Patanjali Yoga Sutra (Reguli de Aliniere Ale Lui Patanjali) de Mirahorian

COPERTA SPATE
PATANJALI
YOGA SUTRA YOGA SUTRA
Aforismele Yoga ale lui Patanjali [REGULI DE ALINIERE]
Instructiuni mnemotehnice pentru
(Instructiuni pentru Aliniere) ancorarea stabila in Ultima Realitate
Stiinta si Tehnologia Transei (Centrul;Temelia; Axul; Izvorul si
Banca de Date a Universului fenomenal);
traducere din lb. sanskrita, note, comentarii,
dictionar al tuturor termenilor, inregistrare audio a Regulile practice ale antrenamentului
fiecarei sutra pe CD, conexiuni
cu traditiile de eliberare si de vindecare ale
antic de aliniere al stiintei si tehnologiei
civilizatiilor care ne-au precedat pe Terra(Mu, transei(Yoga), care conduc la trezire, la
Atlantida) si a celor care au urmat in Tibet, China, cunoasterea experimentala a Sinelui, la
si Dacia, din taoism, din buddhismul zen, din autocontrol, vindecare, acces la puterile
cuvantul lui Iisus, al lui Socrate(maieutica) si al divine(haruri, daruri; siddhis) si la
misticilor sufi, in corelatie cu strapungerile actuale
din fizica cuantica, camp morfogenetic, din stiinta Eliberare din starea actuala de ratacire,
si tehnologia vidului si a temperaturilor f. joase ignoranta, neputinta si suferinta.
autor: Dan Mirahorian
Dan Mirahorian
Cuprins/Table of contents Copyright © 2004
All Rights Reserved
Cuvant inainte/Foreword
1. Notă privind transcripţia şi pronunţarea cuvintelor din limba sanskrita/ Note for Sanskrit
transliteration and pronunciation
1.1. Ghid de transliterare si pronuntare a cuvintelor din limba sanskrita /Sanskrit transliteration
and pronunciation guide
1.2. Alfabetul limbii sanskrite/ Sanskrit Alphabet
1.3. Scheme de transliterare in litere latine/ Scheme for Roman Transliteration
1.4. Ghid de pronuntare a lb. sanskrite/Sanskrit Pronunciation Guide
2.Planul tematic al Instructiunilor de Aliniere (Yoga Sutra) ale lui Patanjali/ Thematic Plan of
Alignment Rules(Yoga Sutras) of Patanjali
3. Schema conexiunilor informationale dintre instructiunile(sutra)/ Diagram of Informational
Connections between the rules (sutra) for alignment(yoga)
4.Lista Aforismelelor Yoga ale lui Patanjali / List of the Yoga Aphorisms of Patanjali
5.Yoga-Sutra:Traducere Sanskrita-Romana-Engleza/Yoga-Sutra:Sanskrit-Romanian-English
Translation
5.1 Cartea I: Partea despre Transa Mistica sau Enstaza(Samadhi Pada)/Book I: Portion on Mystic
Trance or Enstasis(Samadhi Pada)
Sutra:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38
39 40 41 42 43 44 45 46 47 48 49 50 51
5.2.Cartea II: Partea despre Realizarea Practica (Sadhana Pada)/
Book II:Portion on Path of Practical Realization (Sadhana Pada)
Sutra:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38
39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55
5.3. Cartea III: Partea despre Puterile divine sau supranaturale (Vibhuti Pada)/
Book III: Portion on the Extraordinary or Supernatural Powers(Vibhuti Pada)
Sutra:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22
23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56
5.4.Cartea IV: Partea despre Eliberare sau Izolare (Kaivalya Pada)/
Book IV: Portion on Liberation or Absolute Independence (Kaivalya Pada)
Sutra:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34
6.Indexul termenilor in lb.sanskrita din Yoga Sutra/
Dictionar Sanskrit-Roman-Englez/Sanskrit-Romanian-English Glossary
7.Bibliografie/Bibliography
8.Despre autor/About the author
Dan Mirahorian
Copyright © 2004
All Rights Reserved
Cuvant inainte/Foreword
Multumesc, si pe aceasta cale, tuturor acelora care au contribuit la aparitia acestei lucrari.
Aceasta carte a beneficiat de experienta unor traducatori practicanti ai Yoga(Sergiu Al-George,
care mi-a calauzit primii pasi in lb.sanskrita, si a tradus textele fundamentale ale Samkhya Darshana,
care stau la baza sistemului de aliniere expus de Patanjali in Yoga Sutra; Gerard Blitz- fostul presedinte
al Federatiei Europene de Yoga- prin corespondenta legata de traducerea Yoga Sutra, ce mi-a fost
pusa la dispozitie de prietenul meu, cercetatorul roman Romulus Cheveresan ), a unor experti in
interpretarea stiintei si tehnologiei transei (Mircea Eliade, I.Culianu), a unor experti profesionisti in Yoga
(Swami Dhirendra Brahmachari, conducatorul Mantalaya Ashram din Kashmir si fostul consilier al
premierului Indiei, d-na Indhira Gandhi) si a unor experti simbolici [ Henri Coanda mi-a atras atentia, ca
Nicolae Tesla a afirmat ca: "Yoga Sutra este cea mai valoroasa carte de pe Terra", o carte in care
este consemnata calea catre cunoasterea si tehnologia civilizatiilor, care ne-au precedat pe Terra, si a
civilizatiilor avansate din univers].
Yoga Sutra(Instructiuni pentru Aliniere) este cartea in care Patanjali (sec.II-IV i.e.n) a consemnat o
traditie mult mai veche, de reamintire a adevaratei noastre identitati, o stiinta si o tehnologie a transei,
prin care, reprezentantii civilizatiilor, care ne-au precedat pe Terra, realizau accesul la Banca de Date a
Universului si la capacitatile divine(siddhis, vibhuti), care depasesc cu mult realizarile tehnologice ale
civilizatiei prezente. Textul lui Patanjali se refera la functionarea holografica a creierului, in care se
abandoneaza dualitatea subiect-obiect si cunoasterea mijlocita(jnana) prin simturile grosiere si prin
functiile de oglindire, de modelare si de procesare a realitatii cu ajutorul vrittis (impulsuri mentale-YS 1.5-
11). Accesul la cunoasterea nemijlocita a realitatii (prajna) este efectul eliminarii identificarii realitatii
obiective cu realitatea subiectiva (oglindita pe ecranul mental-"realitatea secunda"; realitatea umbrelor
proiectate pe peretele pesterii din mitul lui Platon expus in Republica VII) si se realizeaza prin
constienta impartiala (vairagya-starea incolora-YS 1.12-14) si prin practicare repetata (abhyasa- YS
1.12-14) a exercitiului de vidare, de stingere sau de scadere a agitatiei mentale("chitta vritti nirodha"-YS
1.2). Din cauza faptului ca universul in care ne aflam este holografic(in fiecare parte regasim oglindirea
intregului; "ceea ce este sus este si jos"), scaderea agitatiei sau a temperaturii mentale conduce la intrare
in starea de supraconductie a cristalului biologic (YS 1.41) si la manifestarea la nivel macroscopic a
unor proprietati stranii, care in mod obisnuit apar doar la nivel microscopic (cuantic), sub forma
capacitatilor sau puterilor divine(siddhis, vibhuti, desavarsiri, haruri, daruri): levitatie, teleportare,
invizibilitate, telecomunicatii biologice(telepatie), scut defensiv si multe altele, descrise in partea a treia din
aceasta carte(vedeti Vibhuti Pada). Actualul nivel atins de stiinta si tehnologia de pe Terra este primitiv, in
raport cu aceste capacitati accesibile omului, care a realizat centrarea si alinierea.Traditiile, legendele si
povestile (traditii care au imbracat aceasta haina pt. a trece de cenzura instituita de fundamendalismul
religios) de pe tot globul au consemnat capacitatile divine de cunoastere directa si de control nemijlocit a
realitatii manifestate si le-au atribuit: eroilor, zeilor, zmeilor, "oamenilor treziti"(sfintilor) si reprezentantilor
unor civilizatii galactice avansate .
Yoga Sutra (Aforismele Yoga) ale lui Patanjali este o carte ce cuprinde 196 de sutra(lit.:"perle", reguli;
instructiuni concise; aforisme), repartizate in patru Pada(lit.:"picior" ca "pod" din "miriapod", podium,
podea, baza, platforma; cu semnificatia de:parte; carte; capitol)(vedeti mai jos)
I express here my gratitude to all those people who have made this work possible
The present work is the beneficiary of the experience of translators who has practiced Yoga (Sergiu Al-
George, who has guided of my first steps in Sanskrit language and who is known for the Romanian
translations of the basic texts of Samkhya Darshana- the philosophical foundation-stone of the
alignment system exposed by Patanjali in Yoga Sutra; Gerard Blitz- the former President of European
Yoga Federation - for his help sent by post in the translation of Yoga Sutra, a correspondence which
was handed to me by my friend, the Romanian researcher Romulus Cheveresan ), to the famous
Romanian experts in the interpretation of the science and technology of trance in different cultures
(Mircea Eliade, I.Culianu), to the professional expert in Yoga (Swami Dhirendra Brahmachari, the
former leader of Mantalaya Ashram in Kashmir and counsellor of India's Prime Minister, Indhira
Gandhi) and especially to the symbolic expert (Henri Coanda, who directed my attention to the fact that
Nikola Tesla said: “ Yoga Sutra is the most important book on Earth”, a book in which is presented
the way to the science and technology of former civilizations here on Earth and the way of the highly
advanced civilizations in the Universe).
Yoga Sutras(Alignment Rules) is the book in which Patanjali (II-IV B.C.) has transmitted to us a much
older tradition about the remembering our true identity, a science and a technology of trance in which is
indicated the way of alignment, used by our ancestors and by the civilizations that has preceded us here
on Earth, in order to gain access to the Holographic Reality, to Information Data Bank of the Universe and
to the divine powers (siddhis), to a level far beyond our present level of achievements of science and
technology. Patanjali's book speaks about holographic functioning of our mind, about the
superconductivity state of the biological mind-crystal (YS 1.41), achieved through the decrease of the
temperature and agitation of the mind, about divine powers (siddhis; vibhuti) like biological levitation,
teleportation (matter transfer from one place, to another in the universe), invisibility, about bio-
telecommunications (telepathy), invulnerability, invisibility, defensive shield and many others.
The superiority of our present achievements of science and technology disappears in front of these
magic powers, rendered accesible to each man who has realised the resonant alignment or conjunction
with the source of the manifested universe. All over the Earth are still present legends, traditions and
children stories or tales, in which there are descriptions of heros, saints, gods and highly advanced
galactic beings that all possess the divine powers or the direct capacities of knowledge and action upon
the manifested reality. Remember that a folklor tale is a way used by older traditions to by-pass the
censorship and the fundamentalism of the institutionalized religions. Yoga Sutra(Alignment Rules) of
Patanjali contains 196 sutra (pearls, rules, instructions, aphorisms ), which are divided into four
chapters(pada):[see below:]
Je veux remercier à tous ceux qui ont contribué, d'une manière ou d'une autre, à la réalisation de l'ouvrage qui
est présenté ici. Ce livre des Aphorismes du Yoga de Patañjali a bénéficié d'une large contribution et de l'appui
des experts dans plusieurs domains de competence. J'exprime ici ma gratitude a Sergiu Al-George, le
traducteur roumain des texts fondamentaux de Samkhya Darshana, qui a guidé aussi mes premières
recherches dans le sanskrit (une langue sacrée et vibratoire, appartenant à grande famille indo-européenne).
J'exprime aussi ma gratitude à Gerard Blitz, l’ancien President de la Fédération Européenne de Yoga - pour sa
traduction des "Yoga Sutra de Patanjali", reçus par correspondence par mon ami, le chercheur romain Romulus
Cheveresan ); Je tiens à remercier aussi aux deux célèbres experts romains dans interpretation de la science et la
technologie des transes mystiques, chamaniques, hypnotiques, magiques et religieuses, décrites dans les diverses
traditions et cultures (Mircea Eliade, I.Culianu), et aussi au expert professionnel dans le Yoga (Swami Dhirendra
Brahmachari, ancien president de Mantalaya Ashram in Cashmir et ancien conseiller auprès du Premier Ministre de
l'Inde: Indhira Gandhi). En dernier, je tiens à exprimer ma reconnaissance à l'expert symbolique (Henri Coanda, qui avait
une contribution essentiele dans la directive de chercher sur le fait que " Yoga Sutra est consideree le livre le plus
important sur la Terre " (Nikola Tesla), dans lequel est consignee la voie d'aquerir la connaissance directe et la technologie
des anciennes civilisations, qui ont précédées la nôtre sur la Terre, et aussi d'autres civilisations bien plus avancées dans
l'Univers
Les Yoga Sutras (Les Instructions pour l'Alignement ou pour la Conjonction) est un livre dans lequel
Patanjali (II-IV e siècle avant notre ère) a réussi transmettre à nous une tradition plus ancienne sur la voie
de la remémoration de notre vrai identité, une science et une technologie de la trance, dans laquelle
est indiquée la voie de l'alignment, qui a été ouverte par nos ancêtres et par les civilisations qui ont
précédées la nôtre sur la Terre, pour obtenir l'accès à la Banque des Dates de l' Univers et aux pouvoirs
surnaturels, occultes ou divins (siddhis; perfections; accomplissements; dons), un niveau qui dépasse de
lointain l'état d'aujourd'hui de l'humanité et de ces réalisations actuelles obtenues grâce à la science et la
technologie. Le livre de Patanjali parle d'un état caractérisé par une manière de fonctionnement
holographique(ou de cohérence quantique) de notre mental, qui ouvre la voie de la connaissance directe
et de l'action sans médiation matérielle, énergetique, au-delà de la dualité sujet-objet. Patanjali parle aussi
des moyens pratiques que nous pouvons mettre en œuvre pour créer les conditions favorables à
l'etablissement d'un état de super-conductivité biologique du cristal mental (YS 1.41), - obtenu par la
reduction de la temperature et de l'agitation de l'esprit. Patanjali parle aussi sur la levitation biologique, sur
la teleportation (le transfer de la matiere a travers l'universe d'une point a l'autre), Dans ce texte (Vibhuti
Pada) on rencontre aussi des indications concernant la réalisation de la lévitation biologique, sur la
téléportation (le transfert de la matière à travers l'espace, d'un point a l'autre de l'univers), sur l'invisibilité,
sur les télécommunications biologique (télépathie), sur l'invulnérabilité, champ défensif ou de défense
contre toutes les radiations et beaucoup d'autres capacites. Notre actuel superiorite sustenu par les
realisations de la science et la technologie sont sans voix en face des ces pouvoirs magiques qui sont
accesible a chacun des hommes qui peux realiser l’état d’union, de l'alignement or de centrage dans la
source de l'univers manifesté. Sur tous les meridiens de la Terre il existe encore maintenant des legendes,
des mythes, des traditions et des récits pour les enfants, dans lesquelles nous rencontrons des héros, des
saints, des dieux et des êtres très avancées de l’univers, qui sont tous des possesseurs des pouvoirs
divins ou connaissance secrète de l'action directe sur la réalité manifesté.
A memoriser le fait que les récits folkloriques sont une voie utilisée par les anciens traditions pour eviter
ou by-passer la censure et le fondamentalism des les nouveaux religions institutionalisées.
Les Yoga Sutra (Les Instruction pour l'Alignement) de Patanjali contient 196 sutra(perles, regles,
instructions, aphorisms) qui sont divisés en 4 chapitres ou pada (pied;piedastal;base).
Cartea I: Partea despre Transa Mistica sau Enstaza(Samadhi Pada)

Book I: Portion on Mystic Trance or Enstasis(Samadhi Pada)
Samadhi Pada sau "Partea despre Samadhi"(lit.:transa mistica; enstaza; contemplatie) are 51 de sutra
(instructiuni, reguli, aforisme) in care sunt prezentate bazele stiintei si tehnologiei transei centripete, care
conduce la starea de aliniere, conjunctie, unire, centrare(Yoga) cu/in realitatea sursa a universului
manifestat. De la inceput, Vyasa specifica (I.1) in comentariul sau la Yoga Sutra ca samadhi(transa;
absobtia concentrativa) este yoga. In aceata prima parte sunt instructiuni (sutra) referitoare la caile de
acces imediat la starea indescriptibila de functionare holografica (functionare nondualista), in care se
suspenda distinctia subiect-obiect si se manifesta cunoasterea si actiunea directa sau nemijlocita asupra
realitatii.
Samadhi Pada or "Portion on Samadhi "(mystic trance, enstasis, contemplation) contains 51

sutra(instruction,rules,aphorisms] in which are presented the foundations for the science and technology
of trance in order to attain the state of alignment or Yoga(conjunction, union, centering) and the ways for
immediate access to the beyond descriptions state of holographic functioning of the mind(nondual
functioning), in which all the distinctions between subject and object disappear and the powers of direct
or unmediated knowledge and action of the source reality are manifested;
Samadhi Pada ou "La partie sur Samadhi" ( la transe mystique;enstase; contemplation) est le premiere chapitre du
Yoga-Sutras(Les Aphorismes du Yoga) ou Patanjali nous indique la direction ou la finalite du Yoga et nous montre
les obstacles et les moyens pour y parvenir (nous dit commme nous pouvons supprimer ces obstacles) a travers les
51 sutras(instructions, regles,aphorismes ou perles sur le fil conducteur de cet expose). La direction ou la finalite du
Yoga, c'est le Samadhi, cet etat de transe deconditionne dans lequel, enfin libre des automatismes de comportement
et des impulsions dans le mental, on peut faire un avec la vie ou la realite divine, situe a la profondeur de chacun de
nous. Les premiers sutras définissent d’entrée :à qui s’adresse le traité et le but du yoga
Le yoga n’est rien de moins que « l’arrêt des activités mentales » (bien loin du « je pense, donc je suis »).
Il va donc falloir s’attaquer à l’unité qui permet de penser (chitta) et Patanjali précise sans tarder que celui ci possède
cinq activités mentales ou modalités de fonctionnement (vrittis), qui sont :1.Pramana(la perception correcte),
2.Viparyaya (la perception erronée), 3. Vikalpa (l’imagination), 4.Nidra (le sommeil) et 5.Smriti (la mémoire);
Ces activités mentales ou mécanismes mentaux imprègnent notre esprit (ou Soi profond, telle l’encre qui imprègne la
page blanche) et le voilent ou le ternissent.
Mais pratiquement comment calme t-on ces activités mentales ?
1.Par la pratique constante et ininterrompue (abhyasa);2.Par la decoloration ,detachement ou le lacher prise
(vairagya). C’est être dans l’action tout en ayant la capacité à être le témoin de cette action et ainsi en être détaché.
C’est le ici et maintenant, l’intégration des contraires.
Pour arriver osh ? Au samadhi qui est l’état à atteindre. Cet état d’unité de conscience est plus ou moins rapidement
accessible selon les capacités de chacun. On retrouve là, la capacité de Patanjali à ne négliger aucune voie. Le
mental des hommes pouvant être fort différent, diverses sont donc les voies proposées qui sont :1.la
foi;2.l’énergie;3.l’étude et 4. l’abandon à Dieu. L’abandon à Dieu dont le symbole est OM est une des voies qui est
aussi reprise dans la Baghavad Gita. Dieu est le maitre par excellence.
Quels sont les obstacles ? Ce sont ceux qui s’opposent aux différentes voies :
1.à la foi par le doute; 2.à l’énergie par l’abattement, la maladie; 3.à l’étude par l’inconstance
Qu’est ce que ces obstacles produisent ? Les douleurs, les problèmes des sens et des connexions du mental avec
les sens, l’instabilité (du corps, du mental, de la parole...) et la respiration irrégulière.
Tout de suite après Patanjali donne une liste des moyens pour éliminer ces obstacles avec une pratique centrée sur
un seul principe :1.sur la compassion (dans le bonheur comme dans le malheur); 2.sur une respiration consciente
;3.sur une expérience lumineuse soutenue;4.sur une relation avec un être réalisé ; 5.sur une vigilance de tous les
instants dans le sommeil ou enfin; 6. la méditation sur un objet.Patanjali poursuit en listant les différents états de
Samadhi permettant d’appréhender le monde directement, sans activités mentales et de connaitre ainsi la réalité qui
est d’un ordre différent de l’étude des textes (le savoir) ou de l’intelligence (le raisonnement).Dans cet état de
samadhi , il n’y a plus d’imprégnation du soi individuel. La page reste blanche donc plus d’activités mentales, plus
d’identification, plus d’obstacles (douleurs, instabilités...) l’individu reste en samadhi.près cette lecture, tout semble
clair mais ce n’est que le début d’un long (moins long pour certains) chemin de pratique assidue.
Cartea II: Partea despre Realizarea Practica (Sadhana Pada)

Book II: Portion on Path of Practical Realization (Sadhana Pada]
Partea despre Realizarea Practica " are 55 de sutra descrie metodele si mijloacele ce pot fi folosite pt. a
elimina obstacolele care blocheaza calea procesului de asezare in starea unificata si de manifestare a
puterilor mintii.
The chapter named "Portion on Practice",that has 55 sutra (aphorisms,rules) describes the methods
you can use to eliminate the obstacles that block the way to the unified state and to the powers of the mind
Cartea III: Partea despre Puterile divine sau supranaturale (Vibhuti Pada)
Book III: Portion on the Extraordinary or Supernatural Powers (Vibhuti Pada)
Partea despre Puterile divine sau supranaturale (Vibhutti Pada) este capitolul unde sunt indicate pe
parcursul a 56 de sutra efectele practicii de asezare a mintii in starea unificata de centrare/aliniere cu
izvorul universului manifestat (efectele functionarii holografice in care se instaleaza cunoasterea directa si
actiunea nemijlocita). Aceste efecte sau fructele sunt cunoscute in lb.sanskrita sub mai multe
denumirii:vibhuti(perfectiunile, desavarsirile,harurile),siddhis(puterile divine, capacitatile oculte sau
magice de cunoastere si de actiune),bala(forte;puteri);
The chapter named "Portion on Accomplishments" (Vibhutti Pada) describes in 56 sutras the fruits or the
effects (namely the holographic functioning of mind) and the access to direct powers of knowledge and
action upon the manifested reality; of your practice to realise the centering and the alignment of the mind
with the source of the manifested universeThese effects or fruits are known in sanskrit language as
vibhuti (perfections,divine gifts,divine or supernatural powers),siddhis(divine powers; occult or magical
powers) and bala (powers,forces).
Cartea IV: Partea despre Eliberare (Kaivalya Pada)

Book IV: Portion on Liberation Absolute Independence (Kaivalya Pada)
Partea referitoare la Izolare(Eliberare)] indica pe parcursul a 34 de sutra cea mai insemnata capacitate
divina(kaivalya), care este si obiectivul strategic al practicii alinierii(Yoga); reamintiti-va ideea ca daca
ajungem la un lucru asta e posibil fiindca acel lucru exista deja in noi in stare potentiala;
"Portion on Liberation" is a chapter that contains 34 sutra in which is described the strategic goal of yoga
and the most important of divine power(kaivalya);remember the idea that whatever happens is essentially
within us.
Cuprins/Table of contents
1. Notă privind transcripţia şi pronunţarea cuvintelor din limba sanskrita/ Note for Sanskrit
transliteration and pronunciation
1.1. Ghid de transliterare si pronuntare a cuvintelor din limba sanskrita /Sanskrit

transliteration and pronunciation guide
Anvergura exprimarii limbii sanskrite provine, pe de-o parte de la utilizarea intregii guri pt.
pronuntare, si pe de alta parte de la alungirea vocalelor accentuate. Cu un alfabet de 49
de simboluri sonore (litere;), aceasta limba sacra are mai multe versiuni de pronuntare a
sunetelor, care ne sunt familiare, cum ar fi cazul lui ‘n’ si al lui ‘s’, fiecare fiind produs in
alta parte a gurii. Din acest motiv au fost utilizate semne diacritice, care sa indice cum si
unde trebuie generat sau emis un anumit sunet(consoana ori vocala).
Sanskrit’s breadth of expression comes in part from using the entire mouth for
pronunciation, and from elongating accented vowels. With an alphabet of 49
letters, it has several different versions of familiar sounds such as ‘n’ and ‘s’, each
issuing from a different part of the mouth. For this reason, diacritical marks are
generally used to indicate how and where a consonant or vowel should be
sounded.
1.2. Alfabetul limbii sanskrite/ Sanskrit Alphabet

Biblioteca Nationala din Calcutta a standardizat simbolurile, care utilizeaza literele romane sau
latine, insotite de semnele diacritice pt toate cele 49 de litere sanskrite(aksharas), care sunt
folosite in limbile din India. Tabelul de mai jos ilustreaza aceasta schema. In tabel vedem fiecare
litera (akshara ) in Devanagari, impreuna cu echivalentul sau fonetic in litere latine. Acest set de
aksharas include si consoanele din Tamil si Bengali care nu sunt incluse in limba sanskrita.
The National Library at Calcutta has standardized the symbols which use Roman letters with
suitable diacritics for all the aksharas in use in the languages of the country. The table below
illustrates this scheme. Shown in the table are the aksharas in Devanagari along with the phonetic
equivalents. The set of aksharas also include consonants from Tamil and Bengali which are not
included in Sanskrit.
Litere latine cu diacritice pt.transliterarea limbii sanskrite

[āī ū āi āu ḍ ḍh ḥ ṁ ṃ ṇ ṅ ñ jñ ṡ ṛ ṣ ṭ ṭh].
Roman letters with diacritics for Sanskrit language transliteration
[āīūāiāuḍḍhḥṁṃṇṅñjñṡṛṣṭṭh].
1.3. Scheme de transliterare in litere latine/ Scheme for Roman Transliteration
1.3.1. Schema standard pentru transliterare cu litere latine[B]/ Standard Scheme for
Roman Transliteration[B]
Aceasta schema de transliterare reprezentata in alfabetul sanskrit reprezinta standardul

stiintific[B] acceptat in intreaga lume. Utilizarea acestei scheme de transliterare face insa
dificila pregatirea si redactarea textelor. Din aceasta cauza in carti si dictionare se mai
foloseste o transliterare simplificata(vedeti mai jos).
This scheme of trasliteration presented in Sankrit alphabet is also the accepted scientific standard [B] used
all over the world. However, preparing texts using this scheme is still a difficult task. That is why in
translated books and sanskrit dictionaries is used also a simplified transliteration(see below )
1.3.2. Schema simplificată [A] şi schema standard sau ştiinţifică pentru transliterare [B]
The Simplified Scheme [A] and Standard Scheme for Roman Transliteration[B]
Conceptele şi cuvintele din limba sanskrită beneficiază de două transcripţii:

[A]. Transcripţia simplificată utilizată, in toată lumea, in literatura accesibilă unui public mai larg
(mai uşor de cules şi de citit, pe care noi am utilizat-o parţial in prezenta lucrare);
[B]. Transcripţia ştiinţifică utilizand sistemul semnelor diacritice, care redă riguros alfabetul
devanagari (această transcripţie utilizată de profesionişti este dificil de cules pentru tipar şi de citit).
Forma simplificată [A] se distinge de forma ştiinţifică [B], care foloseste semne diacritice, in
următoarele puncte:
A [simplificată] B [ ştiinţifică] Exemplificare
ch in loc de c (chakra pentru cakra)

n sau m in loc de ṃ (sanskrit pentru saṃskrit)
ri in loc de ṛ (rigveda pentru ṛgveda)
sh in loc de ṣ sau ṡ (shiva pentru ṡiva sau krishna pentru kṛṣna)
Se observă că in transcrierea simplificată [A] dispar semnele diacritice din transcrierea [B],
pronunţarea corespunzand in mare măsură literelor utilizate. Accentele sau căciulile plasate
deasupra unor vocale indică vocalele lungi. Litera h, plasată deasupra, in spatele unor vocale,
indică aspiraţia neintalnită in limbile latine, dar care apare in limba arabă.
Se poate acorda atenţie următoarelor cazuri care diferă de pronunţarea din limba romană:
1. "ch" se pronunţă ca grupul "ce" din cuvintele romaneşti: "ceai","ceas","ceară";
2. "sh" se pronunţă ca "ş" din cuvantul romanesc : "şarpe";
3. "j" şi "jh" se pronunţă ca "dj" din : "jazz" şi "geană";
4. "g" inainte de "e" şi "i" se pronunţă ca in cuvintele romaneşti: "ghem" şi "gheaţă";
5. "a" fără accent se pronunţă apropriat de "a" romanesc;
6. "n" se pronunţă ca grupul "gn" din cuvantul franţuzesc : "compagnie";
7. "y" se pronunţă ca "i" din cuvintele romaneşti "iepure", "ied".
8. "u" se pronunţă ca "u" din cuvantul romanesc: "acum"
1.4. Ghid de pronuntare a lb. sanskrite/Sanskrit Pronunciation Guide
a................................... se pronunţă ca «a» în «acum»(pronounced like ‘a’ in america)

i.................................... se pronunţă ca «i» în «aici»(pronounced like ‘i’ in liter)
u...................................se pronunţă ca «u» în «aur» (pronounced like ‘u’ in dude)
e...................................se pronunţă ca «e» în «emotie» (pronounced like ‘e’ in grey)
ai,ay.......................... se pronunţă ca «ai» în «pai» (pronounced like ‘ai’ in aisle)
o...................................se pronunţă ca «o» în «loc» ( pronounced like ‘o’ in over)
au...................................se pronunţă ca «au» în «aur» (pronounced like ‘ow’ in cow)
ā,ī, ū,āi,āu ............se prelungesc doi timpi în loc de unul(prolonged for two beats instead of one)
k,kh,g,gh,ṅ............sunete guturale, ce iau nastere in gat`(gutturals, arising from the throat)
c,ch,j,jh,ñ.............. sunete palatale, ce sunt emise din spatele cerului gurii (palatals,arising from the back
of the palate)
ṭ,ṭh,ḍ,ḍh,ṇ..............sunete cerebrale, cu limba atingand cerul gurii (cerebrals,with tongue touching the
roof of the mouth)
t,th,d,n.....................sunete dentale, cu limba atingand spatele dinţilor ( dentals, with tongue touching the
back of the teeth)
p,ph,b,bh,m.............. sunete labiale, ce sunt emise din buze (labials, arising from the lips)
c.................................. sunete palatale, cu limba atingand cerul gurii, ca «c» în «ceai»(palatal, always
pronounced like‘ch’ in chop)
ṛ.................................. sunet cerebral, pronunţat ca şi ‘ri’ in«ricin» (cerebral, pronounced like ‘ri’ in rip)
ṡ.................................. sunet palatal: pronunţat ca ‘ş’ in «şoc» ( palatal, pronounced like ‘sh’ in shout)
ṣ.................................. sunet cerebral: pronunţat ca şi « ş» in «mişcare» (cerebral, pronounced like ‘sh’ in
leash)
ñ..................................se pronunţă ca «gn» în «champagne»(pronounced like ‘ni’ in onion)
ṃ.................................se pronunţă ca «n» în «unchi»(pronounced like ‘n’ in uncle)
jñ.................................se pronunţă «j» ca în «jazz» sau ca ‘gn’ in ignat (pronounced like ‘gn’ in igneous)
h singur (alone) .........se pronunţă ca «h» în «hol»(pronounced like ‘h’ in hot)
ḥ....................................se pronunţă ca un ecou slab al vocalei precedente ( a soft echo of the preceding
vowel)
h după o consoană(after a consonant)........ expir suplimentar după o consoană(extra breath after the
consonant-in Sanskrit there are no compound sounds like ‘th’ in thief or ‘ph’ in phone)
Planul tematic al Instructiunilor de Aliniere (Yoga Sutra) ale lui Patanjali Thematic Plan of
Yoga Sutras of Patanjali
Regulile de Aliniere (Yoga Sutra) ale lui Patanjali indica succint instructiunile stiintei si tehnologiei transei centripete
(Yoga) pentru reamintirea adevaratei noastre identitati(realizarea Sinelui). Atunci cand Patanjali a codificat
Instructiunile de Aliniere (Yoga Sutra), nu a fost creat un nou sistem, ci au fost consemnate si sistematizate,
practicile antice, intr-un mod foarte condensat. Pentru acces rapid la subiectul dorit cele 196 de sutra(aforisme,
reguli), din cele patru pada(baze;parti;capitole) ale Yoga Sutra, au fost repartizate in 46 de grupuri tematice,
prezentate de mai jos. Fiecare sutra(regula;instructiune;aforism) din Yoga Sutra este legata prin link de textul in
lb.sanskrita, de transliterarea in litere latine(romanizare), de traducerea divergenta (cuvant-cu-cuvant) si
convergenta(realizata de Dan Mirahorian), urmata de note, comentarii si de explicatii practice.
The Yoga Sutras of Patanjali succinctly outlines the art and science of Yoga meditation for Self-Realization. When
Patanjali codified, or compiled the Yoga Sutras, no new system was created, but rather, the ancient practices were
summarized in an extremely organized and terse way. For clarity, the 196 sutras(aphorisms;rules) of the Yoga
Sutras have been clustered into 46 thematic groups below, in the four pada (bases;chapters) of the Yoga Sutras.
Each of the Yoga Sutras links below contains Sanskrit transliteration, word-for-word translations, a convergent
translation (made by Dan Mirahorian), followed by commentaries and practical explanations
Nota privind modalitatea de notare folosita:

orice sutra (instructiune, regula, aforism) e indicata de genul: YS 1.33. ,
- prefixul YS indica lucrarea:Yoga-Sutra;
-primul numar1 , situat dupa prefixul YS si inaintea punctului . indica una din cele
patru pada(capitole;parti;carti;baze), ce alcatuiesc Yoga-Sutra;
-al doilea numar 33 indica pozitia acestei sutra in cadrul uneia din cele patru pada(carte;capitol);
vedeti imaginea marita pe: http://www.flickr.com/photos/pata_n_jali/217320816/sizes/o/in/set-

72157594240165128/
Yoga Sutra (Regulile de Aliniere)in traducerea si comentariul lui Dan Mirahorian
Yoga Sutra (Alignment Rules)of Patanjali,translation and commentary by Dan Mirahorian
Cartea I: Partea despre Transa Mistica sau Enstaza(Samadhi Pada)

Book I:Portion on Mystic Trance or Enstasis(Samadhi Pada
1 Care este titlul?;Despre ce este vorba in aceasta lucrare?;Care este obiectivul strategic al acestui text?/
1 Which is the title?;What is about?;Which is the strategic target of this text?
YS 1.1: OM.Acum si aici, este expusa secvential Yoga [starea unificata]/OM.Here and now, Yoga is exposed step-by step;
2Ce este Yoga? Care este obiectivul tactic al Yoga?/2What is Yoga? Which is the tactic target of Yoga?
YS 1.2: Yoga este stingerea(nirodha) constienta a procesului de identificare cu vrittis(impulsuri) din chitta (minte)/ Yoga
is the cessation of the indentification with the fluctuations (vritti) of the mind (chitta);
3Care este efectul Yoga (stingerii identificarii cu vrittis )? 3Which is the effect of Yoga [the cessation of the
indentification with the fluctuations (vrittis)]?
YS 1.3:Atunci Vazatorul(Sinele) se aseaza in propria sa natura (svarupa)/ Then the Seer(i.e. the transcendental Self)
rests or abides in svarupa (its essential form)
4Care este situatia inainte de parcurgerea acestei cai?/What is situation before taking this way?
YS 1.4: In celelalte cazuri identificarea cu vrittis/At other times,we identify with vrittis
5Cate si care sunt tipurile de vrittis si ce culoare au?

How many and which are the categories of vrittis and what colour they have?
YS 1.5: Constientizati cele cinci feluri de vrittis si cele doua stari in care se afla acestea klishta (colorate)sau aklishta
(incolore)/ Witnessing 5 kinds of vrittis that are either colored or not-colored;
YS 1.6: Cele cinci categorii de vrittis (impulsuri mentale) sunt: Pramana(cunoasterea corecta mijlocita), Viparyaya
(cunoasterea gresita;iluzia),Vikalpa(imaginatia,conceptualizarea;visul;halucinatia;gandirea verbala-dialogul
interior),Nidra (starea de somn profund fara visuri;lipsa constientei;somnolenta;inertia) si Smriti (memoria) /The five
vrittis (mental activities) are: Pramana (right knowledge,real cognition), Viparyaya (wrong knowledge,unreal
cognition,error,misconception,illusion), Vikalpa (imagination,conceptualization,fancy,fantasy,hallucination),Nidra
(dreamless deep sleep;passivity;unconsciousness) and Smriti (memory;recollection;remembering);
6Care sunt cele trei cai de a obtine Pramana(cunoasterea corecta mijlocita)?

Which are the three ways to obtain Pramana (mediated correct knowledge)?
YS 1.7: Trei cai de a obtine cunoasterea mijlocita corecta (Pramana): Pratyaka (perceptia senzoriala),Anumana (procesarea
mentala analitica si analogica) si Agamah [marturiile emise implicit si explicit (verbal sau in scris) de autoritati credibile laice
(parinti,scoala) sau religioase(traditii; textele revelate)]/Pramana (mediated correct knowledge) [can be derived from] Pratyaka
(perception), Anumana (inference) and Agamah (testimony); Pramana (mediated correct knowledge) [can be derived from]
Pratyaka (perception), Anumana (inference) and Agamah (testimony);
YS 1.8-11: cunoasterea eronata,iluzia imaginatia,halucinatia,somnul(fara vise)si memoria
7Practica si starea incolora/Practice and the colourless state / Pratique et l'etat incolore
Obiectele sunt cunoscute prin procesul de colorare /Objects are known by colouring[vedeti: YS 4.17];
YS 1.12: Cum sa controlam fluctuatiile/ How to master thoughts
YS 1.13: Semnificatia practicii/ Meaning of practice
YS 1.14: Cum sa facem practica stabila/ How to make practice firm
YS 1.15-16: Detasarea si suprema non-atasare/ Non-attachment and supreme non-attachment
8Tipuri de transa mistica /Types of trances

YS 1.17: Patru niveluri de transa /Four levels of trance
YS 1.18: Transa fara obiect urmeaza /Objectless trance is next
9Tipuri de eforturi si implicari /Efforts and commitment

YS 1.19-20: Cinci tipuri de efort necesare /Five types of effort needed
YS 1.21-22: Alegerea unuia din cele 9 niveluri de practica/Choosing one of nine levels of practice
10Calea directa prin AUM /Direct route through AUM
YS 1.23-29: Contemplarea AUM /Contemplation on AUM
11Obstacole si solutii /Obstacles and solutions

YS 1.30-31: Obstacole intalnite in calatorie/ Obstacles on the journey
YS 1.32: Indepartarea obstacolelor prin atentie pe un mijloc unic/Use one-pointedness for the obstacles/
12Stabilizarea si clarificarea mintii /Stabilizing and clearing the mind

YS 1.33: Patru atitudini ce trebuie cultivate fata de alti oameni/Four attitudes to cultivate towards other people
YS 1.34-38: Cinci cai de stabilizare a mintii si acces in transa mistica /Five concentrations for stabilizing the mind
YS 1.39: Ori,concentrarea pe orice este placut si folositor /Or, concentration on whatever is pleasant and useful
13Efecte ale stabilizarii mintii/After stabilizing the mind

YS 1.40: Abilitatea de a focaliza pe infinitul mic si mare/Ability to focus on infinitely small and large is sign of stability
YS 1.41: Supraconductia cristalului mental/Mind becomes clear, like a transparent crystal
14Tipuri de transa mistica(samadhi)/ Types of mystical trance(samadhi)

YS 1.42-46: Tipuri de transa mistica: savitarka, nirvitarka/Types of engrossment with concentration
YS 1.47-49: Obtinerea cunoasterii nemijlocite /Gaining knowledge filled with higher truth
YS 1.50: Samadhi lasa impresii latente ce se opun formarii altora/Samadhi leaves latent impressions that oppose
formation of others
YS 1.51: Atunci apare transa fara samanta(nirbija- samadhi)Then comes objectless samadhi
Cartea II: Partea despre Realizarea Practica (Sadhana Pada)

Book II:Portion on Path of Practical Realization (Sadhana Pada)
15Minimalizarea colorari grosiere / Minimizing gross coloring

YS 2.1-2: Kriya yoga reduce colorarea gandurilor prin trei metode/Kriya yoga reduces colored thoughts by three
methods
YS 2.3: Cinci tipuri de colorari(klesha)/Five kinds of coloring
YS 2.4: Patru stadii de colorare/Four stages of coloring
YS 2.5: Patru tipuri de ignoranta/Four types of ignorance
YS 2.6-9: Colorari :senzatia existentei individuale,atractia,aversiunea si frica(de moarte) /Colorings of I-ness,
attraction, aversion, and fear/
16Actiunea asupra gandurile subtile/ Dealing with subtle thoughts

YS 2.10: Odata ce gandurile ajung subtile, ele sunt eliminate prin dizolvarea mintii/ Once thoughts are subtle, they
are eliminated by dissolution of mind
11: Cand ramane cea mai usoara colorare a gandurilor aceasta este neutralizata prin meditatie When there remains
slight coloring of thoughts, it is neutralized by meditation
17Ruperea legaturii karmice /Breaking the alliance of karma

YS 2.12-14: Natura impresiilor latente /Nature of latent impressions
YS 2.15: Cel ce are discriminare vede chiar in placere durerea/A wise one sees even pleasure as painful
YS 2.16: Durerea care nu a sosit poate fi evitata/Pain yet to come is to be avoided
YS 2.17: Identificarea Vazatorului cu vazutul e cauza durerii/Uniting seer and seen is the cause of the pain to be
avoided
YS 2.18-22: Natura acestor obiecte/Nature of those objects
YS 2.23-24: Eliminarea avidya ori a ignorantei,este cautata/Eliminating the alliance with avidya or ignorance, which is
the underlying problem
YS 2.25: Reducand aceasta avidya, ignoranta,eliberarea apare natural/By reducing this avidya, ignorance, freedom
naturally ensues
18Discriminarea -cheia centrala a Iluminarii / Discrimination-the central key to Enlightenment
YS 2.26-27: Discriminarea este cheia centrala a Iluminarii/ Discrimination is the central key to enlightenment
19Cele 8 ramuri (anga) ale Yoga /The 8 anga (limbs or branches) of Union and discrimination
YS 2.28: Cele 8 ramuri (anga) din Yoga sunt unelte pt.discriminare/ 8 branches of Yoga are the tool for
discrimination
YS 2.29: Lista celor 8 ramuri (anga) de intrare in transa / 8 branches to enter the trance state are listed
20Yamas si Niyamas, ramurile 1 si 2 din cele 8 anga(ramuri)/Yamas & Niyamas, #1-2 of 8 branches
YS 2.30-31: Cele 5 Yama,ramura #1/ The 5 Yamas, rung #1
YS 2.32: Cele 5 Niyama, ramura #2/The 5 Niyamas, rung #2
YS 2.33: Utilizarea gandurilor contrare /When negative, remind yourself this brings misery and ignorance
YS 2.34: Negativitatea este de 27 tipuri /Negativity is 27 types
21Beneficii ale Yama si Niyama/ Benefits from Yamas & Niyamas

YS 2.35-39: Beneficii ale celor 5 Yamas /Benefits from the 5 Yamas
YS 2.40-45: Beneficii ale celor 5 Niyamas /Benefits from the 5 Niyamas
22Asana, a 3-a ramura (anga) din cele 8 /Asana, #3 of 8 branches

YS 2.46-48: Postura de meditatie,Asana,este atinsa prin atentie asupra infinitului Meditation posture, Asana, is
attained by attention on the infinite
23Pranayama, a 4-a ramura (anga) din cele 8 /Pranayama, #4 of 8 branches

YS 2.49-50: Trei aspecte ale controlului respiratiei(pranayama)/Three aspects of breath control(pranayama)
YS 2.51: A patra(turiya) pranayama este dincolo de acestea/ Fourth pranayama is beyond these
24Beneficii ale Pranayama /Benefits from Pranayama
YS 2.52-53: Acestea subtiaza voalul karmei care opreste lumina/ This thins the veil of karma over the light
25Pratyahara, a 5-a ramura (anga) din cele 8 /Pratyahara, the 5-th of 8 branches
YS 2.54: Simturile si actiunile se intorc inapoi in minte/The senses and actions return back into the mind
YS 2.55: Atunci scade tendinta de indreptare a mintii catre obiecte/Then there is less tendency of the mind towards
objects
Yoga Sutras Capitolul 3- Partea despre Puterile divine sau supranaturale (Vibhuti Pada)
Yoga Sutras Chapter 3 - Portion on Divine or Supernatural Powers (Vibhuti Pada)
Sur les Pouvoirs Divine ou Surnaturels/ Sobre los poderes divinas
26 Dharana, Dhyana, Samadhi, a 6-a, a 7-a si a 8-a din cele 8 ramuri (anga)/
Dharana, Dhyana, Samadhi, #6, #7, #8 of 8 branches
YS 3.1:Dharana ori concentrarea este a 6-a ramura (anga)/Dharana or concentration is #6
YS 3.2:Dhyana ori meditatia,vine din concentrare repetata este a 7-a ramura (anga)/ Dhyana or meditation, #7,
comes from repeated concentration
YS 3.3:Samadhi,provine din absorbtia profunda este a 8-a ramura (anga)/Samadhi, #8, comes from deep absorption
27 Samyama este istrumentul subtil Samyama is the finer tool

YS 3.4: Dharana, dhyana, and samadhi impreuna constitue Samyama /Dharana, dhyana, and samadhi together are
Samyama
YS 3.5: Controlul Samyama aduce lumina cunoasterii Mastery of Samyama brings the light of knowledge
YS 3.6: Aplicati Samyama la planuri,stari, ori etape tot mai subtile/ Apply Samyama to finer planes, states, or stages
28 Internul e vazut ca fiind extern /Internal is seen to be external

YS 3.7: Aceste 3 ramuri (anga) sunt intime si interne fata de primele 5 anga/These 3 branches: are more intimate
and internal than the first 5
YS 3.8: Chiar si acestea 3 sunt externe in comparatie cu transa fara saminta (nirbija-samadhi)/Even these 3 are
external compared to seedless Samadhi
29 Fii martor al tranzitiilor subtile Witnessing subtle transitions

YS 3.9-16: Samyama e indreptata pe 3 tranzitii extrem de subtile ale gandurilor Samyama is done on 3 extremely
subtle thought transitions
30 Haruri-Puteri Divine(siddhis)/Divine powers from Samyama

YS 3.17: Intelegerea graiului tuturor vietuitoarelor/Three aspects of an object
YS 3.18: Cunoasterea vietilor precedente /Samyama on samskaras
YS 3.19-20: Cunoasterea mintilor altora/On ideas from others
YS 3.21: Capacitatea invizibilitatii(antar-dhana;darul disparitiei;intrarii in nemanifestare;dematerializarii)
YS 3.22: Invizibilitatea sonora(suprimarea sunetului si a altor manifestari senzoriale) /On physical form and senses
YS 3.23: Cunoasterea momentului parasirii corpului prezent(aparanta jnana)/ On karma foretells death; YS
3.24: Puterea pacificarii tuturor fiintelor
YS 3.25: Obtinerea fortei oricarei fiinte(elefant)/ On attitudes and strength
YS 3.26-29: Cunoasterea universului,stelelor, sistemului solar,a corpului/ On inner subtleties
YS 3.30-34:depasirea setei si foamei, obtinerea stabilitatii ,vederea fiintelor realizate,omnicunoasterea, cunoasterea
continutului propriei minti
YS 3.35-37: Cauza ignorantei si cunoasterea purei constiinte a Sinelui(Purusa) On pure consciousness
31 Harurile sunt obstacole /What to do with experiences

YS 3.38: Acestea sunt perfectiuni (siddhis) pentru profani insa obstacole pt. cei ce doresc sa realizeze
Eliberarea(Kaivalyam);They are both attainments and obstacles
32More from Samyama

YS 3.39: Trecerea in alte corpuri/Passage to another body
YS 3.40-41: Samyama asupra tipurilor de prana(levitatie,invulnerabilitate,radianta)/ Samyama on
pranas(levitation,invulnerability, radiance)/
YS 3.42-43: Despre clarauz si teleportare/On divine hearing and teleportation
YS 3.44: Despre CCM(Centrul de Constiinta Mobil),functionarea in afara corpului material;calatorii astrale;proiectii
mentale/ On thought projections;astral voyage; OBE (Out of Body Experience);
YS 3.45-47: Despre controlul celor cinci elemente si corpul de diamant On the five elements
YS 3.48-49: Despre cele cinci simturi si actiuni On senses and actions
33 Renuntarea si eliberarea/ Renunciation and liberation

YS 3.50: Discernerea dintre Buddhi si Purusha aduce controlul peste tot Discernment of Buddhi and Purusha brings
mastery over all
YS 3.51: Non-atasarea de forme si omniscienta distruge semintele karma/Non-attachment to forms and omniscience
destroys seeds karma
YS 3.52: Refuzarea invitatiilor de la fiintele celeste /Decline invitations of celestials
34 Discrimination superioara/ Higher discrimination

YS 3.53: Momente(cuante de timp) si succesiunea lor/ Moments and succession
YS 3.54: Discriminarea intre objecte similare/ Discriminating similar objects(proba in povesti)
YS 3.55: Cunoasterea superioara nascuta din discriminare Higher knowledge is intuitive and born from discrimination
YS 3.56: Egalitatea dintre Buddhi si Purusha aduce eliberarea/ Equality between Buddhi and Purusha brings
liberation
Cartea IV: Partea despre Eliberare sau Izolare(Kaivalya Pada)
Book IV: Portion on Liberation Absolute Independence (Kaivalya Pada)
Livre 4 -La partie sur l'Etre- en lui- même ou Libération/Kaivalya-Pada (voie de l'esseulement)/
Sobre el aislamiento/
35 Mijloace de a obtine Haruri(Siddhis)/Means of attaining experience

YS 4.1: Cinci mijloace pt a obtine siddhis(puteri occulte;capacitati subtile;control nemijlocit al realitatii)/Five means to
obtain siddhis(occult powers;subtle attainments to control the reality in a direct manneri)
YS 4.2: Tranzitia implica conectarea la sursa(umplerea) / Transitions involve connection to the sourse(filling)and
YS 4.3: Indepartarea obstacolelor din calea apei/ Removal of obstacles brings results
36 Aparitia si controlul mintii /Emergence and mastery of mind

YS 4.4-6: Constructia si utilizarea mintii /Construct and use of mind
37 Actiuni si karma Actions and karma

YS 4.7: Tipuri de actiuni /Kinds of actions
YS 4.8: Manifestari ale subconstientului /Subconscious manifests
38 Imprintari ale subconstientului/ Subconscious impressions

YS 4.9: Memoria si intiparirile latente Memory and latent impressions
YS 4.10: Instinctul de autoconservare/Desire for self preservation(abhinivesha)
YS 4.11: Disparitia cauzei, motivului,si al substratumului Disappearance of cause, motive, and substratum
YS 4.12: Trecutul si viitorul sunt prezente acum in forma infasurata(nemanifestata)/Past and future are present now
in fundamental form
39 Obiectele si cele 3 gunas /Objects and the 3 gunas

YS 4.13: Caracteristici create de gunas/Characteristics made of gunas
YS 4.14: Obiectele apar ca o unitate /Objects appear as a unit
40 Mintea care percepe obiectele /Mind perceiving objects

YS 4.15: Mintii si cai separate /Separate minds and paths
YS 4.16: Obiectul nu e dependent de o minte /Object is not dependent on one mind
YS 4.17: Obiectele sunt cunoscute prin procesul de colorare /Objects known by coloring
41 Iluminarea mintii /Illumination of the mind

YS 4.18: Gandurile sunt cunoscute de Purusha/ Thoughts are known by Purusha
YS 4.19: Mintea nu are lumina proprie /Mind not self illuminating
YS 4.20: Mintea si obiectele nu pot fi cunoscute simultan /Mind and objects cannot be cognized simultaneously
YS 4.21: O minte nu o lumineaza pe alta /One mind does not illumine another
42 Buddhi si eliberarea /Buddhi and liberation

YS 4.22: Constiinta si buddhi/Consciousness and buddhi
YS 4.23-24: Vazatorul si mintea /Seer and mind
YS 4.25: Intrebari despre incetarea falsul ego /Inquiries about self cease
YS 4.26: Discriminare si Eliberare /Discrimination and liberation
43 Fisuri in Iluminare /Breaches in enlightenment

27: Fisurile in Iluminare permit aparitia de colorari /Breaks in enlightenment allow colorings to arise
28: Colorarile sunt tratate ca inainte /Colorings are dealt with as before
44 Iluminarea Perpetua a Norului de ploaie/ Perpetual enlightenment of Rain cloud

YS 4.29: Norul de ploaie al virtutilor vine/Rain cloud of virtues comes
YS 4.30: Actiunile si colorarile sunt indepartate/ Actions and colorings are removed
45 Mai este putin de cunoscut /Knowables become few

YS 4.31: Ceea ce mai trebuie cunoscut se imputineaza /There is little to know
46 Gunas dupa eliberare/ Gunas after liberation

YS 4.32: Succesiunea de schimbari se sfarseste /Succession of change ends
YS 4.33: Definirea succesiunii /Succession defined
YS 4.34: Gunas revin acasa dizolvandu-se in izvorul din care au aparut /Gunas resolve into their cause
3. Schema conexiunilor informationale dintre instructiunile(sutra)/ Diagram of Informational
Connections between the rules (sutra) for alignment(yoga)
3. Schema conexiunilor informationale dintre instructiunile(sutra) de aliniere(yoga) ale lui Patanjali
din Yoga Sutra in care este indicata "Calea Octupla sau cu opt ramuri" (Ashtanga Yoga) si temelia
Raja Yoga(Yoga Regala) / Diagram of Informational Connections between the rules (sutra) for
alignment(yoga) of Patanjali presented in Yoga Sutra , in which is exposed the Path of "Eight
branches Yoga" (Ashtanga Yoga) and the foundation Raja Yoga(Royal Yoga)
vedeti imaginea marita pe: http://www.flickr.com/photos/pata_n_jali/217325680/sizes/l/in/set-

72157594240165128/
4. Lista Aforismelelor Yoga ale lui Patanjali/List of the Yoga Aphorisms of Patanjali
4.1 Cartea I: Partea despre Transa Mistica sau Enstaza(Samadhi Pada)/Book I: Portion on Mystic
Trance or Enstasis(Samadhi Pada)
R: lb. romana; E: English language; F: la langue française; S: la lengua española
YS 1.1. R: OM(AUM)/Acum si aici, Yoga[starea unificata;Stiinta si tehnologia Transei pt.Aliniere] este dezvaluita
secvential [sub forma de sutra] ;E: OM(AUM).Here and now,Yoga [the centered state;Science and technology of
Union] is exposed step-by step [in the form of sutra(instructions;condensed rules;aphorisms)]/ F:OM. Maintenant,le
Yoga(etat unifiee;la science de l'Union) est expose [sous la forme de regles condense(sutra)]/ S:OM,Ahora la
enseñanza para (provocar) el estado unificado (yoga);
YS 1.2. R: Yoga(starea de aliniere, unificare sau centrare) [se realizeaza prin]stingerea (nirodha) [golirea, vidarea,
oprirea constienta (a procesului de identificare cu)] vrittis (vartejurile; impulsurile; fluctuatiile; valurile; oscilatiile,
gandurile; emotiile; umbrele proiectate) din chitta (minte)[pe ecranul mintii; peretele pesterii lui Platon]; Nota 1 E:
Yoga(the state of alignment in which we are aligned, unified or centered) [is realised by ]extinction
(nirodha)[stilling; cessation; restriction; suppression (in the sense of continual and vigilant watchfulness) of the
identification with] the fluctuations (vrittis) [activities, modifications, impulses, the thought forms, workings;
projected shadows] of the mind (chitta)[ the screen of the mind; the wall in Plato's Allegory of the Cave]; F:Le Yoga
(l'état centré, unifié ou aligné) [est réalisé par ] l'extinction (nirodha) [l'arret; interruption, restriction, suspension) [de
l'identification avec les] vritti (agitation, modifications, perturbations, fluctuations, impulsions, mouvements,
l'activite automatique; les projections des ombres sur le mur de la caverne de Platon) de chitta (mental; esprit,
pensee; conscience peripherique; l'écran mental; le mur sur lequel les ombres sont projetées dans l’allégorie de la
Caverne de Platon); S: Yoga (el estado de alineacion ; el estado unificado, centrado) [se logra mediante la]
extinción (nirodha)[ restricción, supresión; inhibición; cesación o quietud mental; estado de cesación de la
identificación con todo el contenido mental y con] vrittis (fluctuaciones mentales, modificaciones mentales,
agitación, pensamientos, emociones y sensaciones fluctuantes; las sombras proyectadas sobre la pared de la caverna ;
proyecciones del mundo de los hombres y de las cosas que son falsas) la de la chitta (mente; la pared del fondo de la
caverna en la Alegoría de Platón);
YS 1.3. R: Atunci Vazatorul(drashtr) [adevaratul Sine] se aseaza in propria sa natura sau forma (svarupa).
E: Then the Seer(drashtr)[i.e. the transcendental Self] rests or abides in svarupa [its essential form;in its true
nature;when this has been accomplished, the man knows himself as he is in reality]; F: Alors, dans ce cas, le voyant
ou l'observateur(drashtr) s'établit et demeure en lui meme, dans sa forme propre; S: Entonces (en el estado
unificado), el espectador(drashtr) ["Quien Ve"] queda establecido en su Naturaleza Original(svarupa);
YS 1.4. R: In celelalte cazuri(al starilor neasezate in svarupa:Centru,Temelia imuabila) se manifesta

sarupyam(identificarea Vazatorului cu) vrittis(lit.:vartejurile;impulsurile;fluctuatiile;impulsurile,valurile;
gandurile;emotiile)[prezente pe ecranul mental]; E: Otherwise, the Witness identifies himself with vrittis
(fluctuations,thoughts; modes; activities;forms and with their active modifications) manifested on the mental
screen(chitta)]/F: Sinon,il existe une identification entre le voyant et ces vrittis [fluctuations,impulsions,
mouvements, pensee ou emotions qui existe dans le mental (chitta); l'observateur parait assumer la forme de la
modification mentale]; S: En los otros estados(fuera del estado unificado;el alma-mente),se identifica con Vrittis (las
fluctuaciones mentales,los procesos mentales;asume la misma forma de las funciones mentales);
YS 1.5. R: [Constientizati] cele cinci feluri de vrittis (fluctuatii mentale,impulsuri) si cele doua stari in care
se afla acestea (in functie de impactul emotional):klishta (colorate;perturbatoare,dureroase-placute,produc
atractie-respingere;manifestate)sau aklishta (incolore;neutre;neperturbatoare;nemanifestate;in stare latenta
sau potentiala; nedureroase -orice placere e o durere in stare potentiala ;vedeti: YS 2.15); E:(Witnessing) the
five kinds of vrittis (thoughts;modes; patterns;activities;forms and with their active modifications of the mind) that
are either colored(klishta) or not-colored(aklishta); F: Les fluctuations sont de cinq sortes, ayant les
caractéristiques d'affliction (klishta) ou de non-affliction (aklishta); S: Las principales fluctuaciones
mentales (vrittis) son cinco; las cuales se pueden dividir en manchadas(klishta) e inmaculadas(aklishta).
YS 1.6. Cele cinci categorii de vrittis (impulsuri mentale) sunt: pramana(cunoasterea corecta mijlocita),
viparyaya (cunoasterea gresita;iluzia), vikalpa(imaginatia,conceptualizarea;visul;halucinatia;gandirea verbala-
dialogul interior), nidra (starea de somn profund fara visuri; lipsa constientei; somnolenta;inertia) si smriti
(memoria)/ E:The five vrittis (mental activities) are Pramana (right knowledge, real cognition), Viparyaya (wrong
knowledge, unreal cognition, error, misconception, illusion), vikalpa (imagination, conceptualization,
fancy,fantasy,hallucination), nidra (dreamless deep sleep;passivity;unconsciousness) and smriti
(memory;recollection;remembering); F: Les fluctuations sont : pramana (la cognition valable), viparyaya
(l'opinion erronée),vikalpa (la conceptualisation), Nidra(le sommeil sans reves) et la smriti (la mémoire,le souvenir);
S: Estas cinco principales fluctuaciones mentales (vrittis) son:pramana (conocimiento correcto, el conocimiento
cierto y probado;medios de recto conocimiento),viparyaya (falsas concepciones;conocimiento errado,el
conocimiento erróneo), vikalpa (imaginación,construcciones mentales), nidra (el sueño profundo sin ensueños) y
smriti (memoria,la retentiva)
YS 1.7. R: Pramana(cunoasterea corecta mijlocita) se refera la imaginea generata pe ecranul mental de catre vrittis
(impulsurile) provenite din urmatoarele izvoare:1.Pratyaka (perceptia senzoriala;observatia), 2.Anumana [procesare
analitica(rationala,logica;cauzala,inductiva si deductiva) si analogica], 3.Agamah[impulsurile transmise de
marturiile emise implicit("imprinting", procesul de programare sau de conditionare conceptuala; conexiunea la
"subconstientul colectiv";multimea de credinte, identificari, ierarhizari valorice ,estetice,"bunul simt"si traditii
transmise implicit, pe canale subconstiente) si marturiile emise explicit (verbal sau in scris) de autoritati credibile
laice (parinti,scoala) sau religioase(traditii; textele revelate)]; E:Pramana (mediated correct knowledge) [can be
derived from] Pratyaka (perception,observation), Anumana (inference) and Agamah (testimony;words of others);
F: Une cognition valable (Pramana) est basée sur: 1.Pratyaka (la perception), 2.Anumana (l'inférence) et
3.Agamah (le témoignage; la communication verbale); S: El conocimiento correcto (Pramana) proviene de las
siguientes fuentes: Pratyaka la percepción directa, Anumana (deducción , la inferencia lógica) y Agamah
(testimonio, la referencia a autoridades dignas de confianza, revelación);
YS 1.8. R:Viparyaya(cunoasterea gresita; iluzia) este un tip de impuls (vritti) care genereaza o imagine mentala
neadecvata cu forma obiectului care este perceput[iluzia se petrece atunci cand obiectul cunoasterii exista,dar
perceptia nu e conforma cu acesta din cauza superpozitiei impulsurilor receptionate si proiectate(noaptea,in caz de
teama,poti sa confunzi un baston cu un sarpe )].E: Viparyaya( misconception;illusion;unreal cognition) is erroneous
knowledge not based on the [actual] appearance of the [underlying object].F: Viparyaya(la connaissance fausse;
l'illusion) est une opinion erronée formée a partir d'un objet mais qui n'est pas en correspondance avec l'apparence
réelle de cet objet];S: Viparyaya(la falsa concepción;conocimiento errado) es una comprensión defectuosa que no se
basa sobre el ser del objeto que determina dicha concepción;
YS 1.9. R: Vikalpa(imaginatia,fantezia,visul; halucinatia;conceptualizarea) este capacitatea proiectiva de a genera

impulsuri mentale in lipsa unui obiect real corespunzator iar ea decurge din shabda(cuvinte,asteptari sugerate verbal
sau din permanentul monolog verbal interior); E: Vikalpa( imagination,
conceptualization,hallucination,dream,fancy,fantasy) is the knowledge based on/or conveyed by words(sugestions)
that have no perceivable or a real corresponding object/ F:Vikalpa(conceptualisation) est sans objet et suit
uniquement la connaissance des mots(cette type de connaissance provient du signifie d'un mot mais n'a pas une
realite correspondante)/ S:Vikalpa(imaginación o fantasía;los procesos mentales basados en la construcción lógica)
proceden de un conocimiento verbal sin correspondencia objetiva; seguir el conocimiento a través de la palabras
pero sin el objeto es imaginación;
YS 1.10. R: Nidra(starea de somn profund fara vise) este acel vrittis (impuls mental autonom) de tip
tamasic care inlocuieste si goleste (sterge) (abhava) continuturile mentale (pratyaya) folosite drept baza
(alambana)[de catre mintea programata sa se identifice eronat);E: Nidra (deep dreamless sleep) is that quiescent
type (tamas guna) of vrittis (autonomous mental impulse) which replaces and clear away(erase) (abhava) any
content of mind (pratyaya) used for support(alambana)[by the conditioned mind];F:Nidra(le someil sans reves)
est une modification autonome (vrittis) d'inertie (tamas guna) qui produite l'etat de vacuité ou de negation
(abhava) des contenus du mental (pratyaya) utilise comme point d'appui (alambana)[par la conscience
programme ou conditionne por rester seulement dans la chambre peripherique];S: Nidra (el sueño
profundo sin sueños) es aquella fluctuación de la mente (vrittis) que causa de la ausencia o desaparece
(abhava) de contenido(pratyaya) el fundamento(alambana)[ de la conciencia];
YS 1.11. R: Memoria (smriti) [desemneaza impulsurile mentale(vrittis)] retinute si

reactualizate(asampramoshah),care au fost generate de obiectele senzoriale (vishaya) in cursul experientelor traite
anterior(anubhuta);
E:Memory (smriti) is the mental retention and representation (asampramoshah), [of mental modifications
(vrittis)] generated by an object previously experienced; F:Le souvenir ou la memoir(smriti) [est la modification
mentale(vrittis)] causée par la non-déprivation(retention) et la reproduction(asampramoshah), de l'impression
prealable d'un objet vécu. S: La memoria (smriti) [es aquella fluctuación de la mente (vrittis)] que implica la
retención en la mente las impresiones captadas de los objetos percibidos y las experiencias vividas;
YS 1.12. R: Stingerea(nirodha)acestora [celor cinci tipuri de impulsuri mentale(vrittis)] se face prin abhyasa
(practica repetata constient; exersare permanenta insotita de veghere, ce vizeaza deplasarea in alt sistem de referinta
sau in alt punct de asamblare al obsevatorului) si vairagya (stare incolora, detasare, vegherea in stare de martor
impartial; nonactiune-naishkarmya;wu-wei); E:The extinction(nirodha) of these [five types of mental modifications
(vrittis)] is achieved by abhyasa (repeated conscious practice;permanent exercise in a state of wakefulness) and
vairagya (colourless state decolouration,non identification, non-attachment,impartiality); F: La restriction (nirodha)
de tout cela [les modifications mentales (vrittis)] vient par la abhyasa (une pratique consciente repete) et vairagya
(l'etat incolore;le détachement). S: La cesación(nirodha) de las fluctuaciones(vrittis) de la mente(chitta) se logra a
través de abhyasa (la práctica regular) y vairagya (el desapego);
YS 1.13. R:Abhyasa (practica constienta repetata) este efortul sustinut (yatnah) de a realiza stabilizarea neclintita
(sthitau) in acea stare [de stingere a impulsurilor mentale(citta-vritti-nirodha)];E:Abhyasa (repeated conscious
practice) is the sustained effort (yatnah) for being firmly established in that state [of extinction(nirodha) of these
mental modifications (citta-vritti-nirodha)]; F:Abhyasa( la pratique conscient) est l'effort continu (yatnah)
d'atteindre la stabilité (sthitau) dans l'état [de restriction de fluctuations mentales(citta-vritti-nirodha)];S:Abhyasa
(la práctica) es el esfuerzo(yatnah) hacia la estabilización (sthitau) en ello [en la abstracción de los procesos
mentales(citta-vritti-nirodha)];
YS 1.14. R: Iar aceasta [practica(abhyasa)] se inradacineaza(bhumih) solid (dridha), cand e cultivata (asevitah) pe
o durata (kala) suficient de lunga (dirgha) in mod neintrerupt (nairantarya),cu implicare afectiva (satkara) si cu
atentia deschisa (adara); E: And this [practice(abhyasa)] becomes firmly(dridha) rooted(bhumih) when it is
cultivated (asevitah) for a long (dirgha) time(kala), uninterruptedly (nairantarya) if one engages in it with great
love or devotion (satkara) and attention (adara);F: Et cette [pratique (abhyasa)] s'implante (bhumih)
solidement (dridha), quand elle est cultivée (asevitah) pendant longtemps(dirgha kala), sans interruption
(nairantarya),et avec ferveur ou devotion (satkara) et attention (adara);S:Este [ejercicio o práctica(abhyasa)] se
establece(bhumih) con firmeza (dridha), cuando se cultiva(asevitah) durante largo tiempo(dirgha kala),sin
interrupciones(nairantarya) y con profunda dedicación(satkara) y atención (adara);
YS 1.15. R: Vairagya(starea incolora,detasarea) este sentimentul de putere realizat de cel care s-a eliberat de
dorintele pentru obiectele vazute cat si pentru cele de care a auzit vorbindu-se; E:Vairagya (colourless state;
nonattachment) is the consciousness of perfect mastery (of desires) in the case of one who has ceased to
crave for objects, seen or heard about ;F:Vairagya (l'etat incolore; le non-attachement) est le sentiment de
force acquis par qui s'est libere de tout soif ou desir ardent pour les objets vus ou entendus ;S: Vairagya
(el desapego) es la conciencia de dominio que posee quien no tiene deseo por ningún objeto visto u oído.
YS 1.16. R: Paravairagya (cea mai inalta stare incolora,detasarea suprema) apare odata cu perceptia nemijlocita a
Sinelui (purusakhyateh) si este insotita de incetarea oricarei dorinte pt. gunas [oricare din cele trei tendinte ale
realitatii manifestate (Prakriti): rajas,tamas si sattva]; E:Paravairagya (the highest colourless state; the supreme
nonattachment) comes from the direct knowledge of the Self ( Purusha ) and brings the cessation of the least
desire for the gunas [any of the three fundamental qualities of Nature(Prakriti) - Tamas, Rajas and Sattva).]F:
Paravairagya (le plus haut degre dans l'etat incolore ou le lacher-prise) résulte de la connaissance directe du Soi
(Purusha), et est accompanie par la detachement des Gunas ( les qualites de la Nature; les principes constituants de
la Prakriti - Tamas, Rajas et Sattva).]S: Paravairagya (el supremo desapego),surge cuando se alcanza el
conocimiento del alma (Purusha)y está libre del deseo de las gunas[manifestado una completa desapegado de los
elementos constitutivos: Tamas, Rajas y Sattva];
YS 1.17. R: Samprajnata Samadhi (transa cognitiva ) care acea stare insotita de

vitarka(gandire),vichara(reflectie), ananda(beatitudine) si asmita("Eu sunt":simtamantul pur al existentei
individuale);E:Samprajnata-samadhi (cognitive trance) is that which is accompanied by reasoning (vitarka),
reflection (vichara), bliss (ananda) and sense of pure being (asmita).F:Samprajnata-samadhi (l'état de transe
cognitive) est accompagnee par des formes vitarka (du raisonnement), vichara (reflexion), ananda(sentiment de
joie ou de delectation) et asmita ("je-suis";sentiment d'exister).S: Samprajnata-samadhi (el énstasis con
conocimiento) es acompañado con vitarka (el razonamiento argumentación),vichara (la reflexión,
deliberación), ananda (beatitud ,alegría) y asmita (conciencia del yo;el sentido de la individualidad ;de
conciencia de existencia individual.), respectivamente.
YS 1.18. R:Cealalta [transa (samadhi) numita non-cognitiva (asamprajnata)] e cea in care raman in minte doar
impresiile subtile reziduale lasate de obiect (samskara) si este precedata de practica opririi (virama) continuturilor
mentale (pratyaya);E:The other [type of trance(samadhi) i.e. the non-cognitive (asamprajnata)] is the one in which
subsists only a residuum of subtle impressions left in the mind by an object(samskara) and comes after a previous
practice of stopping (virama) of the mental contents (pratyaya);F:L'autre[type de transe (samadhi) non-
connaissante (asamprajnata)] avec les seuls memoires accumulees pour residus,vient apres la pratique d'arret sur les
contenus du mental (pratyaya);S: El otro [tipo de énstasis(samadhi) más allá del conocimiento (asamprajnata)] es
aquel en que los impulsos kármicos (samskara) son lo único que resta, y va precedido por el ejercicio que provoca la
cesación(virama) de los contenidos de la mente (pratyaya);
YS 1.19. R: (Asamprajnata samadhi) se obtine de la nastere de doua tipuri entitati si anume:1.videha

(fiintele "trezite" care s-au eliberat din corp in stare constienta in cursul incarnarii anterioare) si
2.prakritilayanam [fiintele care au realizat fuziunea cu matricea realitatii (prakriti)].
E:Asamprajnata samadhi is obtained at birth for those who are bodiless (videhas) and those who have
merged with Nature (prakritilayas); F: Asamprajnata samadhi est obtenu a la naissance par ceux qui sont
sans corps(videhas) et ceux qui se sont fondus avec la Nature(prakritilayas); S: Asamprajnata Samadhi
nacen natural para los seres incorpóreos o no encarnados(videhas) y los fusionados en Prakriti o de los
absorbidos en la materia primordial(prakritilayas);
YS 1.20. R: In cazul celorlalti,aceasta(Asamprajnata-samadhi) este precedata de shraddha (credinta),

virya(vigoare,curaj, vointa), smrti (reamintirea adevaratei noastre identitati;recapitulare;atentie sau
constientizare a ceea ce faci), samadhi(transa;absorbtie concentrativa) si prajna(cunoastere nemijlocita a
realitatii,intelegere intuitiva);E: In the case of others, it(Asamprajnata-samadhi) is preceded by
shraddha(faith, total trust), virya (vigour,energy, courage;will),smriti (remembering our true
identity;recollection;attentiveness), samadhi (trance;meditative absorption) and prajna (direct or
discriminative knowledge; intellectual insight); F:Dans le cas des autre elle (asamprajnata-samadhi) est
precedee par shraddha (foi), virya (vigueur, energie,volonte),smrti (souvenir; attention mentale),
samadhi (transe;contemplation) et prajna (la connaissance intuitive);S: Para los otros,(asamprajnata
samadhi o el énstasis mas allá del conocimiento) está precedida por shraddha (la fe), virya (la energía y la
fuerza de voluntad), smrti(la retentiva;la memoria), samadhi (la interiorización consciente;recogimiento) y
prajna (la sabiduría,el conocimiento o la inteligencia derivados de samprajnata samadhi).
YS 1.21. R: Aceasta(asamprajnata-samadhi) se afla aproape pentru cei cu zel foarte intens[in practica(abhyasa) si
in detasare(vairagya)].E:It (asamprajnata-samadhi) is nearest to those whose zeal is extremely intense [in their
practice (abhyasa) and colourless state (vairagya)].F:Elle(la contemplation non-connaissante) est proche pour ceux
dont l'elan est intense[dans leur pratique (abhyasa) et détachement (l'etat incolore;le vairagya)].
S: La abstracción mas allá del conocimiento (asamprajnata-samadhi) está próxima (para los que practican) con
mucha intensidad.
YS 1.22. R: Chiar printre cei cu intensa ardoare [in detasare (vairagya)],exista o diferenta in viteza de realizare [a
asamprajnata-samadhi sau a unei transe cu discernamant(visesha) superioara chiar fata de aceasta] in functie de
diferentierea in nivelul[de practica(abhyasa)] slab,mijlociu ori extrem de intens.E:Even among the ardent [in
detachement (vairagya)], there is a differentiation in the speed of attainment of [Asamprajnata-samadhi or of a
superior trance with discernment(visesha)] depending on whether the levels of [practice(abhyasa)]are mild,
moderate, or extremely intensive.F:Meme entre ceux qui ont une intense ardeur[dans le détachement (vairagya)],
existent des differences [dans la realisation de cette union Asamprajnata-samadhi ou d'une transe superieure avec
discernement(visesha)], selon [que la pratique(abhyasa)] est faible, moyenne, ou intense.S: Pero, concretamente,
entre los con intensa energía[en el Desapego (vairagya)], Asamprajnata samadhi o un énstasis superior a éste
puede ser obtenido antes, con el anhelo que surge de las condiciones [de la Práctica(abhyasa)] ligera, intermedia o
violenta.
YS 1.23. R: Ori aceasta (asamprajnata-samadhi se poate realiza) prin completa predare devotionala (pranidhana) catre
"Domnul universului" (Ishvara) [insotita obligatoriu de sentimentul omniprezentei lui Dumnezeu]; E:Or
[asamprajnata-samadhi is attained] through devotional self-surrender (pranidhana) to the Lord (Ishvara)];
[surrender to the feeling of the omnipresence of God ];F:Ou bien elle(la contemplation non-connaissante or
asamprajnata-samadhi emane) de l'abandon devotionnel (pranidhana) au Seigneur(Ishvara)[elle s'accompagne
obligatoirement du sentiment de l'omnipresence de Dieu]; S: O (puede ser obtenido asamprajnata samadhi) gracias de
la completa resignación(pranidhana) a Dios. (Ishvara) [la devoción con la conciencia la presencia
uninterrumpida del Señor];
YS 1.24. R: Ishvara(Dumnezeu,Domnul universului) este un Sine sau un suflet deosebit (purusha

vishesha) care este neafectat de kleshas(cauzele suferintelor), de karma (actiuni), de vipaka (consecintele
ori fructul actiunilor trecute) ori de ashaya(depozitele de tendinte latente din karmele
trecute);E:Ishvara(God ,The Lord of Universe) is a particular Self or soul (purusha vishesha) who is
untouched by kleshas (causes of affliction), karma (actions), vipaka (the results or the fruition of actions)
and ashaya (the deposits of latent impressions in the depth of memory produced by these actions that gives
rise to thoughts, desires, and so on; seed of works). F:Ishvara(Dieu,Le Seigneur de l'Universe) est un Soi
ou une ame particulier(purusha vishesha) qui n'est pas touché par kleshas( les causes de malheur),
karma (les actions) vipaka (leurs effets) et ashaya (le dépôt dans la mémoire profonde).
S: Ishvara(Dios, El Señor del Universo) es un Ser o un alma particular(purusha vishesha) no
contaminada por la kleshas( manchas, aflicciones), por las karmas( acciones, actos) por vipaka (las
maduraciones; resultados) y por los depósitos latentes (ashaya).
YS 1.25. R: In Acela[Ishvara( Dumnezeu ,Domnul universului) izvorul (bija) omnicunoasterii (sarvajnam) este
nelimitat; E:In Him[Ishvara(God ,The Lord of Universe)] the source (bija) of all-knowing(sarvajnam) is unlimited;
F:En Lui[Isvara(Dieu,Le Seigneur de l'Universe)]se trouve la source (bija) inegalee de toute connaissance
(sarvajnam). S: En El [Ishvara(Dios, El Señor del Universo)] está presente el grado más alto de la semilla(bija) de
la omnisciencia(sarvajnam);
YS 1.26. R: El(Ishvara , Domnul universului) este si maestrul spiritual al celor dintai(maestrii spirituali,civilizatii
galactice) fiind nelimitat de timp (anavacchedat);E:He(Isvara; God ,The Lord of Universe) is also the spiritual master
of even ancient (masters,teachers), being not limited by time(anavachhedat);F:Il(Ishvara) est aussi le maitre
spirituel des ancien (professeurs) eux-memes,car Il est non limité par le temps(anavachhedat); S: Ello
(Ishvara;Lo Absoluto) es también el maestro incluso de los Primeros (maestros), pues no esta limitado en el
tiempo;
YS 1.27. R: Cuvantul care-L simbolizeaza[pe Ishvara("Domnul universului")]este Pranava,silaba sacra

[OM(pronuntata AUM)];E: The word expressing Him [Ishvara;God] is Pranava the"sacred syllable" [OM
(pronounced AUM)]. F: Le mot qui le désigne [Ishvara;Dieu] est Pranava ou la syllabe sacre[
OM(prononcé:AUM)];S: La palabra que lo expresa [Ishvara, lo absoluto,Dios] es el 'Pranava' (es decir,la
fórmula mística 'Om');
YS 1.28. R: Prin recitarea sa repetata(japa)[a silabei sacre OM sau AUM] insotita de evocarea semnificatiei
sale(artha) si de absorbtia in ascultarea raspunsului(bhavana)[este indusa asamprajnata-samadhi]; E: Its constant
repetition(japa)[of that sacred syllable OM or AUM ] acompanied by reflection upon its meaning(artha) and
absobtion in the listening of the answer (bhavana) [leads to asamprajnata-samadhi]; F: Sa récitation répétée(japa)
[de la syllable sacrée OM ou AUM] associe avec l’ évocation sa signification(artha) et l’absorbtion dans l’écoute de
la réponse (bhavanam) [mène à la réalisation de asamprajnata-samadhi]; S: Su recitación repetida y
continua(japa) de esto[la palabra sagrada: OM o AUM] junto con la reflexión sobre su significado(artha) [que
denota a Dios] y acompañada para la absorción sobre la respuesta (bhavanam) [japa artha es un cuestión ;
bhavana es un estado de absorción mental sobre la respuesta interna que pueden provocar la activación del oído
sutile (śruta; shruta) y asamprajnata-samadhi]
YS 1.29. R: Din aceasta[practica prezentata in sutra YS 1.28(japa, artha si bhavana)] apar: 1. reintoarcerea in
interior a constiintei periferice(pratyak chetana); 2. implinirea menirii de a fi a omului (adhigama): trezirea Constiintei
Cosmice -se petrece inchiderea ciclului atunci cand aceasta devine constienta de ea insasi; apare perceptia nemijlocita a
Sinelui; cunoasterea directa) si 3. disparitia obstacolelor(antaraya abhava) (descrise in :YS 1.30-31);
E: From this[YS 1.28 japa artha bhavana] comes :1.the turning inward of consciousness (pratyak
chetana); 2. the awakening of a higher consciousness(adhigama) and the realization of the Self (the soul);
and also 3. the disappearance of the obstacles to meditation (antaraya abhava). [mentioned in the next sutras
:YS 1.30-31]. F: De cela[de cette pratique présentée dans le soutra YS 1.28(japa, artha et bhavana)] vient: 1.
le retour ou un changement l'intérieur de la conscience(pratyak chetana); 2. la réalisation du Soi (adhigama)
et 3. la disparition des obstacles(antaraya abhava). S: A partir de esta[práctica de la presencia de Dios para
la repetición del OM(pranava japa YS 1.28)] se logra la interiorización de la conciencia(pratyak chetana),
la realización del si-mismo y la desaparición (abhava) de los antarāyas ( barreras o impedimentos para el
progreso;ver: YS 1.30-31).
YS 1.30. . R: Obstacolele (antarayah) care instabilizeaza si disperseaza mintea (chittavikshepa) sunt:1.vyadhi

(boala;dizabilitati sau dezordini psihosomatice);2.styana(indolenta;inertia sau stagnarea mentala,incompetenta,
lenea,oboseala cronica,depresiunea), 3.samshaya(indoiala,indecizia,intrebari gresite), 4.pramada(lipsa de atentie
sau de prevedere-lipsa reamintire;lipsa constientei,nepasare,inconstienta;trairea ca prizonier al automatismelor,
somnambulism), 5.alasya(lipsa de entuziasm,lipsa de energie;letargia; apatie;lipsa de motivatii),6.avirati
(necumpatare;lipsa abstinentei;desfrau senzualitate;dependenta de placeri sau de satisfactii exterioare), 7.bhranti-
darshana(conceptii eronate; viziune eronata asupra realitatii, false perceptii;iluzii;auto-amagirea;erori de judecata),
8.alabdha-bhumikatva (esec in a ajunge pe teren ferm;lipsa de fermitate sau constanta in practica;lipsa
perseverenta;inabilitate de a realiza absorbtia concentrativa;;incapacitate de a realiza o stare superioara;) si 9.anava-
sthitatvani (esuare in mentinerea starii de absobtie concentrativa; inabilitate de ramane la nivelul atins de absorbtia
concentrativa:regresie de tip Sisif; instabilitate;recadere); E:The inner obstacles that disperse the mind are: 1.vyadhi
[sickness,disease;illness;psychosomatic disorders or disabilities], 2.styana [mental inertia, lack of enthusiasm
dullness,mental stagnation,incompetence], 3.samshaya [doubt, indecision, wrong questioning], 4.pramada [lack of
attention;carelessness,haste,heedlessness,], 5.alasya [lack of energy,indolence, fatigue, laziness, apathy], 6.avirati
[sensuality,lack of dispassion,addiction to sense-objects;intemperance],7.bhranti-darshana [erroneous conception;
erroneous perception, distorted perception;errors in judgement of oneself], 8.alabdha-bhumikatva [failure to reach
firm ground;lack of perseverance; inability to achieve concentration, lack of concentration; failure to find a footing,
failure to attain concentration] and 9.anava-sthitatvani [inability to stay at a level once reached,failure to hold the
meditative attitude when achieved, instability in any state;failure to maintain concentration] ;
F:Antarayah (les empêchements ou les obstacles) qui distractent et dispersent la pensee sont: 1.vyadhi (la
maladie), 2.styana (l'incompétence, langueur), 3.samshaya (le doute,indecision), 4.pramada (la désillusion,
négligence), 5.alasya (la paresse), 6.avirati (la non-abstinence,dissipation), 7.bhranti-darshana (la conception
erronée, fausse vision), 8.alabdha-bhumikatva (la non-atteinte de quelque etat yogi, ne pas atteindre les stades du
yoga) ou 9.anava-sthitatvani (l'instabilité pour demeurer dans un etat yogi);
S: Los obstáculos representan los factores de distracción de la mente y son: 1.vyadhi( enfermedad), 2.styana
[apatía, la estupidez] 3.samshaya [duda, indecisión], 4.pramada [negligencia, la postergación,falta de entusiasmo],
5.alasya [ la pereza,indolencia], 6.avirati [intemperancia, el deseo, inquietud mental], 7.bhranti-darshana
[concepción errónea, la percepción errónea,confusión], 8.alabdha-bhumikatva [ineptitud para alcanzar la etapa
(enstática), incapacidad para alcanzar un cierto nivel de evolución,la incapacidad de mejorar]y 9.anava-sthitatvani
[inestabilidad,incapacidad para mantenerlo].
YS 1.31. R: Simptomele sau proiectiile instabilitatii sau dispersiei psiho-afective (chittavikshepa) sunt:
1.duhkha(suferinta, durerea, disconfortul mental,supararea, insatisfactia,nemultumirea,frustarea),
2.daurmanasya[depresia, deprimarea, apatia psihică, tristetea, disperarea, ingrijorare; anxietate; angoasa,
sinuciderea; accesele de furie; agresivitatea fata de semeni, conflictele,razboaiele sunt haine diferite
imbracate de autoagresiune(de fapt orice agresiune e tot o forma de autoagresiune si de sinucidere, fiindca
se ajunge in final la provocarea propriei morti); doar orbirea (ignoranta) duce la autoagresiune directa sau
mijlocita (agresivitatea fata de semeni)];3.angamejayatva [agitatia motorie; tremuraturi membre;spasme;
ticuri; incordare musculara]; 4.shvasa-prashvasa[agitatia respiratorie; respiratie neregulata; nervozitate
proiectata respirator,perturbarea circulatiei energiilor vitale prin canalele subtile(nadis)ale corpului
energetic(pranamya kosha)]; E: The symptoms of a distracted mind(chittavikshepa) are:1.duhkha [pain,
suffering, grief, sorrow, dissatisfaction, mental discomfort, distress], 2.daurmanasya [depression, worry,
anxiety, despair, frustration, nervousness]; 3.angamejayatva [agitation of the body; agitation of limbs;
psychomotor agitation; bodily restlessness; trembling, tremor of the limbs, inability to maintain steadiness
of posture]; 4.shvasa-prashvasa [irregular breathing; troubled inspiration and expiration, spasmodic
breathing in or out; wrong direction (or control) of the life currents; inability to maintain steadiness of
breathing]; F: Les symptomes qui vont de pair avec les distractions de l’esprit sont: 1. duhkha [la
souffrance, la douleur, chagrin, affliction, anxiété, insatisfaction, inconfort, angoisse, tension, malheur et
aversion; l'affliction et le désespoir sont souffrance]; 2.daurmanasya [la dépression; la tristesse, le manque
d'enthousiasme, l'inquiétude], 3.angamejayatva [l'agitation du corps; tremblements du corps; l’agitation
physique; agitation moteur; le corps est à la fois l’instrument d’émission, le réceptacle et aussi l'écran de
l'esprit], 4.shvasa-prashvasa [une respiration troublé; les tensions provoquent une respiration réduite;
inspiration et expiration agité, suivent et conditionnement l'esprit];S: Los síntomas que acompañan a la
distracción mental son: 1. duhkha [el dolor], 2.daurmanasya [la depresión; la desesperación],
3.angamejayatva [agitación corporal ; el temblor del cuerpo; nerviosismo] y 4.shvasa-prashvasa
[respiración irregular; la respiración arrítmica].
YS 1.32. R: Pentru a indeparta acestea[obtacole si simptomele; perturbatiile care le insotesc] trebuie sa se

practice constant un unic pricipiu sau tehnica (ekatattva) [referire tehnicile propuse in sutra care urmeaza;
in psihoterapie se cauta o ocupatie unica, in care pacientul gaseste satisfactii, care-l ajuta la restabilirea
echilibrului pierdut]; E: To overcome these [obstacles and symptoms: distractions that accompany these
obstacles, in order to steady the mind] one should practice one single principle or technique (ekatattva)
[e.g. one of the following practices, whatever the provocations]. F: Pour les écarter (c’est-à-dire les
obstacles, les distractions et les symptômes) la pratique (de la concentration) doit etre faite sur un seul et
unique technique ou principe(ekatattva). S: Para removerlos (a los obstáculos y síntomas que los
acompañan), se debe concentrar la práctica en un solo principio o ejercicio de meditación (ekatattva).
YS 1.33. R: Mintea(chitta) devine calma si clara (prasadanam) prin cultivarea atitudinilor de simpatie (maitri)
fata de oamenii fericiti (sukha), de empatie (karuna) fata de cei nefericiti (duhkha), de bucurie (mudita) fata de cei
virtuosi (punya) si de egalitate mentala(upeksha) fata de ceea ce este nociv, vicios, rau ori indezirabil
(apunya);E:The mind becomes calm and clarified (prasadanam) by cultivating attitudes of sympathy and
friendliness (maitri) towards happiness (sukha), of empathy and compassion (karuna) towards misery (duhkha), of
gladness (mudita) towards virtue (punya), and of equanimity (upeksha) towards what is noxious, demeritorious,
evil or undesirable (apunya);F: La pensée est pacifiée et purifiée (chittaprasadanam) en cultivant des sentiments
de sympathie, d'amour ou d'identification (maitri) vis-à-vis des êtres humains heureux, qui ont obtenu la réalisation
(sukha), d'empathie (karuna) vis-à-vis des êtres humains malhereux(duhkha), d'allegresse ou contentement
(mudita) vis-à-vis des êtres humains vertueux et bons (punya) et d'indifférence ou d'egalite d'humeur (upeksha)
vis-à-vis des creatures vicieux ou mauvais (apunya);
S: La mente se purifica y torna pacífica (prasadanam), se logra cultivando el sentimiento de simpatía(maitri) frente
a la felicidad(sukha), de compasión(karuna) frente a la desgracia(duhkha), de alegría(mudita) frente a la
virtud(punya), y de indiferencia o de neutralidad (upeksha) frente a la maldad(apunya), como objetos (de
concentración).
YS 1.34. R: Ori [mintea devine calma stabila, clara (chittaprasadana) si intra in transa mistica] prin
practica repetata a prachardana[expiratiei;expulzarii; emisiei] pranasya (a aerului; a suflului) urmata de
vidharanabhyam[focalizarea repetata a atentiei pe oprirea sau retinerea respiratiei; se constientizeaza
momentul de oprire (cand are loc oprirea naturala a respiratiei; se fixeaza atentia pe mijloc-pe momentul de
suspendare a respiratiei- cand expiratia se transforma in inspiratia aerului)]; E: Also[ the mind becomes
calm and clarified (chittaprasadana)] during exhalation (praccharddanam) witnessing the natural
cessation (vidharanabhyam) of breath (pranasya); F: Aussi[la pensée est pacifiée et purifiée
(chittaprasadanam) et il est ainsi atteint l'union] par la prolongation de l'éxpiration(praccharddanam) en portant
l’attention sur la suspension naturelle (vidharanabhyam) du soufle (pranasya); S: Opcionalmente (va) [la
mente se purifica y torna pacífica (chittaprasadanam)], mediante alargamiento de la exhalación
(praccharddanam) prestando atención sopra el momento de la retención (vidharanabhyam) de la
respiración (pranasya);
YS 1.35. R: Ori (se poate realiza calmul, stabilitatea, transa mistica) prin practica fixarii atentiei asupra
vishayavati (experientei senzoriale; campul perceptiei senzoriale devine obiect al concentrarii in vederea
transformarii curgerii aleatoare a constiintei in curgere orientata), ceea ce aduce manas (mintea;
centralizatorul impresiilor senzoriale) intr-o legatura stabila(sthiti nibandhani) nemijlocita cu obiectul si
determina aparitia perceptiei extrasenzoriale(pravrittih) [ca urmare a depasirii dualitatii subiect-obiect,
apare functionarea holografica si starea de constiinta neconditionata(asamprajnata-samadhi ), iar ca efect
secundar: perceptia extrasenzoriala]; E: Or [we can establish the calm, the steadiness of mind and the mystic
trance) using the concentration on vishayavati (sense perceptions) in order initiate a stable direct connection (sthiti
nibandhani) between manas(sensory-motor mind; ruler of motor and sensory organs; located within the manomaya
kosha) and an object which give birth to supernormal perceptions(pravrittih) [the effect of this concentration used
by shamans is the trancending subject-object distinction or duality,in order to establish the state of holographic
functioning and the non conditioned trance(asamprajnata-samadhi; the same as nirvikalpa samadhi), and as a
secondary effect: subtle or supernormal perceptions are achieved] ; F: Ou [on peut calmer et stabiliser le mental]
par la focalisation de l’attention sensorielle sur un objet jusqu’à l'émergence d'une activité sensorielle
subtile(pravritti) à cause de l'établissment d’une connexion directe stabile(sthiti nibandhani), entre le
mental(manas) et objet [le fonctionnement holographique ou nondualiste de l'esprit, est réalisé quand la
disctinction ou la dualité subjet-objet est transcedée, à la suite de la concentration sur un objet; voir le
marabout qui fixe le regard sur la lame d’un couteau pour accéder à la transe clairvoyante]. S: O [la mente
puede ser estabilizada] cuando se produce la fijación continuada del objeto sensible(vishaya-vati
pravritti), hasta la aparición de una conexión estable(sthiti nibandhani) directa(pravritti) del órgano
mental(manas) y objeto [la percepción excepcional (pravrittih-utpanna) es un indicio de l'aparición de la
percepción directa o la percepción divina (divya samvid); el surgimiento de poderes divinos
transcendentes, poderes sobrenaturales(siddhis), es un signo de la disparición de la dualidad objeto-sujeto y
de la aparición del funcionamiento holográfico]
YS 1.36. R: Ori [se pot stinge umbrele(vrittis) si realiza calmul, stabilizarea psiho-afectiva si transa mistica
prin practica repetata a fixarii atentiei] pe lumina Lumina interioara(jyotishmat) (neconditionata, necreata,
divina) lipsita de durere sau de umbra(vishoka) [sau fixandu-ne in starile luminoase si senine ale cerului
dinlauntru, care se afla dincolo de dualitate, tristete, suferinta, si in care am ajuns in cursul calatoriilor
interioare]; E: Or [we can estinguish the shadows(vrittis) and calm the mind in order to realize the mystic trance by
concentrating] on the supreme shining Inner Light (jyotishmat) ever-blissful (without shadow) beyond all suffering
(vishoka) [serene or luminous states experienced within during our inner voyage which are beyond all suffering].
F: Ou [on peut réaliser le calme mental, la stabilitée et la transe mystique] par la concentration sur la Lumière
intérieure transcendante ou suprasensible (jyotishmat) [qui est dans chaque être humain] libre de soufrance et dualité
(vishoka) [les états de pure conscience, lumineux et sereins, comme un ciel sans nuages, au delà de la soufrance et
de la tristesse, qui sont expérimentés au cours du voyage intérieur];
S: O [puede provocar la estabilidad mental o la restricción mediante la concentracion sobre]la Luz trancendente
interior(jyotishmat) sin dolor (vishoka) [ los actividades mentales que son luminoso y sin dolor;
YS 1.37. R: Ori (se poate realiza calmul, stabilizarea psiho-afectiva si transa mistica) daca chitta(mintea)
are drept obiect de fixare a atentiei si de identificare (vishayam) modelul sau exemplul celor eliberati(vita)
de dorinte (raga) [atasari; persoanele eliberate de egoism, de fapte subiective, pasiuni; vedeti si :YS
1.33;YS 2.3;YS 2.7]; E: Or [restriction of vrittis is achieved when] the mind (chitta) has for its object of
concentration (vishayam) those beings who are free (vita) of attachment (raga) [desires; passions; see also:YS
1.33;YS 2.3;YS 2.7 ].F: Ou (la pensée peut être pacifiée) en prenant comme objet de la
concentration(vishayam) du mental(chitta) ceux qui sont libres(vita) de désirs ou de l'attachement(raga);
S: O bien[chitta se clarifica; la restricción se alcanza] teniendo como objeto de concentración (vishayam)
de la mente(chitta) los liberados(vita) de la pasión(raga).
YS 1.38. R: Ori (se poate realiza calmul, stabilizarea psiho-afectiva si transa mistica daca) mintea (chitta)
foloseste drept temelie a concentrarii atentiei (alambanam) cunoasterea (jnana) dobandita in cursul starii
de somn paradoxal sau cu visuri(svapna) si a somnului profund (nidra);[trezirea constientei in vis
grabeste accesul in "starea a patra" (turiya) de veghe paradoxala]; E: Or[restriction is achieved if ] the
mind(chitta) is concentrating on the base (alambanam) offered by the knowledge(jnana) gained during
dreams (svapna) or dreamless sleep(nidra); F: Ou (la pensée peut être pacifiée) en prenant comme objet
ou base de la concentration(alambanam) du mental(chitta) la connaissance(jnana) qui émerge du
rêve(svapna) et du sommeil profond(nidra); S: O bien[chitta se clarifica; la restricción se alcanza]
teniendo como objeto soporte de concentración (alambanam) de la mente(chitta) el conocimiento(jnana)
[que surgen durante] el ensueño o el estado onírica(svapna) y del sueño (nidra);
YS 1.39. R: Ori, [se poate realiza calmul (prasāda)] daca meditam(dhyana) asupra ceva care ne cheama
sau ne focalizeaza atentia (abhimata)[afectiv, cognitiv, senzorial, instinctual; vedeti: Nota]
E: Or, [one can realize calm, stable and tranquil state of mind(prasāda)] by meditation (dhyana) on whatever that
has the capacity of focusing our attention (abhimata) [which appeals to him or towards which one may like or has a
predisposition, an attraction, dearest to the heart, interesting;according to one's predilection ].F: Ou, [la pensée peut
être pacifiée(prasāda)] en contemplant (dhyana) quelque chose qui nous permet de focaliser notre attention
(abhimata) [quelque chose que l'individu aime].S: O, [la pacificación de la mente (prasāda) se logra ] con la
meditación(dhyana) sobre lo que manifesta la capacidad de entrenar su mente en la fijación (abhimata) [el soporte
externo deseado, que facilita la concentración, que manifesta la capacidad de entrenar su mente en la fijación sobre
un solo punto (ekagrata)].
YS 1.40. R: Astfel [prin practicile de absorbtie concentrativa indicate anterior: YS 1.23; 1.27; 1.33-39] se
obtine controlul(cognitiv si efector) nemijlocit, care se extinde de la infinitul mic, la infinitul mare[se
realizeaza cunoasterea nemijlocita si actiunea directa, asupra tuturor nivelurilor de manifestare ale
universului (dinlauntru si din afara) de la cea mai subtila profunzime(campuri si particule subatomice),
pana la manifestarile grosiere, cu cea mai mare extindere in spatiu si timp; vedeti si : YS 3.50; 3.48].
E: When [through such practices of concentrative absorbtion presented before(YS 1.23; 1.27; 1.33-39)
the mind develops the power to remain stable and fully absorbed in any object, whether infinitesimal or
infinite], then his mastery extends from the finest atom to the greatest infinity.
F: Quand [ par les pratiques de l’absorbtion concentrative presentée dans les soutras qui precede (YS 1.23; 1.27;
1.33-39) et la pensée développe le pouvoir de se stabiliser, en réalisant une absorption complète dans les objets de
plus petits ainsi que dans les objets les plus grands], alors sa maîtrise s'étend du infinitesimal à l’infini.
S: En ese momento [cuando la mente(chitta) obtiene la pacificación (prasāda) y completa absorción con
cualquier objeto] el dominio (de dhyāna)(el poder de conocimiento de tal mente) se extiende desde lo más ínfimo
hasta el infinitamente inmenso.
YS 1.41. R: Starea de identicare completa, din cursul procesului de absorbtie concentrativa sau starea coagulata
(revedeti "pilda aluatului") numita samapatti este realizata atunci cand scade(kshina) agitatia mentala(vrittis) si
inseamna intrarea mintii intr-o stare similara cu aceea a cristalului perfect transparent(abhijatasya-iva maner), care
are puterea de a imprumuta cu fidelitate culoarea suportului pe care este asezat (tatstha) si sa manifeste unificarea
cunoscatorului(grahitri), mijlocului de cunoastere(grahana) si a obiectului de cunoscut(grahya).[incepand de aici se
instaleaza coerenta si functionarea holografica in starea de supraconductie a cristalului biologic, singura modalitate
de a contacta realitatea suport; vedeti: YS 1.2]; E: The state of complete identification or coalescence called
samapatti is realised when the modifications of the mind (vrittis) have become weakened(kshina) and this is a
state similar to that of a perfect transparent crystal(abhijatasya-iva maner), which has the capacity to take on the
qualities of whatever lies before it - whether subject, object, or act of perceiving [ holographic functioning in a
supraconduction state of the biologic mind crystal; see also YS 1.2]; F: L'état d'absorption et de coïncidence avec le
siège de la conscience (dans lequel on reçoit l'onction), qui surgit quand les fluctuations (vrittis) de la pensée
(chitta) sont affaiblies (kshina), est appelé samapatti, et cette état est comparable à celui d’un diamant
extrêmement (abhijatasya-iva maner), qui a la capacité de prendre la couleur du support sur lequel il est posé
(tatstha) et de manifester la fusion de celui qui connait (grahitri), de l'instrument de cognition (grahana) et de
l'objet connu (grahya)[ accès au fonctionnement holographique au delà de la dualité sujet-objet].
S: La identificación completa(samapatti) es el establecimiento [de la mente], cuyos procesos(vrittis) han sido
destruidos(kshina) es similar al un cristal en perfecto estado de transparencia(abhijatasya-iva maner) que adopta el
color y la forma de cada objeto que aparece detrás suyo (upashraya), así del mismo modo la mente se colorea con el
conocedor, el proceso de conocimiento o el objeto conocido(grahitri-grahana-grahya).[ a partir de aquí es el
origen del funcionamiento Holográfico más allá de la dualidad sujeto-objeto];
YS 1.42. R: Dintre acestea(tatra) Savitarka Samapatti (starea de transa in care se manifesta coincidenta dintre
subiect si obiect a carei transparenta este alterata de gandire) este acea stare de completa identificare sau coalescenta
(samapatti) in care se manifesta superpozitia (samkirna) dintre trei lucruri: shabda(cuvant, nume), artha (obiectul,
semnificatia sau intentia cuvantului) si jnana vikalpa (cunoasterea conceptuala ori lingvistica asociata cu acel obiect)
[care afecteaza perfecta transparenta a acestei transe] [vedeti Nota si YS 1.9];
E: Savitarka Samapatti (ecstatic state of coincidence between subject and object interspersed with cogitation) is
that state of complete identification or coalescence (samapatti), in which there is a superposition (samkirna) of
three things: shabda(a word; name), artha (object, the meaning or the intent of word) and the conceptual knowledge
(jnana vikalpa), associated with that object)[that pervades the perfect transparency of this trance].
F: L'état d'absorption(samapatti) dans laquelle il existe une confusion entre le mot (shabda), son signifie(artha)
[c'est a dire l'objet] et sa connaissance conceptuelle (jnana vikalpa), est connue comme une union du type cognitif
Savitarka Samapatti(coïncidence mixte avec cogitation ou basée sur des mots).
S: De estos(tatra) estados de identidad(samapatti), savitarka samadhi es el estado de la identificación enstática
con savitarka (argumentación ; asociaciones verbales) se presenta mezclado (samkirna) a construcciones mentales
(vikalpa) inherentes a la palabra (shabda), al objeto o de su razón de ser(artha) y a la idea o comprensión que
produce (jnana);
YS 1.43. R: Nirvitarka-samapatti (starea de transa in care se manifesta coincidenta dintre subiect si obiect,
fara gandire verbala, dincolo de ganduri) apare atunci cand memoria sau rezervorul de vrittis (smriti) e
golit prin smriti-parisuddhi (procesul de stergere sau de deprogramare) si atunci doar obiectul singur
(matra) straluceste in constiinta ( liber de conotatiile mentale, de gandire, de amintirea altor experiente
senzoriale) [si atunci obiectul concentrarii este cunoscut direct fara interferente datorate, fie amintirilor
despre el, fie despre noi insine, fiindca mintea isi pierde subiectivitatea];
E: Nirvitarka samapatti(ecstatic state of coincidence between subject and object beyond thought and
questioning) is that state of complete identification or coalescence (samapatti), in which the memory or the
storehouse of modifications(vrittis) of mind is purified, then the mind appears to be devoid of its own
nature and the object [of meditation] alone shines forth [then the object of concentration is known directly
without interference from subjectivity and memories of it].
F: L'état d'absorption(samapatti) appelé Nirvitarka Samapatti (l'état de coïncidence sans cogitations) se manifeste
quand la mémoire est purifiée, la pensée semble être dépourvue de sa propre nature (c'est à dire, de la conscience
réflective et subjectivité) et uniquement l'objet brille [l'objet contemplé est connu directement] .
S: Nirvitarka Samapatti (la identificación enstática completa sin asociaciones verbales y sin
argumentación) se produce después de la clarificación de la memoria, cuando la mente está desprovida de
su propia percepción y sólo brilla la cosa en si [el conocimiento directo verdadero del objeto meditado].
YS 1.44. R: Prin aceasta[cele afirmate in cele doua sutre precedente (YS 1.42-43) despre Savitarka si
Nirvitarka-samadhi) se mai explica Savichara-samadhi( transa mistica insotita de reflectie) si
Nirvichara-samadhi (transa mistica lipsita de reflectie), ca si stadiile mai profunde de samadhi(transa
mistica de tip Ananda si Asmita;vedeti: YS 1.17), ale caror obiecte de meditatie sunt mai subtile(suksham
vishayam);E: By this [what has been said in the two previous sutras (YS 1.42-43)] are explained in a similar way
Savichara-samadhi (reflective; with meditation), Nirvichara-samadhi (suprareflective; beyond meditation) and
subtler stages (see YS 1.17), where the object of concentration is a subtle element (suksham vishayam)].
F: Au travers de cela (de ce qui fut dit) sont aussi expliquées les autres formes de coïncidences ou d'absorptions
Savichara-samadhi, Nirvichara-samadhi et les stades plus profonds[ ananda, asmita; voir: YS 1.17], dont les objets
sont subtils(suksham vishayam).S: Así, con esta [explicación en sūtras previos:YS 1.42-43] quedan explicados
también el savichara samadhi ( con reflexión estados deliberativo; con análisis), nirvichara samadhi ( más allá de
la reflexión; no deliberativo; sin análisis) y el samāpatti-fusión cognitiva con respecto a los objetos sutiles
(suksham vishayam) (YS 1.17).
YS 1.45. R: Domeniul obiectele subtile [ale starilor de transa cognitiva (samprajnata samadhi )] se
extinde pana la stadiul nediferentiat sau nemanifestat (alinga) [al tendintelor naturii(gunas)]
E: The province of the subtle objects [of cognitive trance(samprajnata samadhi )] extends up to the
undifferentiated or the unmanifested(alinga) [stage of the gunas].F:Le domain des objets subtils[de la contemplation
non-connaissante (samprajnata samadhi )] prennent fin dans le non-différencié ou l'immanifeste (alinga)[des gunas].
S:La sutileza de los objetos[con respecto a los estados de samadhi] llega hasta lo indeterminado (alinga)
[estado de gunas].
YS 1.46. R: Aceste [stadii de transa cognitiva (samprajnata samadhi) ori de coincidenta enstatica dintre subiect si
obiect corespunzatoare obiectelor subtile] apartin numai transei mistice cu samanta (sabija-samadhi)
E:These [stages of cognitive trance (samprajnata samadhi) or ecstatic coincidence between subject and object,
corresponding to subtle objects] constitute only samadhi with "seed"( sabija-samadhi). F:Ces [formes de transe
cognitive(samprajnata samadhi) ou de coïncidences sujet-objet] font vraiment partie de la catégorie de
l'union-avec-semence(sabija-samadhi).S: Estos [estados de identificaciones enstáticas(samprajnata
samadhi) con respecto a objetivos más sutiles] representan el énstasis 'con semilla'(sabija-samadhi).
YS 1.47. R: La extrema transparenta (vaisharadya) a Nirvichara(stadiu al samadhi sau al transei mistice
fara reflectie, analiza) rasare pacea si Lumina (prasadah) dinlauntru [a Sinelui(Purusha)]; E:On attaining
the utmost transparency (vaisharadya) of the Nirvichara (stage of samadhi or) of the utmost there is the
dawning of peace and the inner light(prasadah) of Self(Purusha)]. F:L'extreme transparence de
Nirvichara(degre de samadhi sans activite mentale ou de la contemplation non-investigatrice), induit un
etat interieur de paix et de clarte(prasadah) [dans lequel il existe une lucidite complete du Moi
supreme(Purusha)]. S: Con la transparencia (de la identificación enstática) sin análisis (nirvichara
samadhi) de objeto sutil (se percibe) la claridad del Ser interior(Purusha).
YS 1.48.R: Atunci[cand rasare Lumina spirituala in cursul nirvichara samadhi] apare cunoasterea
nemijlocita (prajna) purtatoare a adevarului (ritambhara); E:Then [when there is the rise of the Spiritual Light
during nirvichara samadhi ] the direct knowledge (prajna) that appear is Truth-bearing(ritambhara);
F:Alors,dans cet etat est gagnée la connaissance directe(prajna) remplie de verite (ritambhara). S: Ahí
(en los límites de nirvichara samadhi ou en la transparencia de la identificación enstática sin análisis de
objeto sutil), el conocimiento direto (prajna) es aportador de verdad(ritambhara);
YS 1.49. R: Cunoasterea directa(prajna) rezultata din (ceea ce s-a afirmat anterior:transa mistica ;samadhi) este
diferita de cunoasterea [mijlocita(orizontala) pramana] ce provine din shruta(ceea ce a fost auzit; traditia;
comunicarea verbala; lectura si ascultarea textelor transmise ori revelate) si anumana(inferenta; procesare logica si
analogica; vedeti:YS 1.7), deoarece are un obiect deosebit (poate penetra pana la "lucrul in sine asa cum este el, in
timp ce cunoasterea mijlocita se limiteaza la suprafata, accesand doar imaginea oglindita in apa ecranului mental -
proiectia umbelor de pe ecranul mental-"realitatea secunda"); E: The direct knowledge(prajna) differs from the
indirect knowledge (pramana) that comes from shruta (hearing; verbal communication; tradition; teachings) and
anumana (inference; logical and analogical processing of information), because it has a different object( it grasps the
intrinsic nature of the object and not its reflection image in the mirror,or the projections of the shadows on the mental
screen-"the second reality"). F: Cette connaissance directe(prajna)[ qui est réalisée grace à la trance
mystique(samadhi) pendant le fonctionnement holographique] est différente de celle dérivée du témoignage verbale
(shruta) ou de l'inférence (anumana), parce qu'elle à sa finalité particulière. S: Este conocimiento
directo(prajna) es diferente del conocimiento adquirido a través del testimonio (shruta) y la inferencia
(anumana), porque tiene un objetivo especial.
YS 1.50. R: Samskaras[impresiile subliminale;intiparirile latente] nascute din acela[ procesul nemijlocit de

cunoastere din nirvicara-samadhi (transa mistica lipsita de reflectie purtatoare a adevarului)] se opun si
anihileaza activarea intiparirilor latente (samskaras) [lasate de procesele mijlocite de cunoastere];
E: Samskaras(the latent impressions;activators) arising from that [process of direct knowledge in nirvichara
samadhi (truth-bearing insight)] obstructs and prevents the activation of other samskaras (latent impressions or
activators from the previous processes of indirect knowledge).F: Samskaras (les impressions latentes; les
réacteurs subliminaux; "moules-d'habitude") qui ressortent de cet etat[ de nirvichara samadhi dans
lequelle surgit la connaissance directe remplie de verite] sont opposée a la formation d'autres samskaras
(impressions latentes). S: Samskaras( los impresiones latentes; los impulsos kármicos;los efectos latentes.)
engendrados por éste [conocimiento aportador de verdad en la transparencia de la nirvichara
samadhi(identificación enstática sin análisis de objeto sutil)] previene y inhibe los otros Samskaras
(impresiones latentes);
YS 1.51. R: Nirbija- samadhi (transa mistica fara samanta) apare atunci cand sunt stinse toate
[modificarile sau impulsurile mentale(vrittis)] si chiar si acelea[care au condus la stingere;intiparirile
latente de stingere (nirodha samskaras)];
E: Nirbija-samadhi (the mystic trance without seed) is attained by extinction of all [modifications of the
mind(vrittis)] and even of these[nirodha samskaras: the latent impressions of suppression];
F:Nirbija-samadhi (l'union-sans-semence;la trance mystique sans-objet) est atteint au travers de la
suppression de toutes [les modifications du mental(vrittis)] et par l'élimination de cela aussi [des
impressions latentes de restriction(nirodha samskaras)]; S:Cuando también (este efecto latente) se inhibe,
(se produce) la abstracción total, (que es) la interiorización profunda sin semilla (nirbija-samadhi).
4.2.Cartea II: Partea despre Realizarea Practica (Sadhana Pada)

Book II:Portion on Path of Practical Realization (Sadhana Pada ]
YS 2.1. R: Tapas[practica ascezei;efortul constant de autodisciplinare si purificare sustinut o dorinta
(motivatie) infocata capabila sa arda toate obstacolele;post;tacere;izolare;purificare )
Svadhyaya[auto-observarea, practica constientei de sine; recapitularea;repetarea constienta a mantrelor
sacre;aceasta practica conduce la reamintirea adevaratei noastre identitati] si Ishvara pranidhana
[predarea tuturor fructelor actiunilor noastre catre Dumnezeu; practicarea prezentei divine;deplasarea
centrului din care observam universul dinspre Ego(centrul fals implantat in cursul conditionarii sociale,a
programarii in urma careia ne identificam cu un nume,un corp) catre centrul veritabil,scanteia divina
dinlauntrul oricarei fiinte umane] constituie Yoga Actiunii (Kriya Yoga;Actiunile de Centrare)[ actiunile
pentru a realiza alinierea,centrarea sau starea unificata] ; E: Tapas (ascesis; self-discipline; purificatory
action to reduce both physical and mental impurities), svadhyaya (self examination ,self-reflection , self-
study and meditation on Aum), and Ishvara-pranidhana (complete surrender of the fruits of action to God
(Ishvara); devotion to Isvara; making God the motive of action ) constitute the Yoga of Action (Kriya Yoga
;Actions for Centering)[ practical actions or ways to attain centering, alignment or Yoga (union of
consciousness with the Infinite)]; F: Tapas (l'ascèse, l'austérité, purification;vigoureuse auto-discipline
mentale, morale et physique;pratique reguliere et serieuse;le feu de notre ardeur a pratiquer va bruler tout ce
qui nous encombre), svadhyaya (l'étude de soi par la recapitulation et la répétition consciente des Mantras
sacrées) et Ishvara pranidhana [complète reddition a Dieu ; l'abandon complet au Seigneur
(Ishvara);humilite d’accepter ce qui est] constituent le Le Yoga de l’Action (Kriya-Yoga ;les Actions
pour realiser l'etat Yoga)[ les actions pour realiser l'etat unifiee] ; S: Tapas (ascesis; autodisciplina),
svadhyaya (estudio de sí mismo) e ishvara pranidhana (desprendimiento o devoción al señor)
constituyen el yoga de la acción (kriya yoga) [las acciones para (conseguir) el estado unificado]
YS 2.2. R:Scopul acestor[Actiuni de Centrare (Kriya Yoga)] este sa faca sa apara samadhi (transa mistica;
enstaza) si sa atenuze kleshas [cauzele suferintelor;izvoarele de perturbatii sau fluctuatii mentale(vrittis)] ;
E:The purpose of these[Actions for Centering (Kriya Yoga)] is to bring about samadhi(mystic trance, enstasis) and
to diminish kleshas[the causes of suffering,afflictions,hindrances or the sources of mental fluctuations(vrittis)] ;
F:Le but de ces [Actions pour realiser état unifié ou l'état de yoga (Kriya-Yoga)] est de faire
apparaitre samadhi (la transe mistique;l'extase ou l'union;etat de pure conscience) et d’'atténuer les kleshas
(les causes de souffrance; les causes de malheur);S: El sentido de estas [acciones(kriya-yoga) para
conseguir el estado unificado] es el de provocar samadhi (la interiorización suprema) y disminuir los
kleshas (la causa de las aflicciones;los obstáculos al conocimiento; las manchas).
YS 2.3. R: [Cele cinci]Kleshas (colorari;cauze ale suferintelor;izvoare de perturbatii(vrittis)] sunt:avidya

(orbirea, ignoranta), asmita[identificarea cu falsul ego;senzatia existentei separate ca individualitate(eu),
iluzia separarii dintre parte si intreg),raga(dorinta de a apuca; inlocuirea lui "a fi" cu "a
avea";atractia;atasarea, cautarea surselor de placere) dvesha(repulsia, aversiunea, ura ,evitarea sau frica de
suferinta) si abhinivesha(atasarea de viata;frica de moarte;identificarea vietii cu aceea a corpului
grosier);E: [The five] Kleshas (the five kinds of coloring;the causes of suffering,afflictions,sources of mental
fluctuations(vrittis)] are: avidya (blindness;ignorance), asmita (ego-identification), raga (the desire to
take;attraction,attachment,desire), dvesha (repulsion,aversion, hatred), and abhinivesha (the clinging-to-life instinct;
fear of death).F:Les [cinq] Kleshas (colorations;les causes de souffrance; les causes de malheur;afflictions) sont:
avidya (l'aveuglement;l'ignorance;une conception erronée sur la nature des choses), asmita (l'identification a l'ego;le
sentiment de l'ego, le sens du je), raga (le desir de prendre,de garder; l'attachement), dvesha (l'aversion;le refus
d’accepter) et abhinivesha (la peur de la mort;l’attachement a la vie; la volonté de vivre); S: [Las cinco] kleshas
(las cinco manchas, las causas del dolor;los obstáculos al conocimiento) son: avidya (la ignorancia
esencial), asmita (conciencia de existencia individual , el sentimiento del yo o ego, egoísmo), raga (pasión,
los gustos), dvesha (aversión,los disgustos; rechazo incontrolado) y abhinivesa (el fuerte deseo por la vida,
apego;miedo);.
YS 2.4. R: Avidya (orbirea,ignoranta) este kshetram (campul in care incoltesc;solul in care germineaza;
cauza) celorlalte [ kleshas (cauze ale suferintelor;izvoare de perturbatii-vrittis)],fie ca ele sunt prasupta
(adormite, inactive, latente;nemanifestate), tanu (slabe, atenuate) , vichinna (fluctuante, discontinue) ori
udaranam (active, manifestate, in curs de desfasurare), R: E: Avidya (blindness;not seeing things as they
are;the knowledge mediated by vrittis; ignorance) is kshetram [the field where germinate] the other [
kleshas (causes of suffering; afflictions; sources of vrittis)], whether prasupta( dormant), udaranam
(activated), tanu (weakened, feeble, attenuated) or vichinna (intermitent, discontinuous; intercepted); F:
Avidya (l'aveuglement; la connaissance indirecte des choses derivee des signaux sensoriels-vrittis -des
cinq sens et de la pense;l'ignorance de la realite ) est kshetram (la source;la terre nourricière; champ de
l'accroissement) des autres kleshas (colorations;causes de souffrance; causes de malheur;afflictions;les
sources des perturbations-vrittis)] qu'elles soient à l'état de sommeil (prasupta) , atténuées (tanu),
interrompues (vichinna) ou actives (udaranam). S: Avidya [conocimiento indirecto o falso se transmite
mediante el flujo de fluctuaciones(vrittis) de la vida psicomental -la construccion mental esta basada sobre
il velo di vibraciones ,movimientos(vrittis); la ignorancia esencial] es kshetram (el campo donde
germinan,el campo abonado) para las otras [kleshas (las causas del dolor, los obstáculos al conocimiento,
las cinco manchas; los demás)], estén prasupta (en el estado latente, en reposo,), tanu (atenuadas, reducido
,atenuados), vichinna (interrumpidas , disperso, subyugados) o udaranam (activos ,en plena actividad,
expandido).
YS 2.5. R: Avidya(orbirea,cunoasterea mijlocita de vrittis,ignoranta) este un tip de proces cognitiv

(khyati) [opus celui de cunoastere nemijocita a realitatii (prin vedere directa:vidya;prajna) care ne face
sa consideram efemerul (anitya) drept etern (nitya), impurul (asuchi) drept pur(suchi),dukha(ceea ce
este dureros,neplacut;nefericirea) drept sukha(placut,fericire) si non-Sinele (anatman) drept Atman
(Sinele veritabil)[identificarea realitatii cu oglindirea realitatii pe ecranul mental:realitatea secunda;ceea ce
vedem nu e realitatea ci un model al realitatii creat de semnalelele sau impulsurile generate de organele de
simt centrifuge];E: Avidya(blindness;not seeing things as they are;the knowledge mediated by vrittis;
ignorance) is a way of regarding(khyati)[contrary to direct knowledge: vidya;prajna) the temporary as
eternal, the impure as pure, the suffering as pleasurable, and the not-Self as Self.F: Avidya (l'aveuglement;
la connaissance indirecte des choses derivee des signaux sensoriels-vrittis -des cinq sens et de la
pense;l'ignorance de la realite) est une modalite de voir(khyati)[contraire a la connaissance directe:
vidya;prajna) qui consiste en considérer anitya(l'éphémère;l’impermanent) comme nitya(l'éternel,le
permanent) l'impur(asuchi) comme pur (suchi), dukha(la misère;le mahleur) comme sukha(la joie;le
bonheur) et le non-Soi, comme Soi (Atman). S: Avidya [conocimiento indirecto o falso se transmite
mediante el flujo de fluctuaciones(vrittis) de la vida psicomental-la construccion mental esta basada sobre il
velo di vibraciones ,movimientos(vrittis); la ignorancia esencial] es considerar permanente, puro, agradable
y Atman (Yo,real) lo que es caduco, impuro,doloroso e anatman (no-Yo,irreal) respectivamente.
YS 2.6. R: Asmita(senzatia existentei separate ca individualitate,limitarea intregului la parte) confera

identitate Puterii Cunoscatoare [drig; pura constiinta; vazatorul,spectatorul;Sinele;Purusha] prin
identificarea acesteia cu puterea instrumentala de a vedea [darshana shaktyor ; instrumentul cunoasterii-
mintea grosiera (citta;manomaya kosha) si mintea subtila(buddhi)]; R: E: Asmita(Ego-consciousness;
the sense of ‘I’) ascribes selfhood to the Power of consciousness (Purusha; Seer; Perceiver) by identifying it
with the instrumental power of seeing (body, instruments of perception , the senses,mind,buddhi);
F: Asmita (la sensation que je-suis une individualite; le sentiment que J'existe tout en étant une
individualité séparé de l'entier universe;la manifestation de l'ego) est l'effet de l'identification de "Celui qui
voit" (Purusha ;le spectateur ou de la pure conscience) avec l'instrument avec lequel il voit
(sens,corps,Buddhi;le spectacle). S: Asmita (la conciencia de existencia individual) se entiende como si
fuera la identidad entre la energía del observador y la energía de la observación.
YS 2.7. R: Raga(atractia;atasarea,dependenta,dorinta, cautarea surselor de placere) este acea

[modificareafectiva (kleshas)] care urmeaza sukha (placerii,memoriei experientelor placute);E:
Raga(desire;attachment; attraction) is that [affective reaction or modification (klesha)] which follows
sukha( pleasure, the memory of pleasant experience). F: Raga(l'attachement; l’attirance;le desir de
prendre ) est cette [modification ou reaction affective(klesha)] qui suit sukha (la memoire du plaisir, le
souvenir des expériences agréables); S: Raga (el deseo,la pasión, los gustos) es consecuencia del sukha
(placer).
YS 2.8. R: Dvesha(aversiunea,repulsia;respingerea,refuzul, frica de a suferi) este acea [modificare afectiva

(kleshas)] care urmeaza dukha(ceea ce este dureros,neplacut;nefericirea; evitarea sau frica de sursele care
pot genera durere); Dvesha (repulsion, aversion, hatred; hate;) is that [affective reaction or modification
(klesha)] which follows dukha (suffering ,displeasure; the memory of painful experiences). F: Dvesha
(l'aversion; repulsion; degout,le refus; la peur de souffrir ) est une [modification ou reaction
affective(klesha)] qui suit dukha (la memoire de la douleur, la souffrance; le souvenir des expériences
desagréables;la misère;); S: Dvesha (la aversión; el rechazo) es consecuencia del dukha (del dolor).
YS 2.9. R: Abhinivesha(atasarea de viata;frica de moarte)[este acea sursa de impulsuri -vrittis (kleshas)]

inradacinata in programul autonom ce comanda instinctul de conservare ce se auto-perpetueaza si ii afecteaza chiar
si pe vidushah(eruditi;invatati;pe cei care stiu ca are loc un proces de identificare al Spiritului etern cu efemerul corp
material) ;E: Abhinivesha(clinging to bodily life; fear of death), is an inborn or instinctive flowing , firmly
established and self-perpetuating even for vidushah (the learned; sage, wise person);
F: [L'affliction(klesha) appelée] Abhinivesha (la volonté de vivre; la peur de l'annihilation;l’instinct de
conservation), est enracine fermement en nous et coule selon sa propre nature, meme chez l’erudit (vidushah).
S: El instinto de autopreservación (abhinivesha) fluye por su propia naturaleza incluso en el erudito (vidushah).
YS 2.10. R: Atunci cand acestea [kleshas;cauzele suferintelor;izvoarele de perturbatii(vrittis)] sunt in

starea sukshma[subtila;latenta;potentiala] pot fi sterse prin pratiprasava[regresie;reintoarcerea la
origine;recapitulare; constientizare cauzei;vazand de unde provin]; E: When these(kleshas; afflictions; causes
of suffering) are in the state of sukshma(potential form;latent; subtle state) they should be removed by
pratiprasava[resolving them into their natural cause (prakriti); by seeing where they come from].F:
Quand ces [kleshas ;causes de malheur; causes de souffrance;réacteurs subliminaux ] sont dans la forme
subtile [sukshma] ,on peut les eliminer par pratiprasava [le processus en sens contraire;regression;aller a
contre–courant; par la disparition de la pensée;par lacher prise;cesser de se debaitre ;inverser le processus
habituel par lequel le mental nous entraine dans des raisonnements(vrittis) bases sur le passe et nous couppe
de notre conscience profonde] S: Cuando son sutiles estos [kleshas;manchas] pueden ser reducidos por
involución ;
YS 2.11. R: Perturbatiile sau impulsurile mentale (vrittis) activate de acestea[ kleshas -cauzele
suferintelor] pot fi eliminate prin dhyana (absorptie meditativa); R: E: Mental modifications(vrittis)
activated by kleshas (the afflictions) should be overcome through meditative absorption (dhyana). F:Les
perturbations mentales (vrittis) entraînées par ceux-ci [kleshas; quand les causes de souffrance sont en
plein activité] peuvent être éliminées par la pratique de la méditation; S: Los procesos mentales (vrittis)
(que surgen) de ellos (de los kleshas ,de los obstáculos al conocimiento) pueden ser reducidas a través de la
meditación.
YS 2.12. R: Kleshas[cauzele suferintelor;izvoarele de perturbatii(vrittis)] isi au radacina si sunt izvorul

karmashaya (acumularea sau depozitul de programe karmice;reziduul faptelor trecute) si fructifica in
experiente(fapte) in viata prezenta (vazuta) si viitoare (nevazuta); E: Kleshas (the causes of suffering;
afflictions, the obstacles) are the root and the offspring of karmashaya (the storehouse of habitual behavior
or embedded operating software or programs (karma) ,the reservoir of tendencies or Karmas;the deposit of
latent impressions or imprints left in our subconscious mind by former actions and reactions) and can
bring all kinds of experiences in the present (the seen) and future (the unseen) [lives,births].
F: Kleshas[Les causes de soufrance;les afflictions] ont leur racine dans et sont la cause du karmashaya
[dépositaire des impressions latentes; accumulation de programmes latentes (karma)], ce qui peut être vécu
dans cette vie ou dans une prochaine incarnation; S: Kleshas(las aflicciones,las manchas;los obstáculos al
conocimiento) tiene su propia raíz en y es la principal causa de Karmashaya(El depósito kármico; la
acumulación de karmas;las diferentes acciones acumuladas) y es experimentado en los nacimientos
presentes (vida visible) o en los nacimientos futuros (vida invisible)[es decir, en el momento actual en esta
vida o en otra vida]; .
YS 2.13. R: Atat timp cat exista radacina (sati mūle) [alcatuita din :kleshas, karmashaya-depozitul de
seminte karmice; vedeti: YS 2.12] acestea fructifica determinand jati (felul nasterii;familia;casta, specia),
ayuh(longevitatea,durata vietii) si bhoga [diferitele experiente placue ori neplacute, intamplari sau
conjuncturi de pe parcursul vietii (prezente si viitoare)]; E: As long as the root source exists [kleshas,
karmashaya- the storehouse of karmas;see:YS 2.12 ] it ripens into jati (kind of birth, family,caste, rank,
level), ayuh(longevity, the span of life) and bhoga (experiences resulting in pleasure or pain); F: Tant que
la racine est là(sati mūle) [de ces Kleshas; karmashaya-dépositaire des impressions latentes(samskaras);
accumulation de programmes latentes (karma); voir: YS 2.12] elle doit mûrir et produire trois
conséquences: jati (forme de naissance,de différentes classe), ayuh(longévité, durée de vie) et bhoga
(l'expérience avec ses peines et ses plaisirs); S: Mientras la raíz(sati mūle) desta (kleshas)] exista
[karmashaya; YS 2.12] surge su maduración en jati (nacimiento, familia, tribu, especie, casta. posición,
condición,), ayuh (la duración de la vida;lapso de vida) y bhoga (experiencia).
YS 2.14. R: Acestea[semintele (karmice;samskaras; impresiile latente lasate de actiunile trecute)] dau

nastere la fructe (phala:jati,ayuh,bhoha) colorate de hlada (bucurie,incantare,fericire,placere) sau de
paritapa (suferinta;durere; chin) dupa cum actiunile care le-au creat au fost punya
(juste;pure,virtuoase;merituoase) sau apunya (injuste;impure,vicioase, pacate) ; E: These [seeds
(samskaras; the store of latent impressions of former actions )] bear fruits (phala:jati,ayuh,bhoha) colored
in hlada (pleasure;delight) and paritapa (suffering;pain, anguish) according as their originating cause was
punya(good, meritorious) or apunya (bad,demeritorious) F: Ces [semmences(samskara : impression
,empreinte ou tendance mentale latente, laissée ou provoquée par le karma-les actions , bon ou mauvais,
accumulé soit au cours des existences)] portent des fruits (phala:jati,ayuh,bhoha) colorés de hlada (du
bonheur) ou de paritapa (souffrance; peine) en raison des actions punya (méritoires) ou apunya
(déméritoires). S: Estas [semillas(samskaras; los activadores subliminales; karmashaya;el depósito
kármico; la acumulación de karmas;las diferentes acciones acumuladas)]fructifican (phala:
jati,ayuh,bhoha;los efectos (de las acciones ) en felicidad (hlada) o dolor (paritapa) dependiendo de las
(acciones) punya (positivas ; méritos) o apunya (negativas,deméritos);
YS 2.15. R: Pentru omul care care vede ( care are capacitate de discriminare: viveka) suferinta este
prezenta in fiecare lucru din cauza parinama[fiindca traieste intr-un univers tranzitoriu, in continua curgere
sau transformare;la suprafata agitata de valuri] in zona de tranzitie , de interactie si de competitie intre
contrarii(virodha) unde incoltesc samskaras [semintele karmice] si se manifesta
vrittis[fluctuatiile,valurile,impulsurile] gunas [tendintelor Prakriti] ;E: To the one who sees(who possesses
discrimination:viveka) the suffering is present in each manifestation on account of parinama (the
permanent change in a transitory universe;the anguish of impermanence) situated on the Surface of an
agitated Ocean ,in the zone of transition, interraction and conflicts between the contraries (virodha) where
the germination of karmic seeds (samskaras) takes place and where there are vrittis (fluctuations,waves)
of the gunas (tendencies; fundamental qualities of nature; the propensities)
F:Pour l'homme qui voit (qui a du discernement :viveka) tout est douleur, a cause de la transformation
continue de la Nature (parinama;declin;changement) à la surface de l'océan , un lieu ou nous sommes
soumis au conditionnement du passé (la germination des semences karmiques ou des réacteurs
subliminaux: samskaras) et aux interactions et conflits entre les mouvements (vrittis) de la Nature
(gunas).S: Para el de recta visión (de aquel que tiene discernimiento:viveka), todo es únicamente dolor a
causa de los sufrimientos inherentes al cambio permanente(parinama), la determinación (para conseguir
algo) y los condicionamientos heredados (los impulsos kármicos :samskaras), y a causa de la oposición
creada por la actividad (vrittis) de los elementos constitutivos (las gunas)
YS 2.16. R: Suferinta (duhkha,durerea,nenorocirea) care nu a venit inca (anagatam) poate fi evitata
(heyam; inlaturata) ;E: The suffering (duhkha:pain,misery;) that has not yet arisen(anagatam) can be
avoided(heyam);F: La souffrance(duhkha,douleur;mahleur) à venir(anagatam) peut et doit être
évitée(heyam); S: El sufrimiento (duhkha) que aún no ha llegado(anagatam) puede y debe ser
evitado(heyam);
YS 2.17. R: Samyogah (identificarea; confuzia identitatii) dintre drashtar(cel ce vede) si drishaya(ceea ce

este vazut;spectacolul, filmul de pe ecranul mental) este cauza (hetuh) a ceea ce poate fi evitat (heyam) [a
suferintei,durerii (duhkha)]; E: Samyogah (the identification; the confusion of sameness) of the Seer
(drashtar) and the Seen (drishaya) is the cause (hetuh) of that which is to be avoided(heya).
[suffering,pain (duhkha)]; F: Samyogah (l’identification,confusion d’identite) entre celui qui voit
(drashtar) et ce qui est vu (drishaya) est la cause(hetuh) [de la douleur(duhkha)] qui peut être
évité(heya). S: Samyogah (la unión) entre el observador(drashtar) y lo observado (drishaya) es la
causa(hetuh) de ello (del dolor) que debe ser evitado(heya).
YS 2.18. R: Drishaya(ceea ce este vazut;spectacolul,filmul de pe ecranul mental;Prakriti) are

caracteristicile[celor trei gunas adica] prakasha[luminozitate;claritate;sattva guna], kriya[activitate;
actiune;rajas guna] si de sthiti[inertie,imobilitate; stabilitate, tamas guna] este alcatuit din bhuta(cele
cinci elemente grosiere), indriyas (terminalele cognitive si efectoare) si are drept scop bhoga
(experimentarea, instruirea, bucuria) si apavarga (eliberarea finala,beatitudinea); E: Drishaya(The Seen ;
Prakriti;the manifested universe; the cosmic creation) has the characteristics [of the three modes of material
nature (gunas) ie.] of prakasha (luminosity, illumination, sattva guna ), kriya[activity, raja guna) and
sthiti[ inertia; imobility, stability; tamas guna) and its purpose is for the sake of bhoga(experience,
learning, enjoyment) and apavarga (the liberation of the experiencer; bliss);F: Drishaya(ce qui est vu;le
monde manifesté matériel ) a les caractèristiques[des trois guna] prakasha (lumière,clarté, sensible, sattva
guna), kriya[activité; mutable, rajas guna) ou sthiti[inerte,immobilité; stabilité, tamas guna) et il est
composé de bhuta (éléments) et indriyas (des organes de sens et des actions), et sert à bhoga (jouissance,
perception; utilisation) et à apavarga (l'émancipation;délivrance finale,beatitude); S: El observado
(drishyam) tiene las propiedades de prakasha(luz; sattva guna), kriya[actividad;rajas guna] y sthiti
(inercia, estabilidad; tamas guna) es de la naturaleza de los elementos (bhuta) y de los órganos sensitivos
(indriyas), y tiene como objetivos la experiencia (bhoga) y la liberación (apavarga).
YS 2.19. R: Nivelurile de manifestare ale gunas[tendinte;modalitati de manifestare ale

Naturii(prakriti)merg de la alinga[nemanifestat;starea de pura potentialitate; noumenal;pradhana;cauza
tuturor principiilor (tattva)]la lingamatra (manifestat; fenomenal,budhi-intelectul) si de la
avishesha(nediferentiat) la vishesha [diferentiat, specific,specializat, inghetat in forma;elementele
grosiere(bhuta) si indriyas(terminalele de receptie si de emisie) sunt tamas]; E: The levels of the guna
[constituents of Nature(Prakriti)] extend from the unmanifested [alinga;undifferentiate;the undefinable;
the noumenal ;the very essence of Nature(Prakriti; pradhana)] to manifested (lingamatra;
differentiated;defined) and from avishesha(subtle elements: tanmatras, unspecialised,unparticularized) to
vishesha(gross elements: bhuta and indriyas,specialized, particularized);F: L’activité des Gunas se
manifeste à des niveaux différents allant du stade non manifesté(alinga; sans signe) au manifesté
(lingamatra) et en allant du subtil (avishesha;le non-différencié;tanmatras) vers le grossier (vishesha,
différencié; bhuta et indriyas;); S: La división de los gunas [o cualidades de la materia( Prakriti)] son: alinga
(indisoluble; sin marca) ,lingamatra (disoluble;con “marca”), ,avishesha( lo indiferenciado; lo no específico, lo
universal; los componentes sutiles: los tanmatras;) y vishesha (los elementos groseros :bhuta y indriyas; lo
diferenciado; lo específico);
YS 2.20. R: Drashtar(cel ce vede;vazatorul),care este insasi puterea de a vedea direct desi pur (devine
prizonier al capacitatii sale din cauza )perceperii exclusive a modelarii mentale a realitatii(reprezentarea
realitatii nu e insasi realitatea, ci doar o oglindire a sa ,o oglindire pe ecranul mental-chitta); R: E:
Drashtar(The Seer, which is itself the power of direct seeing, although pure, it usually appears to perceive
the reality seemingly through the mind [the second reality is a reflection or a model of the true reality;
generated images created by the waves-vrittis on the mind-mirror are ot the reality];F: Drashtar(celui qui
voit, le voyant) est uniquement le pouvoir de voir ,mais bien que pur , il semble voir à travers le mental et
ses notions. S: Drashtar(El observador, La vidente) consiste únicamente en visión pura y, pero a pesar de
su pureza, parece conoce a través las nociones del concepto mental.
YS 2.21. R: Motivul de a exista al vazutului(Drishya;a lumii manifestate;a spectacolului, filmului de pe

ecranul mental;Naturii; Prakriti;) este doar in folosul lui (vazatorului; Drastri;Purusha); [vedeti:YS 4.32];
E: In essence the Seen (Drishya i.e., the manifested universe; the phenomenal world; Nature; Prakriti) exists only for
the sake of that [Seer, Drastri or transcendental Self; Purusha].F: La raison d’être de ce qui est vu(Drishya; le
visible le monde manifesté;ce monde physique et éphémère; la Nature;Prakriti) est seulement telle pour cela (d’ être
vu par le voyant :Drastri; le Soi - Purusha); S: Así (teniendo en cuenta lo anterior), la razón de ser de lo visible
(el observado;Drishya; Prakriti) solo existe con motivo de ésta (el vidente;el observador ;Drastri;el
sujeto;Purusha).
YS 2.22. R: Desi pentru cel ce a ajuns la destinatie (vazutul ;drishya;lumea manifestata; matricea; Natura;
Prakriti, dualitatea obiect –subiect) inceteaza sa mai existe(dispare functionarea dualista si se instaleaza cea
holografica) acesta(vazutul ;drishya;lumea manifestata) continua sa existe fiindca reprezinta realitatea
experientata in comun de toti ceilalti [vedeti:YS 4.16]; E: Although for he who has accomplished his purpose
(the Seen ,drishya i.e., the manifested universe; the phenomenal world; Nature; Prakriti) has ceased to exist, it has
nevertheless continues to exist , since it is a common experience (reality) to all others/ F: Bien que pour celui qui a
atteint son but, cela (Drishya; le visible le monde manifesté;ce monde physique et éphémère; la Nature;Prakriti)
disparait, mais continue d’exister pour tous les autres en raison de l’expérience commune
S: Para aquel cuyo propósito se cumple, lo observado(el objeto ;Drishya; Prakriti) se vuelve inexistente,
pero para otros no es destruido porque el conocimiento es común a todos
YS 2.23. R: Asocierea (samyoga) dintre stapanitor(svamin;vazator;Purusha) si stapanit(sva;vazut;

Prakriti) este menita de a face posibila regasirea (constientizarea,intelegerea,trezirea;discriminarea)
propriei sale identitati (svarupa; propriei forme) [de catre Purusha] si manifestarea (upalabdhi) puterilor
inerente ambelor (lui Purusha si Prakriti); E: The association (samyoga) of the Owner (svamin;the Seer,
Purusha) and the owned (sva;the seen;Prakriti) is meant to gain the awareness of its true nature [by the
Purusha] and the unfoldment of powers inherent in both (Purusha and Prakriti); F:L'association(samyoga)
entre le Possesseur (svamin; le voyant;Purusha)et du possédé (sva;ce qui est vu; Prakriti) est destiné à réaliser la
véritable nature du Connaisseur et la manifestation des pouvoirs de ces deux (Purusha et Prakriti); S: La
conexión(samyoga) entre observador y objeto de observación tiene su razón de ser en (el conocimiento de) la
auténtica naturaleza de los poderes de ambos(Purusha , Prakriti);.
YS 2.24. R: Avidya(orbirea; ignoranta; lipsa conştienţei interioare) este cauza acestei identificari [samyoga;
identificarea sau uniunea dintre subiect (Purusha;vazator) si obiect(Prakriti;vazut)]; R: E: Avidya( blindness;
not seeing things as they are; the lack of awareness of his Real nature; the knowledge mediated by vrittis;
ignorance) is the cause of this[association (samyoga) between the Seer (Purusha) and the seen ( Prakriti)].F:
Avidya( ou l'ignorance) est la cause de de ceci [l'association(samyoga) entre le voyant (Purusha) et ce qui est vu (
Prakriti)]. S: Avidya(la ignorancia) es la causa de esta [conexión(samyoga) entre observador(Purusha) y objeto
de observación (Prakriti);
YS 2.25. R: Cand dispare aceasta[avidya(orbirea;ignoranta;lipsa conştienţei interioare) inceteaza aceasta

identificare [samyoga; identificarea sau uniunea dintre subiect (Purusha; vazator) si obiect(Prakriti; vazut)];
atunci (spectacolul; vazutul) inceteaza sa mai existe(hana) si se manifesta kaivalyam (eliberarea; izolarea;
seninatatea) spectatorului (vazatorului) de ceea ce e vazut;
E: When this [avidya(blindness; ignorance; not seeing things as they are; the knowledge mediated by vrittis; lack of
wisdom;confused values;ignorance)] is absent the identification (samyoga; association; conjunction) is also
removed, and the Seer attains liberation (kaivalya).
F: Quand cette[avidya(ignorance;la non-connaissance du reel)] disparaît, disparaît aussi samyoga
(association ; l’identification du spectateur(Purusha) et du spectacle(Prakriti).Alors le spectacle n’a plus
d’existence et ceci est l'état de libération (kaivalya) du spectateur. S: Cuando ésta [avidya] es destruida,
la unión (samyoga) desaparece; tal es el 'abandono', o sea, el aislamiento (kaivalya) de la vidente;
YS 2.26. R: Practica neintrerupta a viveka (constientei discriminative;a separarii;a distinctiei dintre

vazator si vazut) este mijlocul de inlaturare [a avidya(orbirii;ignorantei)si a samyoga(identificarii dintre
vazator si vazut)]; E: The uninterrupted practice of the discriminative awareness (viveka;discrimination between
awareness and what it regards) of the Real is the way to eradicate these [avidya(blindness; ignorance) and
samyoga( the apparent indivisibility of seeing and the seen)]; F: La pratique de façon ininterompue du
discernement (viveka: conscience discriminative,separation) est le moyen de mettre fin à cela [avidya(ignorance;la
non-connaissance du réel) et de l'association(samyoga) entre le voyant (Purusha) et ce qui est vu ( Prakriti)].
S: El firme conocimiento discriminatorio (viveka; la conciencia de lo real, sin fluctuaciones;el firme
discernimiento de la diferencia) es el medio para obtener la eliminación (de la ignorancia esencial: avidya)
YS 2.27. R: Prin aceasta[practica viveka (constientei discriminative;a separarii;a distinctiei dintre vazator si vazut)
este atins in finalul a sapte stadii ultimul nivel al prajna[Iluminarea,cunoasterea suprema fara limite si conditionari;
cunoasterea nemijlocita a realitatii]; E: From this(viveka;the practice of discernment) is reached at the end of
seven stages the ultimate level of prajna (Enlightenment;direct knowledge);F: Par ceci(viveka; la pratique de la
discrimination) est atteint dans le dernier stade des sept étapes (sept types de insight) prajna
(l'Illumination discriminative; la connaissance directe sans limites, connaissance intuitive non conditionée;
connaissance d'au-delà de la connaissance discursive). S: Para ese (viveka; la práctica del discernimiento) se
engendra al final de los siete pasos de conocimiento prajna(Iluminación, el conocimiento supremo);
YS 2.28. R: Prin practicarea ramurilor componente (anga) ale yoga (stiintei si tehnologiei
centrarii,alinierii,unificarii) se elimina ashuddhi (impuritatile, obstacolele) ceea ce conduce la rasarirea
luminii cunoasterii(jnanadiptih) pana apare vivekakhyateh (iluminarea completa; vederea sau conştiinţa
discriminativa;apar procese cognitive holografice care conduc la cunoasterea directa a realitatii); E: The
practice of the component branches (anga) of Yoga, destroys the impurities (ashuddhi ), brings the light of
understanding (jnanadiptih) illuminating the way to discriminative awareness of Reality (vivekakhyateh). F: Par la
pratique des membres (anga) du yoga sont detruites les impuretés(ashuddhi ) permet l'émergence de la lumière de
la connaissance (jnanadiptih), culminant dans l'illumination discriminative(vivekakhyateh). S: A través de la
práctica de las distintas partes(anga) del yoga, produce la destrucción de las impurezas (ashuddhi ) surge
una luz del conocimiento espiritual culmina en la conciencia de la realidad. (vivekakhyateh).
YS 2.29. R: Cele opt(ashta) ramuri (anga) [ale practicii yoga(centrarii;alinierii)] sunt yama(cele cinci
porunci pt.pacificarea cu semenii),niyama(cele cinci porunci pt.pacificarea cu sine insusi),asana(asezarea
corpului fizic in pozitii cheie pt.pacificarea corpului grosier sau material-anamayakosha),pranayama
(controlul suflului si al prana aduce pacificarea respiratiei si a corpului energetic-pranamaya
kosha),pratyahara (detasarea senzoriala de exterior;retragerea simţurilor aduce pacificarea si intoarcerea
simturilor catre interior si actioneaza asupra manomayakosha),dharana (concentrarea atentiei pacifica
vijnanamaya kosha),dhyana(meditatia;concentrarea delocalizata;pacifica anandamaya kosha) si
samadhi[transa mistica;enstaza;identificarea subiect-obiect;starea in care se instaleaza functionarea
holografica (supraconstienta);starea in care se restabileste conexiunea sau alinierea cu atman-sinele
veritabil al omului]; E: The eight (ashta) limbs or branches (anga) [of yoga] are: yama( external discipline; ethical
restraints;), niyama(internal discipline; ethical observances), asana (posture), pranayama (breath and prana
control), pratyahara (withdrawal of the senses) dharana (concentration), dhyana(meditative absorption), and
samadhi(mystic trance;enstasis; ecstasy; integration). F: Les huit (ashta) branches ou membres(anga) [du Yoga ou
pour atteindre le yoga (l'état d’union)] sont: Yama (les restrictions,limitations; les règles de la vie dans la relation
aux autres), Niyama (observances, les règles de la vie dans la relation à soi-même), Asana (la pratique de la posture),
Pranayama (maîtrise de la respiration;allongement du souffle), Pratyahara (retrait des sens; rétraction sensorielle;
l’écoute intérieure), Dharana (la concentration ou la fixité de l’esprit), Dhyana (la méditation, la parfaite absorption
concentrative contemplation ) et Samadhi (la transe mystique, l'extase mystique;la parfaite absorption meditative;
état d’union avec le Dieu personnel ou d'absorption dans l'Absolu;État de supraconscience); S: Los ocho(ashta)
miembros (anga) [del Yoga] son: yama ( prohibiciones; actitudes sociales; las auto-limitaciones), niyama
(obligaciones; preceptos; actitudes personales; reglas fijadas), asana ( posturas; posiciones), pranayama
(control de la respiración, control de la energía fundamental), pratyahara (retracción de los sentidos,
abstracción;), dharana (concentración), dhyana( meditación) y samadhi(completa absorción;interiorización
completa ;énstasis).
YS 2.30. R: Yama(poruncile negative;interdictii;ce sa nu faci- atitudini,practici spirituale pt.pacificarea cu
semenii;regulile de impacare,de iertare si de dezlegare a individului de organismul social)sunt:
ahimsa[ "a nu ucide";a nu rani ori leza in vreun fel";non-violenta in gand,cuvant,gesturi si fapte;a nu rani;a
nu dauna vietii;a respecta viata tuturor fapturilor ("a-himsa" inseamna non- himsa;unde "himsa":"a rani"a
provoca leziuni,injurii;violenta)], satya (adevarul;abtinerea de la minciuna; practicarea adevarului in
gand,cuvant si fapte ), asteya(a nu fura;a nu ravni la bunul altuia;abtinerea de la furt;respecta teritoriul
propriu al celorlalti), brahmacharya [castitatea;practica abtinerea de la risipirea energiei vietii;elimina
senzualitatea(pornografia;sexualitatea; vulgaritatea,obscenitatea,trivialitatea); practica abtinerea de la
sexualitate in ganduri , perceptii,limbaj si fapte;nu transforma alte fiinte in obiecte de satisfacerea a
placerilor;"ce tie nu-ti place altuia nu-i face";celibat;moderatie in dorinte,practica abtinerea de la risipirea
energiei vietii; controlul energiei sexuale;dedicarea vietii in realizarea menirii omului:realizarea adevaratei
sale identitati de manifestare a Constiintei universului-Brahman] si aparigraha[abtinerea de la dorinta de a
poseda, de a acumula; vizeaza detasarea de posesiuni a atentiei;eliminarea lacomiei,avaritiei; suntem
posedati de ceea ce posedam; "unde ti-e comoara acolo iti e si inima"(atentia); nu transforma creatiile
divine(plante,animale,oameni, pamanturi fiintele din univers) in obiecte si marfuri care sa fie posedate;nu
trai in iluzia ca "a avea" poate sa se substituie menirii omului care este de "a fi"]; E: The five Yamas (the
commandments; the restraints; the principles of respect for others ;external disciplines;) are: ahimsa (nonviolence;
not harming; non injury), satya (truthfulness), asteya(non-stealing; abstaining from stealing; honesty),
brahmacharya (chastity; celibacy, abstention from incontinence;abstention from sexual engagements; moderation),
and aparigraha (nonpossessiveness ;not being acquisitive;non covetousness; greedlessness abstaining from
covetousness).F: Les cinq yamas (restrictions;limitations) sont: ahimsa (la non violence; non-nuisance), satya (la
vérité; véracité), asteya (l'abstention de vol; ne pas voler), brahmacharya (chasteté ;continence), et aparigraha
(l'abstinence d'avarice; désintéressement) ; S: Las cinco yamas (abstenciones, refrenamientos ;prohibiciones;
auto-limitaciones;actitud social) son: ahimsa (no violencia, no causar daño) , satya (la veracidad:consiste en hacer
coincidir la palabra y el pensamiento con los actos; no mentir,abstención de falsedad), asteya(la honestidad; no
robar), brahmacharya (control de la energía sexual, abstinencia; la abstinencia sexual; ser moderado en los placeres
sensuales; conducta brahmánica’, aunque en la práctica significaba celibato y estudio de los vedas;) y aparigraha (la
no-posesividad; poseer lo justo y necesario; no ser avaro; no apegarse).
YS 2.31. R: Acestea [yama (poruncile,practicile,atitudinile pt. pacificarea cu semenii)] reprezinta Maha

vratta (Marele Legamant) reguli universale [sarva bhauma(reguli respectate in fiecare taram si in fiecare
stadiu de existenta)]fiindca nu depind de:jati(felul nasterii;forma de existenta,casta,familie), desha(loc,
regiune, localitate,tara), kala(timp,epoca) si de samaya(conditii de moment; imprejurari; circumstante);
E: These [yama (the five vows ;the commandments)] constitute the Great Vow (Mahavrattam) and are universals
rules extending to all spheres and stages (sarva bhauma) because are not conditioned by jati(birth; race;class; rank;
social), desha(place; geographic considerations), kala(time, era) or samaya (circumstance; occasion).
F: Elles [yama(les restrictions) constituent le Grand Voeu (Mahavrattam) et sont valables partout, car elles ne
dependent de jati(de la naissance; race;classe;forme d’existence ), desha(lieu,endroit,pays), kala(temps,epoque) et
samaya (des circonstances;conditions). S: Éstos (los yamas;prohibiciones; la actitud social constituye) el deber
fundamental, representan el Gran Voto (Mahavrattam) (el cual) debe extenderse con respecto a todos los posibles
casos, independientemente de jati(especie, situación social), desha( lugar), kala (tiempo, momento) y samaya
(circunstancias).
YS 2.32. R: [Niyama(cele cinci porunci pozitive,permisiuni;ce sa faci-atitudini,practici spirituale

pt.pacificarea cu sine insusi)]sunt: saucha(curatenia;purificarea;eliminarea impuritatilor; sa fi limpede,clar
sau curat in ganduri,vorbe,fapte si corp),samtosha(impacarea; multumirea; acceptarea;fii impacat cu ceea
ce esti fara sa cauti in afara mai mult sau un alt lucru; accepta-te asa cum esti, nu fi alcineva,altceva si fi
multumit de darul primit;impacarea elimina frustarea,invidia, regretele si cautarea ratacirea sterila in afara
a tezaurului din noi insine; multumirea ne elibereaza de dorinte,de cautarea de placeri si faciliteaza
ancorarea in prezent,acum si aici,a trairii de zi cu zi; nu imita pe nimeni;bucura-te,sarbatoreste,celebreaza),
tapas[asceza;disciplineaza-ti pornirile,dorintele; reinstaureaza adevarata ierarhie de comanda eliminand
dictatura simturilor,tiparelor comportamentale si a dependentelor prin abtineri de la hrana (post),
vorba(mouna-practica tacerii), de l;a ganduri(antar mouna-tacere interioara), de la miscare (pastrarea
imobilitatii corpului); implica-te total in ceea ce faci-cognitiv, imaginativ, afectiv, decizional sau volitiv;
practica neclintirea sau hotararea nestramutata) , svadhyaya[studiul de sine;auto-studiere;centrarea atentiei
pe interior de la grosier (corp fizic) la subtil(prana);cultiva starea de martor atent,impartial;practica
constienta,auto-observarea si recapitularea (obsevarea retro-activa; reamintire de sine sincronica si diacronica);fii
prezent in ceea ce faci,constientizeaza respiratia(vipassana) sau repetarea mantrelor(japa) si vei realiza inversarea si
stabilizarea curgerii atentiei] si ishvarapranidhana[daruire sau predare catre Divinitate a tuturor fructelor(succese,
esecuri) faptelor noastre;abtinere de la dorinta de a ne atribui false merite sau invinuiri; practicarea prezentei divine:
deplasarea centrului subiectiv pana la fuziunea cu centrul real;]; E: Niyama(the observances) are saucha(external and
internal purification, purity; cleanliness or the keeping of our bodies and our surroundings clean and neat),
samtosha(contentment; serenity), tapah (austerity; ascetic disciplines; fervent aspiration), svadhyaya (self-study)
and Ishvarapranidhana (self-surrender; surrender to the divine;orientation toward the ideal of pure awareness).
F: Les Niyamas (les observances )sont saucha( la pureté), samtosha(le contentement), tapah ( l'austérité, discipline
mentale et physique), svadhyaya (l'étude de soi-même l'étude des écritures sacrees et la récitation des Mantras) et
Ishvarapranidhana (l'abandon complet en Isvara;la dévotion à Ishvara); S: Las Niyamas (las reglas fijas;
preceptos; las obligaciones) son: saucha( pureza ), samtosha( el contentamiento), tapah (la austeridad, ascesis),
svadhyaya (el auto conocimiento) y Ishvarapranidhana (devoción al Señor);
YS 2.33. R: Atunci cand [atitudinile corecte indicate in yama,niyama (poruncile pt.pacificarea cu semenii si cu sine
insusi)] sunt perturbate de catre vitarka(de gandurile, tiparele cognitive si reactionale distructive) trebuie sa
practicam bhavanam [sa meditam;sa generam impulsurile dorite asezand constant atentia (afectiva, cognitiva,
imaginativa-vizualizarea)]asupra pratipaksha (gandurilor,starilor,atitudinilor contrare;topim impulsul de ura, de furie
umplandu-ne de mila sau de iubire pt. fiinta din fata noastra in care ne vedem propriul copil sau pe noi insine;ura si
iubirea sunt doua polarizari complementare ale aceluiasi proces]; R: E: When these [correct attitudes of the mind
yama,niyama] are disturbed by vitarka(destructive attitudes; unwholesome thoughts; improper thoughts) one should
counteract them by bhavanam (constant pondering; cultivate thoughts) of the opposite kind(wholesome ones as a
remedy); F: Quand ces [attitudes correctes :yama;niyama] sont pertubées par des pensées perverses(vitarka), il
faut cultiver leur contraire. S: Cuando la mente es perturbada por las pasiones(vitarka), contrarias (a las
actitudes yama,niyama) uno debe practicar reflexionando acerca de los opuestos.
YS 2.34. R: Aceste vitarka [gandurile(tipare cognitive si reactionale) vicioase] precum himsa (violenta;dorinta de a
leza) si celelalte (minciuna, furtul,trivialitatea-transformarea semenilor in obiecte de satisfacere a placerilor, dorinta
iluzorie de a poseda) infaptuite de noi insine(krita), provocate(sugerate sau poruncite altora) (karita) ori aprobate
(incuvintate;autorizate) (anumodita) sunt cauzate (purvaka) de lobha (lăcomie; nerabdare,intoleranta),de
krodha[furie;ura; aversiune; "luat de val";"manat de imprejurari"; vulnerabilitatea la controlul exercitat de
circumstante care se manifesta ca:nerabdare,impulsivitate;lacomie, aviditate;scopul practicii yoga este
autocontrolul,eliberarea de sub controlul mediului,eliminarea vulnerabilitatii la controlul exercitat din afara,adica
dezafectarea butoanelor de comanda aflate la indemana celor care ne-au conditionat sau programat) side
moha(eroare,ratacire,gresala; iluzie; confuzie;pierderea vederii);fie ca ele sunt slabe(mridu),mijlocii(madhya) ori
puternice(adhimatra) ele au drept fruct (phala) o nesfarsita (ananta) (stare de prizonierat in acest "cerc vicios") al
suferintei (duhkha) si al orbirii(ajnana;confuziei;ignorantei);astfel ca remediul(ceea ce impiedica aceasta) este
bhavanam(indreptarea atentiei;meditatia) asupra gandurilor contrare(pratipaksha); E: As improper
thoughts,emotions and actions(vitarka) such as those of violence (himsa) and the others(contrary to those listed in
yama and niyama),whether committed (krita), instigated (karita) or approved (anumodita); whether caused
(purvaka) by lobha (greed, impatience, intolerance, jealousy), krodha (anger; aversion; hatred) and moha (delusion;
halucination), whether present in mild (mridu), medium (madhya) or intense (adhimatra), results in endless
(ananta) suffering (duhkha) and ignorance(ajnana);so there is necessity of bhavanam (pondering over;meditation;
the cultivation of) the opposites(pratipaksha); F: Ces pensées perverses (vitarka), comme la violence (himsa)
et les autres actions qu'on accomplis (krita), causées (karita) ou approuvées(anumodita) sont causees (purvaka)
par lobha (avidité; intolerance; impatience), par krodha (colère, aversion,répulsion,haine, malice,le
ressentiment,la vengeance) ou moha (illusion,égarement, erreur; stupéfaction; hallucination, folie )qu’elles sont
faibles(mridu), moyennes(madhya) ou fortes (adhimatra)- elles engendrent une souffrance(duhkha) et une
ignorance(ajnana) qui n’ont pas de fin (ananta); empêche cela par bhavanam (cultivation;méditation) sur
leurs contraires(pratipaksha); S: Los pensamientos malos [vitarka; las inclinaciones; las ideas contrarias
(a las actitudes yama y niyama)] tales como el ocasionar daño(himsa) y similares, krita (directas), karita
(indirectas; a través de otros), o anumodita (aprobados ,consentidas) son causados(purvaka) por lobha
(avidez,codicia), krodha (la ira) y moha (la confusión;la inconsciencia) o y de carácter mridu(leves,suave),
madhya (medio) o adhimatra(intenso), conducen a duhkha (dolor;infelicidad) y a ajnana (la ignorancia) sin
fin. Por esto (se debe practicar) bhavana (la reflexión; pensar; el cultivo) sobre pratipaksha( su opuesto; a
estos pensamientos;sus opuestos).
YS 2.35. R: Prin inradacinare in ahimsa[non-violenta in gand,cuvant,gesturi si fapte;"a nu ucide";a nu rani

ori leza in vreun fel"] se ajunge la (darul) incetarii vaira[dusmaniei;ostilitatii,animozitatii;urii,discordiei] in
vecinatatea sa[vedeti:YS 1.33;YS 3.24(YS 3.23 in alte editii ale Yoga Sutra); E: On being firmly established
in ahimsa (non-violence) there is abandonment(tyaga) of vaira (hostility; enmity; hatred) in (his) presence F: Par
un enracinement ferme dans la non-violence (ahimsa) tous les êtres qui sont sannidhau(dans son proximite;en
présence de celui qui est fermement établi en non-nuisance) abandonneront vaira (l’hostilité;l’animosité); S:
Estando firmemente establecido en ahimsa (la no violencia), hay abandono de la hostilidad en su cercanía
[el poder divino- siddhi para (provocar) la cesación de la violencia en su proximidad];
YS 2.36. R: Prin inradacinare in satya (abtinerea de la minciuna;practicarea adevarului in gand,cuvant si

fapte)conduce la (darul) implinirii faptelor( fie ele ganduri,vorbe,intentii,actiuni ale corpului);
E: On being firmly established in satya (truthfulness) events confirm his words [the effectiveness of his
words and acts is immediately to be seen ].F: Par un enracinement ferme dans la véracité (satya), les actes
et les mots (du yogi ) acquièrent le pouvoir de fructifier. S: Siendo firmemente establecido en la
verdad(satya), las acciones resultan en frutos, dependiendo enteramente de ella.
YS 2.37. R: Prin inradacinare in asteya(a nu fura;a nu ravni la bunul altuia) orice comoara ii este la
indemana [i se incredinteaza orice tezaur;se obtine(darul) accesului la orice comoara]; E: On being firmly
established in asteya (non-stealing;honesty ) all [kinds of] treasures present themselves(before Yogi)
F: Par un enracinement ferme dans l'état de ne pas voler (asteya), tous les tresors se présentent (au yogi). [ Quand
le désir de prendre disparaît, les joyaux apparaissent]; S: Siendo firmemente establecido en asteya (el no robar
la honestidad), todas las gemas se presentan.
YS 2.38. R: Prin inradacinare in brahmacharya [in starea nediferentiata din copilarie(castitatea naturala)]
se dobandeste virya[vigoarea,vitalitate;viata;energie,forta,tinerete permanenta;imortalitate; cel care a unit
in fiinta sa polul individual(cerebral) cu cel social(sexual) detine cunoasterea si forta speciei;creste raza de
actiune a puterii de a influenta semenii (parfumul sfintilor;aura;raza de actiune se extinde de la familie,sat,
tara,la specie si univers);devine regina roiului;seful organismului colectiv uman]; E: On being firmly
established in brahmacharya (sexual continence) is acquired virya (vigour, vitality); F: Par un enracinement ferme
dans l'état de chasteté (brahmacharya) est acquise virya (une grande vitalité); S: Siendo firmemente
establecido en brahmacharya (la abstinencia sexual) se obtiene virya (poder; energía).
YS 2.39. R: Prin fixare stabila in aparigraha(eliminarea dorintei de a poseda;neidentificare cu ceea ce apuci

senzorial,mental ori fizic) [este descoperita] menirea vietii(janman kathamta; cum, de ce şi de unde vine naşterea
trecută, prezentă şi viitoare) [si este realizata] sambodha [trezirea;Iluminarea]; E: On being firmly settled in
aparigraha (non-possessiveness;freedom from wanting) [is discovered] the real purpose of
existence(janman kathamta; how, why and wherefore of one's birth comes) and is realized sambodha
(awakening;Enlightenment, highest wisdom); F: En atteignant la perfection dans aparigraha (l'état de
désintéressement face a la possesion; absence d’avidité) on connaît la signification de la vie ( janman
kathamta; le pourquoi de ses naissances passées et futures) et est réalisée sambodha [l'etat éveillé;
Illumination; connaissance parfaite]; S: Permaneciendo estable en aparigraha( la no-posesividad), permite
acceder al porqué de la existencia(janman kathamta;el conocimiento del cómo y de dónde proviene el nacimiento)
y a la Iluminación mística (sambodha;supremo conocimiento de la Realidad) .
YS 2.40. R: Prin practica saucha[curateniei;purificarii;eliminarii impuritatilor din corp,minte si din celelalte

invelisuri (grosiere si subtile)] se realizeaza jugupsa(detasarea,distantarea;deconectarea) fata de propriul
corp(svanga) a altor corpuri (paraih) prin [manifestarea]asamsarga(puterea divina(siddhi) care confera starea de
invulnerabilitate la agenti contaminanti fizici,chimici ori biologici;respingerea contactului fizic(praf,noroi); incetarea
contactului fizic;slabirea atasarii];E: Through saucha (purity) [is realized] jugupsa (distance; detachment;
withdrawal) from his own body(svanga) of others (paraih) due to [the manifestation of ] asamsarga (invulnerability
to contamination;cessation-of physical contact; freedom from contact ;disinclination to come in physical contact;
repulsion of contaminants); F: Par la pratique de la purification (saucha), est realisée jugupsa (une
distance;détachement, déconnexion) de son propre corps (svanga) envers d'autres corps (paraih) par la
manifestation de asamsarga [le pouvoir divine(siddhi) d’invulnerabilité face aux contaminants physiques,
chimiques et bactériologiques;une répulsion du contact physique]; S: A través la prática de la saucha (pureza
do corpo, da mente e do espírito) procura la jugupsa(desconexión;distanciamiento) entre del propio cuerpo(svanga)
con los otros cuerpos (paraih) par asamsarga [el poder divino(siddhi) de la invulnerabilidad ante los
contaminantes; desaparece y cesa el contacto físico con los contaminantes físicos,químicos y biológicos; no hay
contacto con los otros cuerpos: con el agua, barro o espinas etc.)
YS 2.41. R: Purificarea (shuddhi) la nivelul sattva guna[referire la buddhi (intelectul;"marea sala luminoasa a
constiintei";mahat;vijnanamaya kosha)] se realizeaza saumanasya (inseninarea, limpezirea clarificarea sau
calmarea mintii;starea de relaxarea; atitudine constanta de buna dispozitie), ekagrya( stabilizarea focalizarii si a
coerentei mentale;concentrarea intr-un punct), indriya-jaya(stapanirea terminalelor senzoriale si efectoare; control al
simţurilor si al actiunilor) precum si capacitatea(yogyatvani) pt.atma-darshana[de a vedea constiinta
profunda(Sinele;atman); Atman, Sinele individual, este identic cu Brahman, Sinele universal printr-un proces de
proiectie holografica]; E: Purity (shuddhi) at the level of sattva guna [a reference to the plane of intellect
buddhi;mahat;vijnanamaya kosha] also brings about saumanasya [serenity; clarity, gladness;cheerfull-
mindedness],ekagrya(power of single-point concentration), indriya-jaya (mastery over senses and acts; control of
the senses) and capacity(yogyatvani) for atma-darshana (the vision of Self; perceive the soul;self-awareness; direct
perception of Self(Atman); Atman (the individual Self), is identical to the Universal Self and Ultimate
Reality(Brahman) due to a process of holographic projection];F: La purification (shuddhi) du sattva guna[de la
pensée;une référence à l’intellect :Buddhi or Mahat, ou le «grand principe»;vijnanamaya kosha] apporte
saumanasya (sérénité, calme, clarté d'esprit, la joie et la bonne humeur;les sentiments agréables), ekagrya( la
concentration;l'état de convergence), indriya-jaya(la subjuguation des sens;la victoire sur les sens) et
l'habilite(yogyatvani) pour atma-darshana (atma-darshan: la vision de son propre Soi Atman; L'Atman, le Soi
individuel, est identique au Brahman, le Soi universel par un processus de projection holograpique; l'auto-
réalisation). S: La práctica de la pureza(shuddhi) del sattva guna [principio mental, luminosidad mental, el aspecto
más puro de la mente: buddhi;mahat;vijnanamaya kosha] produce saumanasya [claridad,la limpieza;alegría,
jovialidad, satisfacción mental; sau (forma reforzada) deriva de su (bueno, bien) + manasya (tener en mente, pensar)
deriva de -man (pensar, hacer conjeturas)], ekagrya (fijar un único objetivo, la concentración; atención), indriya-
jaya (el control de los sentidos) y capacidad (yogyatvani) para atma-darshana (la visión del propio ser;la
autoobservación).
YS 2.42. R: [Prin inradacinare in] samtosha(multumire;impacare;acceptarii de sine) se realizeaza sukha(fericirea)

anuttamah(care este nedepasita;nemarginita;netulburata); E: Through contentment (samtosha) is gained
anuttamah (unsurpassed;unexcelled;supreme) sukha(happiness; joy;pleasure)
F: Par la pratique du samtosha (contentement;satisfaction de ce qui est;sérénité; en paix avec nous-mêmes; le
contentement apporte le bonheur, même dans la pauvreté;l’absence de désir ardent pour les choses de ce monde) on
connait anuttamah(le plus haut degré ;insurpassé;incomparable; transcendante;suprême) de sukha(plaisir,détente,
relaxation, l'aisance ,confort;bonheur;félicité;joie);S: De la práctica del contentamiento (samtosha) surge sukha (la
felicidad) anuttamah (suprema; insuperable;sin excesos) ;
YS 2.43. R: Prin practica tapas (asceza;actiuni de purificare;disciplinarea pornirilor,dorintelor) se distrug

impuritatile (ashuddi ksayat) si se realizeaza puteri occulte (siddhis) la nivelul corpului (kaya) si al terminalelor
(indriya)[cele 11 organe de cunoastere si de actiune];[referire la denumirea utilizata in buddhism: indriya-bala
(puterea divina , perfectiunea sau forta oculta simturilor); vedeti: YS 3.16-54 ; YS 4.1]
E: Through tapas (asceticism; purificatory actions; ascetic disciplines;austerities; intense discipline ) the
impurities are destroyed (ashuddi kshaya) and are gained the occult powers (siddhis) of the body (kaya)
and of the indriya (eleven organs for knowledge and action; sense organs);[see also: YS 4.1] F: Par la
pratique tapas (l'austérité) les impuretés sont detruites (ashuddi ksayat) et sont acquis les pouvoirs
occultes(siddhis) du corps(kaya) et des indriya (les organes de connaissance et d’action)[11 indriya:jnana
indriya (5 organes des sens ou organes de connaissance), karma indriya (5 organes d’action ) et manas
(le mental]; S: Practicando tapas(austeridad;autodisciplina;ascesis) destruye las impurezas(ashuddi ksayat) y
surgen las capacidades paranormales(siddhis) del cuerpo(kaya) y de los indriyas(el agregado o conjunto de
indriyas, o sea de los cinco poderes sensitivos o de percepción, y de los cinco de acción.);[ indriya-bala:En el
budismo se denomina así la fuerza o perfección de los sentidos];
YS 2.44. R:Prin [practica]Svadhyaya[auto-observarii; studiul de sine;ascultarea;centrarea atentiei pe interior de la

grosier (corp fizic) la subtil(prana);cultivarea starii de martor impartial;practicarea vegherii sau a constientei,auto-
observarea si recapitularea (obsevarea retro-activa; reamintire de sine sincronica si diacronica)] conduce la
samprayoga (contactul nemijlocit ;uniunea perfecta) cu ishtadevata[idealul divin;divinitatea aleasa;izvorul;idealul
propus fie el fiinta divina(Iisus),un siddhis ori o stare indicata in yama si niyama];
E: Through[the practice of] Svadhyaya [ self-study ]comes samprayoga (a direct contact ; communion) with
ishtadevata (the divine ideal; the chosen deity); F: Par la pratique du Svadhyaya (l'étude de soi, écoute et
connaissance de soi; intériorisation;la répétition des mantras) est établie samprayoga (un contact direct;l’état de
communion parfaite) avec ishtadevata (l'idéal choisi par l'aspirant au cours de son ascèse;la divinité désirée;
l’intériorisation permet d’appréhender le subtil,la dimension divine); S: Del Svadhyaya (estudio de sí mismo;
interiorización; autoinvestigación) surge samprayoga (el contacto directo; la unión completa e intensiva) con
ishtadevata (la deidad de su devoción;la divinidad deseada);
YS 2.45. R: Prin [inradacinare in] ishvarapranidhana[daruire sau predare catre Divinitate a tuturor fructelor
(succese,esecuri) faptelor noastre] se realizeaza desavarsirea(siddhi) in samadhi (transa mistica; extaz);
E: Through ishvara pranidhana[total surrender to God; the ideal of pure awareness]one can realize the
perfection(siddhi) in samadhi(mystic trance; superconscious state; ecstasy;enstasis integration);
F: Par Ishvara pranidhana (l'abandon complet en Isvara ;la dévotion à Dieu) est atteint la perfection(siddhi) dans
Samadhi(la transe mystique;l'état de superconscience, extase;enstasis, integration;l'union);
S: De la Ishvara pranidhana (completa resignación al Señor) proviene la perfección (siddhi) en samadhi (del
sánscrito sam o samyak: "completo" y "dhi "absorción";la unidad con Brahman en un trance
místico;éxtasis,énstasis,«ensimismamiento» por el cual el sujeto se identifica con lo real absoluto; la interiorización
suprema);
YS 2.46. R: Asana(pozitia corporala;postura;asezarea corpului intr-o pozitie cheie) consta intr-o stationare
sthira(imobila,neclintita) si sukha(placuta;relaxata); E: Asana(posture) [should be] sthira(steady;stable;
imobile;motionless;alertness)and sukha(pleasant ,comfortable; pleasant, relaxed).F: Asana(la posture) doit être
sthira(stable;sans mouvement) et sukha(agréable;qui fait plaisir,relaxée ,confortable). S: Asana(la postura) debe ser
sthira (firme; inmóvil;estable) y sukha (cómodo;confortable;agradable;un estado de relajación); La asana debe tener
una doble cualidad: estable(ser estable en su cuerpo y en su mente:la atención) y la relajación;
YS 2.47. R: [Perfectiunea in asana(pozitia corporala;postura;asezarea corpului intr-o pozitie cheie) se realizeaza]

prin prayatna-shaitilya(relaxarea efortului;diminuarea incordarii;cand efortul de a o realiza devine fara efort) si prin
ananta-samapatti[fixarea atentiei pe un stimul infinit(constant;repetitiv)]; E: [Perfection in an asana(posture;right
poise) is to be gained] by prayatna-shaitilya (the relaxation of tension;steady and temperate effort, the effort to
perform it becomes effortless; all effort relaxes) and by ananta-samapatti [meditation on the "Endless"; setting the
heart(affective attention) upon the everlasting ; coalescence on the infinite being within;revealing that the body and
the infinite universe are indivisible; the coinciding (of consciousness) with the infinite].F: [La perfection dans
asana(posture) est realisee ] par prayatna-shaitilya (la relaxation de l'effort; cessation des efforts exaltés;la
relaxation des tensions) et par ananta-samapatti (la méditation sur l'infini; réflexion ou la méditation sur l'infini;une
coïncidence avec l'illimité). S: [La perfección de la postura (asana) se obtiene] mediante prayatna-shaitilya (la
relajación del esfuerzo extremo; cesación de los esfuerzos excesivos) y a través ananta-samapatti (de la
identificación enstática con el infinito ;la reflexión o de la meditación sobre la serpiente infinito ananda )
YS 2.48. R: Din aceasta [practicarea asezarii in pozitia cheie(asana)] apare anabhighatah(imunitatea,

invulnerabilitatea;izolarea,incetarea reactiilor;lipsa impactului) perechilor de contrarii(dvandva);
E: From that one[the sitting practice in a key posture(asana)] arises anabhighatah(immunity;invulnerability
insulation) to dvandva[pairs of opposites ;dualities (ie. pairs of opposites such as hot/cold, pleasure/pain, etc.)].
F: Grace à cela [la pratique d'entrer dans une position clef (asana)] se manifeste anabhighatah(immunité,
invulnérabilité; isolation sensorielle] aux dvandva[couples de contraires : chaud-froid, sec-humide, agréable-
désagréable]; S: En ese caso [en la postura(asana) correctamente adoptada] aparece anabhighatah (inmunidad;
invulnerabilidad) contra los dvandva( los pares de opuestos como el calor y el frío, placer y dolor);
YS 2.49. R: Aceasta fiind realizata [o pozitie asezata (asana) neclintita si relaxata] urmeaza pranayama (asezarea
stabila a respiratiei;pacificarea, imobilizarea sau controlul respiratiei) care incepe cu observarea miscarilor (gati) de
inspiratie (shvasa),de expiratie(prashvasayoh) si de suspendare (vicchedah) a suflului[ si sfarseste cu suspendarea
respiratiei, cu revenirea la respiratia embrionara, in care se realizeaza izolarea si inchiderea circuitului energetic, dupa
ce este experimentata starea de absorbtie concentrativa in spatiul intermediar(dintre inspiratie si expiratie)] . E: This
being accomplished [a motionless and relaxed sitting posture (asana)], [follows] pranayama (the stable settlement
of breath;pacifying, immobilization or breath restraint;translated as breath discipline, regulation or control) which
begins with the observation of the flow (gati) of inspiration(shvasa) , expiration (prashvasayoh) and its cessation
(vicchedah)[and ends with the suspension or a standstill of the flow of inhalation and exhalation after you experience
a state of concentrative absorption in the intermediate space (between two breaths)]; F: Ceci etant accompli [une
posture (asana) stable et relaxée ],est suivi par pranayama (la pacification de la respiration;la maîtrise de la
respiration) qui commence par une observation du cours [du souffle] (gati) de l'inspiration (shvasa), de l'expiration
(prashvasayoh) et rétention de la respiration (vicchedah)[ et est finalisé avec l'arrêt de la respiration après
l’absorption dans l'espace intermédiaire(entre l’inspir et expir) - la phase de la suspension de la respiration]; S: A
esto[habiendo sido efectuada asana], pranayama (pacificación de la respiración) es la observacion de los
movimientos respiratorios de inhalación(shvasa) ,de exhalación(prashvasayoh) y de interrupción o cesación
(vicchedah)[ para obtener la interrupción de la actividad de la respiración par absorbcion mental en espacio neutral
de la cesación de la respiración, si la atención es suficientemente intensa para ligar la mente a el objeto de la
respiración];
YS 2.50. R: [Pranayama(atentia indreptata asupra suflului) reveleaza ca] vrittis(miscarile;impulsurile;valurile;

undele respiratorii), sunt bahya (spre exterior;centifuge; expiratia), abhyantra (spre interior; centripete;
inspiratia) si stambha (de suspendare), in ce priveste desha(localizarea suflului),kala(durata; amplitudinea
in timp) si samkhya(ritmul, frecventa impulsurilor respiratorii), si genereaza (paridrishtah) alungirea
(dirgha) si trecerea suflului in starea subtila (sukshmah;starea interiorizata, nemanifestata, embrionara a
suflului); E: [Pranayama(the breath awareness) reveals that] vrittis (movements of the breath waves,patterns,life-
currents), are bahya (external;outward;exhalation), abhyantara (inward; internal; inhalation) and stambha (in
suppression; in suspension;cessation, the phase of standstill), in respect to desha (localization in space;place;
position; area of focus), kala(amplitude; length of time;duration) and samkhya(rhythm;frequency),and it is realized
(paridrishtah) a breath that is dirgha (long; prolonged) and sukshmah(subtle;in potential form; latent;
unmanifest;the embrionary state of breath) ;F: [Pranayama(en portant l’attention sur le souffle) on peut decouvrir]
les vrittis (les mouvements de la respiration), sont bahya (externe; l’expir), abhyantara(interne; l’inspir) et
stambha (suspendu), en ce qui concerne desha(l’endroit ou se place la respiration), kala( amplitude), et samkhya
(rythme)et on obtient(paridrishtah) un souffle dirgha (allonge) et sukshmah(subtil); S: [Pranayama (habiendo la
respiracion como centro de su atención) ver] los vrittis( los movimientos respiratorios), que son bahya(externa,
exhalación), abhyantara(interna, inhalación) y stambha (suprimida; en suspensión,cesación del movimiento ), y
desha(la localización;espacio), kala(la duración de los vrittis;instante en el tiempo; la secuencia; sucesión del
cambio y del flujo) y samkhya(ritmo de la respiración; número de respiraciones), y observa (paridrishtah) como
la respiracion se hace dirgha (largo; prolongada; lenta) y sukshmah(sutiles);
YS 2.51. R: A patra stare(chaturtha;turiya) [a pacificarii corpului energetic folosind constientizarea

circulatiei suflului (pranayama)] se afla dincolo(akshepi) de domeniul(vishaya) intern-extern(transcede
dualitatea inspiratia -expiratie); E: The fourth level (chaturtha;turiya) [of pacification of the energy body
using breath awareness (pranayama)] transcends(akshepi) the domain(vishaya) of external (exhalation)
and internal( inhalation); F: Le quatrième état (chaturtha;turiya)[de la pacification consciente de la
respiration (pranayama)] dépasse(akshepi) le plan ou l’on distingue l'intérieur (inspiration) et l'extérieur
(expiration); S: El cuarto nivel(chaturtha;turiya) [de la pacificación de la respiración (pranayama)] es
aquel que trasciende (akshepi) el ámbito(vishaya) de la externa y la interna .
YS 2.52. R: Prin aceasta[pacificare a corpului energetic folosind constientizarea circulatiei suflului (pranayama)]
dispare (kshiyate;se dizolva;piere) vălul (avaranam; voalul care ecraneaza;barajul care acopera,impiedica) Lumina
(prakasha;Lumina permanenta necreata; perceptia nemijlocita);[Iisus:"rostul Luminii nu e sa stea acoperita"]
E: From that[pacification of the energy body using breath awareness (pranayama)] is destroyed
(kshiyate; is dissolved ) the veil (avaranam;the covering;the dam;the screen that obstructs the free
flowing) of the prakasha(eternal light;enlightenment,clear perception); F: Par cela[de la pacification
consciente de la respiration (pranayama)] se dissipe(kshiyate;disparait) le voile (avaranam; ce qui
couvre;cache) la lumiere (prakasha;l'illumination;la lumiere de la connaissance directe); S: De esta [de la
pacificación de la respiración (pranayama)] se destruye(kshiyate) el velo(avaranam) (que oculta) la
luz(prakasha);
YS 2.53. R: Si de aceea[ca urmare a pacificarii si suspendarii suflului(pranayama)] mintea (manas;manomaya

kosha;simtul intern;centralizatorul simturilor) devine capabila(yogyata) de focalizare (dharana,concentrata,
stabilizata,oprita asupra obiectului sau a procesului insamantat sau folosit ca tinta ori suport); E: And thus[due to the
pacification of the energy body using breath awareness (pranayama)] the mind(manas;manomaya kosha;internal
sense) acquires fitness (yogyata) for concentration (dharana). F: Et à cause de cela[de la pacification et du
suspension du souffle (pranayama)] le mental devient capable(yogyata) à la concentration(dharana).
S: Y gracias a él[de la pacificación de la respiración (pranayama)]se da la capacidad (yogyata) de la mente
(manas;manomaya kosha;el sentido interno) para la concentración(dharana).
YS 2.54. R: Pratyahara (detasarea senzoriala de exterior;retragerea simţurilor)apare atunci cand chitta(mintea)

inceteaza sa se mai identifice (asamprayoga) cu obiectele experimentate prin mijlocirea simturilor si acestea o
urmeaza (anukara) se intorc inlauntru spre Sine, la propria forma(natura)[redevin nediferentiate,subtile,
delocalizate,extinse in timp si spatiu);
E: Pratyahara (withdrawal of the senses) [appears when] the mind (chitta) cease to identify (asamprayoga) with the
objects experienced by the senses (indriya)and when these [indriya:cognitive(sense organs) and effector terminals]
follow (anukara) the inward direction of the mind by uncoupling them from the external objects and return to
their own nature[undifferenciated;subtle; delocalized;].
F: Pratyahara (la rétraction sensorielle; le retrait des sens)apparait quand le mental(chitta) n’est plus identifié avec
les objets expérimentés par les sens,et quand ces organes des sens se retirent de leurs objects en suivant le mental et
ils retournent vers le Soi et leur propre nature [non-différencié; subtitle,délocalisé]
S: Pratyahara (retracción de los sentidos; interiorización de los sentidos) (se produce) cuando la mente (chitta) es
no identificada (asamprayoga;desconectada) de sus objetos de la actividad sensorial[es con objetos des los sentidos],
que los sentidos imitan [los sentidos ya no están en contacto con sus propios objetos, llegan a asumir la forma de la
mente];
YS 2.55. R: Din această [practica a detasarii senzoriale de exterior (pratyahara)] simturile(indriyanam) sunt
perfect (parama) stapanite(vashyata) ; E: From that[ practice of withdrawal of the senses(pratyahara)] comes
supreme (parama) control(vashyata) over the senses(indriyanam);F: À partir de cela[ la pratique de la retrait des
sens (pratyahara)]les sens (indriyanam) sont parfaitement(parama) maitrisés(vashyata); S: De esta [prática la
retracción de la mente de la actividad sensorial (pratyahara)] surge la más elevada(parama) maestría(vashyata)
sobre los órganos sensoriales(indriyanam)
4.3 Cartea III: Partea despre Puterile divine sau supranaturale (Vibhuti Pada)/
Book III: Portion on the Extraordinary or Supernatural Powers(Vibhuti Pada)
YS 3.1. R: Concentrarea (dharana) este legarea sau fixarea atentiei (bandha) mintii (chitta) de un loc [continut
mental determinat:obiect,idee](desha); E:Concentration (dharana) is binding or focussing (the attention) of the
mind (chitta) onto one object or place (desha); F:La concentration (dharana) est la liaison ou la fixation
(d'attention) (bandha) du mental (chitta) a un (seul) lieu [espace,territoire ou un objet determine] (desha); S: La
concentración (dharana) es atar o la fijación(bandha) de la mente(chitta) [en estado de abstracción sensorial] en un
[solo]lugar o punto (desha);
YS 3.2. R: Dhyana(meditatia) este aptitudinea (ta) de curgere neintrerupta(tanata) al unui unic

(eka) flux de continut mental (pratyaya) care urmeaza aceleia (tatra) [fixarii atentiei asupra unui obiect in cursul
concentrarii (dharana) si asupra fluctuatiilor mentale (vrittis) generate de aceasta concentrare];
E:Dhyana (meditation) is the uninterrupted flow (ekatana) of that(tatra) one (eka) continuous(tanata) flux of a
content of the mind (pratyaya) that follow that (tatra) [namely the continuous flux of fluctuations or mental
impulses(vrittis) generated by the object chosen for concentration (dharana)];
F:Dhyana (méditation) est un flux continu d'un contenu du mental (pratyaya) unique (eka) à partir de là (tatra)
[c'est-à-dire à partir des fluctuations du mental (vrittis) générées par l'objet fixé pendant la concentration de l'esprit
(dharana)];S: La meditación (dhyana) es el flujo ininterrumpido (tanata; anantaram) del contenido mental
(pratyaya) único (eka) de éstas (tatra) [las fluctuaciones mentales (vrittis) generadas a partir del objeto elegido en
el estado anterior de concentración (dharana)].
YS 3.3. R: Samadhi[transa mistica;enstaza;identificarea subiect-obiect;starea in care se instaleaza

functionarea holografica] este chiar aceeaşi (concentrare,care se manifesta sub forma dharana si dhyana)
si apare atunci cand (in mintea) golita (shunya) de forma sa subiectiva (svarupa),straluceste numai
obiectul meditatiei(artha) E:Samadhi[mystic trance;deep absorption;deep concentration]is the same
[concentration,which manifests itself as dharana and dhyana] and appears when in [the mind] emptied
(shunya) of its own subjective form(svarupa) shines alone only the object (artha) [of concentration and
meditation]; F: Samadhi (l'état de la transe mystique ou d'unité,dans lequelle il n'y a plus une dualité
sujet /objet, mais une fusion et un fonctionnement holographique du mental) c'est la même (concentration
qui peut se manifester sous la forme de dharana ou dhyana) apparait quand brille seul l'objet(artha) de la
méditation, dans le mental vidée(shunya) de sa propre forme sujetive (de celui qui médite);
S: Samādhi (la interiorización profunda;la interiorización completa;el énstasis) tiene lugar en el esto (tad-eva)
mismo estado y preciso momento [en el estado de la concentración (dharana) y meditación (dhyana)] en que solo
brilla el objeto (artha-mātra-nirbhāsam) , como si el vacío(shunya) fuese la auténtica naturaleza (de la mente)
(sva-rūpa-śūnyam-iva)].
YS 3.4. R: Cele trei (trayam)[concentrarea (dharana), meditatia (dhyana) si absorptia meditativa sau transa mistica
(samadhi)] realizate impreună (ekatra) [intr-un proces unic ("dintr-o bucata") si aplicate aceluiasi obiect] (reprezinta
un proces numit) samyama (autocontrolul;stapanirea de sine;autodisciplina)
E:These three (trayam)[ concentration (dharana), meditation (dhyana), and meditative absorption or mystic trance
(samadhi)] [practiced] together (ekatra) [ in a single process ("in one piece") in relation to the same object]
(constitute a process called) Samyama (selfcontrol;selfdiscipline; constraint).
F: Ces trois(trayam)[ la concentration (dharana), méditation ou contemplation (dhyana) et l'absorption
concentrative ou l'état de la transe mystique (samadhi)] appliqués ensemble (ekatra) [dans un processus unique
("d'une seule pièce") sur le même objet] est appelé samyama (maitrise de soi-même; contrainte).
S:Las tres(trayam) [concentración(dharana), meditación (dhyana) y interiorización profunda (samadhi)] aplicados
juntas (ekatra) [en un proceso único("de una pieza ") sobre un mismo objeto] constituyen samyama (el control de sí
mismo; la autodisciplina);
YS 3.5. R: Prin stapanirea(jayat) aceleia(taj)[samyama], [apare] lumina (alokah) cunoasterii nemijlocite (prajna);
E:From the mastery(jayat) of that(taj)[samyama], [comes] the light (alokah) of direct knowledge (prajna);
F:Par la maitrise(jayat) du cela(taj)[samyama], [émerge] la lumière(alokah) de la connaissance directe(prajna);
S:Dominando (jayāt) de ésta (taj) [del control mental (samyama)], [amanece] la luz (ālokah) del prajñā
(conocimiento direto; del conocimiento trascendental).
YS 3.6. R: Punerea in aplicare (viniyoga) a acesteia (tasya)[samyama care este izvorul luminii cunoasterii
nemijlocite- prajna aloka] se realizeaza gradat prin implantare progresiva (bhumi)[prin implantare progresiva este
indusa o transformare inradacinata de la nivel grosier catre niveluri tot mai subtile];
E:The application(viniyoga) of that (tasya)[samyamawhich is the source of the light of direct knowledge- prajna
aloka] must be developed gradually by progressive implantation (bhumi)[ by progressive implantation is induced an
embedded transformation from one gross level to subtler one];
F: L'application pratique(viniyoga) de celui-ci(tasya)[samyama qui est la source de la lumiere de la connaissance
directe-prajna aloka) se fait par l’implantation progressive (bhumi)[ par l’implantation progressive est induite une
transformation enracinée à partir d'un territoire grossier à un l'autre plus subtil].
S: La aplicación(viniyoga) de ésta (tasya)[del control mental (samyama) cuál es el origen de la luz del
conocimiento direto -prajna aloka] es gradual para implantación progresiva (bhumi) [ para implantación progresiva
es establecida una transformación firmemente arraigada a partir de planos densos o gruesos(sthula) hasta los planos
más sutiles de la conciencia; denso de dichos planos (el físico) donde la conciencia se expresa a través del vehículo o
cuerpo físico (sthula sharira)].
YS 3.7. R:Acestea trei (trayam )[dharana,dhyana si samadhi] sunt ramuri (anga) interne(antar)[in
comparatie cu] precedentele (purva) [cele cinci ramuri anterioare ale Yoga: Yama, Niyama,Asana,
Pranayama si Pratyahara]; E:These three (trayam )[dharana,dhyana and samadhi] are the inner(antar)
limbs (anga), [in regard to] the previous(purva)[ the previous five limbs of Yoga: Yama, Niyama, Asana,
Pranayama and Pratyahara ]; F:Ces trois (dharana,dhyana, samadhi) sont des branches (anga)
interieurs(antar) par rapport aux précédents(purva)[ les branches précédents:Yama, Niyama, Asana,
Pranayama et Pratyahara]; S: Estos tres (trayam )[dharana,dhyana,samadhi] son miembros(anga)
internos(antar) respecto de los anteriores (purva)[los cinco miembros(anga) anteriores:Yama, Niyama,
Asana, Pranayama y Pratyahara];
YS 3.8. R: Chiar si(api) acestea(tad) [trei ramuri ale samyama:dharana,dhyana si samadhi] sunt ramuri
exterioare si indirecte (bahir-anga) in comparatie cu transa mistica neconditionata sau enstaza fara samanta
(nirbija-samadhi); E: Even(api) these(tad) [three limbs of samyama:dharana,dhyana,samadhi ] are
external limbs(bahiranga) to the seedless mystic trance (nirbija-samadhi);
F: Même (api) ces(tad) [trois branches du samyama: dharana,dhyana et samadhi) sont des branches
extérieures(bahiranga) par rapport à (l'union) sans-semence (nirbija samadhi).
S: Aún (api) estos (tad) [tres miembros(anga) de la trinidad(samyama): dharana,dhyana, samadhi] son miembros
externos (bahir-angam) respecto al interiorización completa sin semilla (nirbija samadhi);
YS 3.9.R: Nirodha-parinama(transformarea inhibitiva) este acea schimbare de stare a proceselor mentale in care
mintea e progresiv impregnata de momentul (kshana) de nirodha(stingere;inhibitie;suspendare;oprire;golire; vidare)
ce intervine intre manifestarea (vyutthana) a doua samskara (intipariri;impresii latente; activatori subliminali) de de
interiorizare si inhibitie (nirodha samskāra) si de exteriorizare si activare (vyutthana samskāra) , care apar
(pradurbhavau) si dispar (abhibhava); E: Nirodha parinama (the inhibitive transformation) is that change in the
state of the mind processes in which the mind becomes progressively permeated by that moment (kshana) of
nirodha (extinction; cessation; emptiness; stilling; void) which manifests(vyutthana) between the two samskaras
(subtle impressions; latent reactors; subliminal activators) : the introvertive samskara of inhibition (nirodha
samskāra) and the extravertive samskara of activation(vyutthana samskāra) which appear(pradurbhavau) and
disappear (abhibhava) respectively. F:Nirodha-parinama(la transformation inhibitive) c'est le changement des
processus du mental qui se produit dans le moment (kshana) de l'extinction ,d’arrêt ou dans l'état de pause (nirodha)
[de la pensée ou des vrittis du mental] qui surgit entre les samskaras de disparition (nirodha samskāra) et la
manifestation des samskaras d'émergence (vyutthana samskāra) , qui apparaîssent (pradurbhavau) et disparaissent
(abhibhava) successivement . S: Nirodha parinama (la transformación mental inhibidora) es el estado de
transformación de la mente en el instante (kshana) de la extinción, propia de los momentos de quietud, inhibición o
cesación (nirodha) lo cual surge (vyutthana) entre nirodha samskāra (los impresiones latentes inhibidoras del estado
mental ordinario o los activadores subliminales introversores) y vyutthana samskāra[impresiones latentes activadoras
del estado mental ordinario; los activadores subliminales extroversores] , los cuales aparecer (pradurbhavau) y
desaparecer (abhibhava).
YS 3.10. R: Prin intiparirea[repetata] (samskarat) lasata de aceasta(tasya) [transformare inhibitiva:

nirodha-parinama] curgerea (vahita) [din minte] devine calma (prashanta). E:By [repeated]
impression(samskarat) let by this(tasya) [inhibitive transformation: nirodha-parinama] the flow (vahita)
[in the mind] becomes tranquil(prashanta). F:Par imprégnation répétée (samskarat) que laisse celui-
ci(tasya) [nirodha-parinama] le flux(vahita)[de l'activité mentale] s'apaise(prashanta). S: Por repetición
de las impresiones latentes (samskarat) de éste (tasya)[transformación inhibitorio: nirodha-parinama] el
flujo(vāhitā) [ mental] se vuelve tranquilo (prashānta);
YS 3.11. R: Samadhi-parinama (modificarea enstatica) este transformarea mintii (chittasya) in care apune
sarva artha[multiplicitatea focarelor atentiei, obiectelor si fracturarea universului]iar in locul ei rasare in
minte ekagrata (starea de atentie unificata exclusiva pe un singur centru, care include totul in mod
holografic); E:Samadhi-parinama(absorption transformation; the trance modification) is the
tranformation of the mind in which disappears sarva artha [all-pointedness along with the apparent
multiplicity of the universe] and arises ekagrata( the state of one-pointedness along with its unity in each
part that is all including- holographic mode of functioning);F:Samadhi-parinama(la transformation
d'absorption enstatique) est la transformation qui fait disparaître la multiplicite des objets de conscience
(sarva artha) et apparaître l'état de convergence unifiante (ekagrata)[ le mode de fonctionnement holographique
du mental].S: Samadhi parinama (la modificación énstatica de interiorización completa) es la la transformación de
la mente(chittasya) se produce desaparición de la distracción en la dirección de todos los objetos(sarva artha)[ con
la eliminación de la aparente multiplicidad del universo] y el surgimiento de la concentración en un punto (ekagrata)
[reduciendo su aparente multiplicidad al UNO; aparece la modalidad de funcionamiento holográfico de la mente].
YS 3.12. R: Apoi, de asemenea (punah) in aceasta(tatah) [samadhi;referire la transformarea (parinama) transei

mistice (samadhi)] (apare) transformarea (numita) focalizarea mintii intr-un punct (ekagrata-parinama) atunci cand
conţinutul mental (pratyaya) care dispare si care rasare (shanta-uditau) este mereu identic(tulya) [in doua momente
succesive; in clipa urmatoare; imediat dupa stingerea celui dintai conţinut mental]. E: Furthermore, also(punah) in
this(tatah) [samadhi;reference to the transformation (parinama) of the mystical trance(samadhi)] is called
transformation to one-pointedness (ekagrata-parinama) the condition of the mind in which the content of the
mind(pratyaya) which subsides is always exactly similar to the content which rises (in the next moment)
F:Alors, aussi(punah) dans cette (tatah) [samadhi; cette transformation intrinseques (parinama) de la trance
mystique(samadhi)] est appellée la transformation de l'état de convergence (ekagrata-parinama) la
condition mentale dans laquelle le contenu mental(pratyaya) a un moment donné est identique à le contenu
mental qui surgît un moment plus tard (les modifications présentes et passées étant similaires).
S: Además, de nuevo (punaH) en éste (tataH)[ samādhi;transformación (parinama) de la trance místico (samādhi)]
(tiene lugar) la transformación (denominada) de unidireccionalidad mental (ekagrata-parinama) cuando se produce la
similitud (tulya) entre la idea(pratyaya; contenido de la mente) que se reprime y la que aparece(śānta-uditau) [ahora
en la mente], (los objetos que se atenúan y aparecen son similares).
YS 3.13. R:Prin aceasta(prin ceea ce s-a spus in ultimile patru sutra despre:nirodha-parinama,samadhi-parinama
si ekagrata-parinama) sunt explicate si celelalte transformari:dharma- parinama (transformari ale proprietatilor
proprii),lakshana-parinama (transformari legate de caracteristici temporale) si avastha-parinama(transformari de
stare sau nivel de constiinta) ale elementelor (bhuta) si ale caracteristicilor instrumentelor (indriya)[de cunoastere
(jnana-indriya) si de actiune(karmen-indriya). E:By this (by what has been said in the last four sutras on nirodha-
parinama,samadhi-parinama si ekagrata-parinama) are also explained the other transformation of the property
(dharma- parinama), of the character (lakshana-parinama), of the condition (avastha- parinama) in the
elements (bhuta) and the organs (indriya) [of cognition (jnana-indriya) and action (jnana-indriya)]. F:Par cela (les
trois changements nirodha-parinama, samadhi-parinama si ekagrata-parinama) sont expliquées les
transformations intrinseques qui se manifeste au niveau de la nature profonde des attributs essentiels ou des
caractéristiques (dharma-parinama), soit des caractéristiques temporelles la variation de temps (lakshana-
parinama), soit des états ou de condition (avastha- parinama) liées aux éléments (bhutas) et des organes(
indriyas)[organes des sens (jnana-indriya) et de action(karmen-indriya)]. [c'est à dire, tous les phénomènes
connaissables].S: [Por analogía] con estas (etena)[tres transformaciones:nirodha-parinama, samadhi-parinama si
ekagrata-parinama), se explican (vyākhyātāh) los cambios en la forma (constitutiva) (dharma- parinama),
característica temporal (lakshana-parinama) y estado o condición (avastha-parinama, (respecto de) los elementos
(bhutas) (y) los órganos( indriyas)[sensitivos(jnana-indriya) y de las acciones (jnana-indriya)].
YS 3.14. R: In toate caracteristicile (dharma) [proceselor(structurilor)] exista un substrat comun imuabil (dharmin)
indiferent daca sunt shanta (pacificate, echilibrate; latente, neutre, trecute), udita (active; manifestate, prezente) ori
avyapadesha (nemanifestate; viitoare); E: In all the properties (dharma) [of the processes(objects)] there is a
common immutable, substratum(dharmin)- which continues its existence all through the varying
characteristics, namely, shanta (the quiescent, latent i e. past), udita (uprisen, i.e. active, present), or
avyapadesha (unmanifest, latent ,future); F: Toutes ces caractéristiques(dharma) [des objects, des processus]) se
fond sur un substrat commun immutable (dharmin) qu'elle soit manifesté ou non [c’est-à-dire]: shanta ( l'inactif, c'est
à dire le passé); udita (l'émergent, c'est à dire le présent) ou avyapadesha(l'immanifeste, c'est a dire le futur).
S: En todas las propiedades(dharma) es común (anupātī) la sustancia inmutable (dharmīn) que permanece tras
las formas de: shānta (latentes, inmóvil ), udita (activas) y avyapadeśya (indeterminadas; no manifestadas);
YS 3.15. R: Cauza (hetu) deosebirii (anyatve) transformarilor (parinama) este diferenta(anyatvam) in procesul
cauzal de succesiune temporala (krama)[al evenimentelor sau formelor aceleiasi substante (dharmin)]
E: The cause (hetu) of the difference in transformations(parinama)is the difference(anyatvam) in the underlying
process of temporal succession (krama)[of events or forms of the same substance(dharmin)] .
F: La cause (hetu) de la difference(anyatve) dans les changements(parinama) est la difference (anyatvam) dans la
succession temporelle (krama) [des formes de la même substance(dharmin)];S: La causa (hetu) de la diversidad
(anyatve) en las transformaciones(parinama) es la diferencia(anyatvam) en el proceso de la sucesión (krama) [de
los acontecimientos or de los transformacións de forma de la misma substancia inmutable (dharmin)] .
YS 3.16. R: Cunoasterea(jnana) trecutului (atita) si a viitorului (anagata) [este realizata] practicand samyama
asupra celor trei transformari[interne(nirodha, samadhi si ekagrata-parinama) si externe:(dharma-parinama,
lakshana-parinama si avastha-parinama)]; E:Knowledge(jnana) of the past(atita) and future(anagata) [is
realized] by performing samyama on the three kinds of transformations [internal(nirodha,samadhi and ekagrata-
parinama) and external(dharma-parinama, lakshana-parinama and avastha-parinama)];F:La connaissance du
passé et du futur [est réalisée] par l'application de samyama sur les trois transformations[internes: (nirodha,samadhi
et ekagrata-parinama) et externes: (dharma-parinama, lakshana-parinama et avastha-parinama)];
S: El conocimiento del pasado y del futuro [surge] efectuando el control mental (sanyama) sobre las tres
transformaciones [interno (nirodha,samadhi y ekagrata-parinama) y los (tres tipos de) cambios externo :por la
forma (dharma-parinama), por las características o el tiempo (lakshana-parinama) y por el estado (avastha-
parinama)].
YS 3.17. R:Intelegerea(jnana) semnificatiei graiului(ruta) fiecarei vietuitoare(sarva-bhuta) apare practicand

samyama pe fiecare in parte in mod separat pt. a evidentia deosebirile(pravibhaga) dintre nume(shabda), obiectul
desemnat(artha) si semnificatie(pratyaya), in scopul eliminarii confuziei (samkara) cauzate de superpozitia
(adhyasa) si de transferul reciproc(itaretara) dintre acestea; E: Understanding (jnana) of the meaning of
sounds(ruta) of each living creatures (sarva-bhuta) arise by performing samyama in a separate manner on the
distinctions(pravibhaga) between the name (shabda), the object named (artha), and its significance (pratyaya), in
order to eliminate their mixture (samkara) caused by superimposition(adhyasa) and the reciprocal transfer from one
to another (itaretara); F:La comprehension (jnana) de la signification des sons produits(ruta) par chaque être
vivant(sarva-bhuta) peut être acquise par l'application de samyama qui est pratiqué sur chacun d'eux séparément
sur la distinction (pravibhaga) entre le mot (shabda), la chose ou l'objet impliqué(artha), et l'idée correspondante
ou sa signification (pratyaya), afin d'eliminer la confusion (samkara) ,dues a la superposition(adhyasa) et a le
transfer reciproque (itaretara).S:El conocimiento(jnana) del lenguaje (ruta) de todos los seres(sarva-bhuta) [se
logra] efectuando el control mental(samyama) sobre la distinción(pravibhaga) dentro de la (natural) mezcla o
confusión(samkara) entre estos (tat)(confusos elementos):la palabra(shabda), el objeto significado (artha) y su
significación o contenido mental (pratyaya), los cuales se superponen (adhyasa) recíprocamente(itaretara)
YS 3.18. R:Cunoasterea (jnana) vietilor(jati) anterioare (purva) [apare] prin vederea directa (saksat) [practicand
samyama asupra] intiparirilor latente (samskara) din plan cauzal (karana); E:Knowledge (jnana) of previous lifes
(purva jati) is gained through direct perception (saksat) )[by samyama] of latent impressions (samskara) from
causal plane (karana);F:La connaissance (jnana) des vies(jati) anterieures(purva) surgit par la vision directe
(sakshat) des impregnations latentes (samskara) du plan causal (karana) [grace au samyama];
S: El conocimiento (jnānam) de las vidas(jāti) anteriores (pūrva)[surge] a través de la percepción directa(sākshāt)
[por medio del autocontrol: samyama ], de las impresiones latentes o de los impulsos kármicos (samskāra) desde
plano causal (karana);
Atentie-continutul si numerotarea aforismelor intre YS 3.19 si YS 3.23 este diferita in editiile Yoga Sutra;
Warning -- verse content and numbering between 3.19 and 3.23 may differ in various editions of the Yoga Sutras.
YS 3.19. R: [Prin practicarea samyama (identificarii subiect-obiect), pana la realizarea perceptiei nemijlocite]
asupra continuturilor mentale sau a imaginilor (pratyayas) ce ocupa mintea altora (para chitta) se obtine
cunoasterea(jnana)[altor minti; telepatia];
E: [By samyama (subject-object identification), until direct perception (prajna;perfect insight) is realized] over the
mental contents or the images(pratyayas) occupying the minds of others(para chitta) one gains knowledge
(jnana)[of other minds;telepathy].
F:[Par la pratique de Samyama surgit la perception directe] des notions ou des contenus (pratyaya) d'autre
mental (para chitta) et on connait(jnana)[les pensees des autres];
S: [A través Samyama sobre la percepción directa nacido de] los contenidos o de las ideas (pratyayas) de otras
mentes(para chitta) (surge) el conocimiento (jnana) el conocimiento [de las mentes ajenas]
YS 3.20. R: Dar(cha) nu(na) [se obtine si cunoasterea] salambanam (temeliei;suportului;centrului;

constiintei profunde) acestui continut mental (pratyaya) deoarece aceasta nu poate fi obiect [al
samyama(ci doar subiect)] (tasya-avishayi-bhutatvat); E:But not also [the knowledge of ]salambanam(the
foundation, base,support;the center) of this mental content) (pratyaya) for that is can not be the object (of
samyama) but only a subject(tasya-avishayi-bhutatvat); F:Mais pas[on ne connait pas] salambanam (le
support, la fondation, la base ou le Centre) de celle-ci [le contenu du mental (pratyaya)] parce qu'il n'est
peut etre l'objet (de samyama mais seullement un sujet) (tasya-avishayi-bhutatvat); S: Pero(cha) no(na)
[no se obtiene el conocimiento de] salambanam (el fundamento;el apoyo de la imagen mental) de eso contenidos
(los pratyayas de otras mentes ) puesto que (dicho fundamento) no ha sido el objeto (de samyama) a causa de la
naturaleza no objetiva de éste (tasya-avishayi-bhutatvat);
YS 3.21. R: Capacitatea invizibilitatii (antar-dhana) se realizeaza prin samyama asupra formei (tanmatra rupa)
invelisului material sau a corpului (kaya),ceea ce suspenda capacitatea de a fi vazut prin intreruperea contactului
dintre ochii(obsevatorului) si lumina reflectata(de corp);E:The power of invisibility(antar-dhana) comes by
performing samyama on the form (rupa) of the body (kaya) [rupa(form) is one of the five tanmatras],which suspend
the receptive power by breaking the contact between the eye (of the observer) and the light (from the body) ;F: La
capacité d'invisibilite (antar-dhana) peut être acquise par l'application de la samyama sur la forme (tanmatra rupa)
de son corps(kaya),ce qui suspend la capacité d'être perču, a cause que la lumière qui voyage de ce corps jusqu'aux
yeux d'autrui est interrompue.S: La invisibilidad (antar-dhana) surge ejerciendo (samyama) sobre la (propia) forma
corporal (rūpa) del cuerpo (kaya) [tanmatra rupa],(es decir) porque suspendiendo el poder de la receptividad a
través la desconexión entre los ojos (de los otros) y la luz (reflejada por dicha forma).
YS 3.22. R: Din cele spuse anterior [ in acelasi fel in care a fost realizata invizibilitatea in:YS 3.21](efectuand
samyama asupra) elementului subtil al sunetului(shabda tanmatra) si asupra altor elemente subtile(care fac
posibila perceptia in diferite domenii) este realizata invizibilitatea sonora(suprimarea sunetului) si a alte capapacitati
similare[suprimarea urmelor fizice si chimice, realizand samyama asupra tanmatra corespunzatoare tactului
(spasha-tanmatra), gustului (rasa tanmatra) si a mirosului (gandha tanmatra)]; E:From the above [in the same
way used to realize the power of invisibility in:YS 3.21], ( by performing samyama) on subtle element of sound
(shabda tanmatra) is realized the disappearance of sound and the others [smell, taste and touch - can be made to
disappear];F:Ce qui precede(dans la même maniere décrite pour l'aquisition de la capacité d' invisibilité dans: YS
3.21) l'application de la samyama sur l’element soutile du son (shabda tanmatra),explique aussi l'invisibilite
sonore et la disparition d'autres perceptions sensoriels( tact, goût, odorat; douleur, température);S: A partir de las
precedentes (provocando asíla invisibilidad YS 3.21) [ejerciendo sanyama sobre el elemento sutile del son(shabda
tanmatra) (también) se explica de la misma forma la inaudibilidad (y otros fenómenos parecidos)[las
potencialidades (sutiles) (tanmatra)del tacto(spasha-tanmatra), gusto(rasa tanmatra) y del olfato(gandha
tanmatra)] Se explica de la misma forma la desaparición del sonido (y otros fenómenos parecidos) del campo de los
sentidos..
Atentie- sutrele notate in prezenta editie cu YS 3.23 pana la YS 3.56, apar in alte editii numerotate de la YS 3.22 pana la
YS 3.55[aforismul YS 3.22 lipseste in alte editii fiind inlocuit de cel notat cu YS 3.23 in prezenta editie]
Warning -- sutra numbering between YS 3.23 and YS 3.56 in this translation may be presented in various editions of the
Yoga Sutras with numbering between YS 3.22 and YS 3.55.
YS 3.23. R: Cunoasterea (momentului) parasirii corpului prezent[aparanta jnana (de catre noi insine ori
de catre altii)] se obtine din samyama asupra arishtebhyah [semnelor afectarii curgerii energiilor prin
meridiane (nadis);semnelor bolilor]si asupra karmei active[upakramam karma] si latente[nir-
upakramam karma];E:Knowledge of the time of death (aparanta jnana) is gained by performing Samyama on
arishtebhyah (signs;portents) and also on the two kinds of actions (karma) which will bear fruit either soon
(immediate or active karma-upakramam karma) or much later (future karma,latent or dormant karma-
nirupakramam karma); F:La connaissance du moment de la mort peut être acquise par la pratique de
Samyama sur arishtebhyah( les présages ou les signes) et sur le Karma, qui peut être upakramam karma
(rapide dans sa fructification; aigu;proche de son terme) ou nirupakramam karma (lent;différé;lointain);S:
El conocimiento sobre el fin último [sobre el momento de la muerte] se obtiene aplicando samyama sobre a los
signos premonitorios[ de (algún) presentimiento] o también a través las acciones (el karma) que puede ser activo (de
efectos inmediatos), o inactivo (de efectos retardados);
YS 3.24. R: Puterile (balani) de a pacifica toate fiintele (YS 2.35: "incetarea violentei in proximite") si alte
capacitati ( similare de a transmite stari, influente, sentimente si atitudini) apar (practicand samyama) asupra
simpatiei ori iubirii (maitri) si asupra celorlalte[karuna (empatia; compasiunea), mudita (bucuria;multumirea) si
upeksha (neutralitatea;egalitatea mentala); citate in YS 1.33]; E: The powers(balani) to transmit peace to all
beings and other (corresponding powers of influencing by interior union with others) comes (by performing
samyama) on sympathy (maitri), and the others [empathy (karuna), gladness (mudita), equanimity or neutrality
(upeksha);see: YS 1.33]; F:Les pouvoirs (le rayonnement d'amour et d'autres vibrations) pour pacifier tous les
etres( et les pouvoirs correspondants de transmettre d'autres sentiments,influences ou d'etats du mental par l'union
interne ) peuvent etre obtenus par l'application de la samyama sur la sympathie (maitri) et sur les autres [empathie
(karuna), allegresse ou contentement (mudita) et indifférence ou d'egalite d'humeur (upeksha) et d'autres vertus
similaires ;YS 1.33];S: Los poderes (balāni) para (provocar) la cesación de la violencia en su proximidad [YS 2.35:
"Estando firmemente establecido en ahimsa"] y los otros [poderes correspondientes] se obtiene [efectuando el
control mental(samyama) sobre] el sentimiento de simpatía o maitri (cordialidad ,amistad) y otras [cualidades
similares citadas en YS 1.33:de compasión(karuna), de alegría(mudita) y de indiferencia (upeksha);cualidades];
YS 3.25. R: [Prin samyama]asupra forţei unui elefant sau a altor [capacitati ale diferitelor entitati] (este dobandita )
puterea elefantului [elefantul simbolizeaza la forta fizica, prosperitatea, longevitatea si memoria] si a a celorlalte
fiinte si entitati [animale(tigru,sarpe,peste,crocodil,pasari),plante,minerale; elemente (foc;apa; metal;aer;
nori,vant):Imunitate;capacitatea de a vedea in intuneri,capacitatea de a hiberna;de a suspenda procesele vietii;de a
supravietui dupa inghetare;ingropare]Nota 1; E: [By samyama] on the strength of the elephants or other [powers of
different entities or animals] [is obtained ] the power of the elephant and other such powers of different beings and
entities .F: Par l'application de Samyama(la contrainte) sur la force (physique)de l'éléphant et sur les caractéristiques
d'autres animaux peut être acquise la force des éléphants et les pouvoirs d’autres êtres et entités. S: Efectuando el
samyama (el control mental) sobre fuerza del elefante etcétera[y otros fuerzas] (se logra) el poder del elefante
[elefante simboliza la fuerza, la prosperidad, la longevidad y la memoria] y otros diversos fuerzas correspondiente
para otros diversos casos [se logra las diversas fuerzas de los animales y d'altres entitats: inmunidad, longevidad ,
memoria];
YS 3.26. R: Cunoasterea invizibilului(sukshma), ascunse ori inaccesibile (vyavahita) si a lucrurilor

indepartate(viprakrishta) [clarvedere;RV-Remote Viewing) se obtine prin focalizare[nyasa(samyama)] asupra
luminii interioare(aloka) a activitatilor suprasenzoriale(subtile) (pravrittih);
[samyama asupra auzului interior conduce la accesul la auzul subtil(clarauz);similar se obtine clarvedere(vederea
obiectelor ascunse sau f. indepartate)]; E: The knowledge of the subtle(sukshma), concealed (vyavahita) and
distant(viprakrishta)[aspects of those objects] is obtained by focusing [nyasa(samyama)] on the extraordinary
insight of the inner light flashing-forth (aloka) of [those mental] activities [ that the yogin gains]
F: La connaissance des objets subtils(sukshma), cachés ou inaccesibles (vyavahita) et lointains [ placées à grande
distance] (viprakrishta), peut être acquise en appliquant la focalisation [nyasa(samyama)] sur la lumière fulgurante
(aloka) de la perception extraordinaire (pravrittih ;jyostimati); S: El conocimiento de lo sutil(sukshma), lo
oculto(vyavahita) y lo distante(viprakrishta) (en tal objeto) (se logra) concentrándose en la luz(aloka) de la
excepcional percepción(pravrittih); (de cualquier objeto);
YS 3.27. R: Prin samyama asupra soarelui [surya:centrul solar; punct in corp cunoscut ca poarta solara;
canalul solar subtil (nadis) drept (pingala)] (se realizeaza) cunoasterea (jnana) universului
(bhuvana:regiunilor cosmice:a celor sapte taramuri; a sistemului solar; evolutiei si involutiei
cosmice;fiintelor vii;umanitatii); E: By performing samyama on the Sun(surya: point in the body known
as the solar entrance) [is obtained] the knowledge of the universe(bhuvana:solar system);
F: En pratiquant samyama sur le soleil (surya: le point sur le corps connu comme l'entrée solaire) [est
acquise] la connaissance(jnana) des régions cosmiques (bhuvana). S: Efectuando el control mental
(samyama) sobre el sol (surya) (se logra) conocimiento (jnānam) sobre el cosmos (bhuvana).
YS 3.28. R: [Prin samyama] asupra chandra(luna;tezaurul unde se pastreaza tezaurul aranjarii stelelor si a
taramurilor; centrului lunar; punct in corp cunoscut ca poarta lunara) [se realizeaza]cunoasterea(jnana)
asezarii (vyuha : aranjarii ;distributiei;pozitiei) stelelor (tara: taramurilor); E: [By samyama] on the
chandra (moon; the lunar entrance) [comes] the knowledge(jnana) of the arrangement (vyuha) of stars
(tara: worlds) ; F: [Par la pratique de Samyama] sur chandra(la lune ;l'entrée lunaire dans le corps) [est
acquise] la connaissance(jnana) de l'arrangement (vyuha) des étoiles(tara). S: [Efectuando samyama]
sobre chandra (la luna ) [se logra] conocimiento(jnana) sobre el ordenamiento (vyuha) estelar (tārā);
YS 3.29. R: [Prin samyama ] asupra druva(steaua polara;steaua fixa), este realizata cunoasterea(jnana)
cursului (gati:traiectoriei, mersului) acelora(tad)[stelelor; universului]; E: [By performing samyama] on
the pole-star (druva) [comes]the knowledge(jnana) of their(tad)[stars] movements(gati);
F: [Par la contrainte (samyama)] sur l'étoile polaire(druva), [on peut acquérir] la connaissance(jnana) de
leurs(tad) mouvements(gati); S: (Efectuando samyama) sobre la estrella polar (dhruva) (se logra)
conocimiento(jnana) sobre el movimiento (gati) de eso(tad) [de las estrellas];
YS 3.30. R: [Prin samyama] asupra centrului energetic subtil(chakra) ombilical(nabhi) [se realizeaza]
cunoasterea(jnana) alcatuirii (vyuha) corpului(kaya) [ propriu ori al altor oameni];
E: [By performing Samyama] on the navel(nabhi) subtle center(chakra) knowledge(jnana) of the
organization (vyuha) of the body(kaya). F: [Par la pratique de Samyama] sur le vortex ombilical le plexus
du nombril(nabhi) advient la connaissance(jnana) de la constitution (vyuha) du corps(kaya).
S: (Efectuando samyama) sobre el centro energético del vientre (se logra) conocimiento (jnāna) sobre el
sistema (vyūha) corporal (kāya);
YS 3.31. R: [Prin practicarea samyama asupra] kantha-kupa(golului gatului)se obtin [doua puteri
occulte]: suspendarea foamei(kshudh nivrittih; inedia) si suspendarea setei(pipasa nivrittih;isetia);
E: [By performing Samyama] on the hollow of the throat (kantha-kupa) [there come two occult powers]:
the cessation of hunger(kshudh nivrittih; inedia) and the cessation of thirst (pipasa nivrittih ; isetia);
F: [En pratiquant Samyama] sur la fontaine de la gorge (kantha-kupa) [on obtient deux pouvoirs
occultes]: la cessation de la faim(kshudh nivrittih; l'inédie) et la cessation de la soif(pipasa nivrittih ;
isetia); S: [Efectuando samyama) sobre la cavidad de la garganta (kantha-kūpe) la cesación del
hambre(kshudh nivrittih;inedia) y la sed(pipasa nivrittih;isetia);
YS 3.32. R: [Prin samyama asupra] kurma-nadi [canalul subtil al broastei testoase; locul unde barbia
atinge pieptul in kurma mudra si jalandhara bandha] se obtine neclintirea (sthairya) [somatica si
emotionala]; E: [By samyama] on the "tortoise channel" (kurma-nadi) gives one the means to remain motionless
(sthairya) [stable and calm even in very stressful situations]. F: [Par la pratique de samyama] sur le "conduit de la
tortue"(kurma-nadi) [on obtient] la stabilité(sthairya). S: [Efectuando samyama] sobre el "conducto de la tortuga"
(kurma-nadi) [se logra] estabilidad (sthairyam)[emocional, corporal] .
YS 3.33. R: [Prin samyama asupra] luminii(jyotis) din crestetul craniului [asupra sahasrara chakra] se realizeaza
capacitatea de a vedea siddha [fiintele perfecte sau desavarsite; nemuritorii, sfinti; oameni divini;zei]
E: [By samyama] on the light(jyotis) in the crown of the head(murdha), one acquires the vision of the perfected
beings (siddhas)[masters, saints, gods ] F: [Par la pratique de samyama] sur la lumière coronale dans la tête
[sahasrara chakra] on obtient la vision spirituelle des êtres realisés(siddhas) [saints; les êtres divins; les êtres
humains qui ont atteint l'immortalité et et l'omniscience après avoir obtenu la libération (moksha)];
S: [Efectuando samyama]sobre la luz (jyotis) localizada en la coronilla (murdha)[se logra] la visión(darshana) de
los seres perfectos (siddha) [videntes, magos, santos, emancipado de la ley natural; poseedor de poderes mágicos].
YS 3.34. R: Ori(vā) prin [samyama asupra] luminii cunoasterii nemijlocite(pratibha) orice lucru (sarvam) [fiecare
lucru poate fi cunoscut si controlat]; E: Or (vā) by [samyama on ] the effulgent light of direct knowledge
(pratibha) everything (sarvam) [each thing can be known and controlled]; F: Ou bien, par [gràce au samyama sur
] l'éclair de la connaissance directe (pratibha) tout (sarvam) [chaque chose peut être connue et contrôlée
(omniscience et omnipotence)]; S: También (vā) [mediante samyama] sobre un destello del conocimiento
instantáneo(pratibha) [sin el concurso de pramāna] todo (sarvam) [cada uno de los objetos poder estar conocido y
controlado].
YS 3.35. R: [Prin practica samyama]asupra centrului inimii de sub stern (hridaye) [se realizeaza] intelegerea
completa (samvit) [a naturii] traficului mental(chitta); E: [Through the practice of samyama] upon the subtle
center of the heart (hridaye), [one gains] a complete understanding(samvit) of [the nature of] the mind
traffic(chitta);F: [Par la pratique de Samyama] sur le coeur(hridaye)[est acquise], une complète compréhension
(samvit) [de la nature] du flux mental (chitta); S: [Efectuando el control mental (samyama)] sobre el corazón
(hridaye) [se logra] una completa comprensión (samvit) [de la naturaleza] del flujo de la mente (chitta);
YS 3.36. R: Experienta senzoriala izvorata la contactul cu lumea din afara (bhoga) este rezultatul
incapacitatii de a distinge intre Purusha (Vazatorul, Sinele; entitatea spirituala; subiectul; emitatorul luminii
Atman, suflet) si Sattva (lumina intelectului; buddhi; constiinta pacificata; vazutul; obiectul care reflecta lumina
entitatii spirituale), desi ele sunt complet distincte. Cunoaşterea Sinelui (purusha-jnana) se realizeaza pe
parcursul centrarii in noi insine (cand mintea este deconectata de obiectele externe) prin samyama asupra
distinctiei dintre dintre sva artha [cel ce exista pt sine; continutul sursa (subiectiv; esential) al conştiinţei;
proiectia izvorata din izvorul universului, din Centrul de emisie al legilor universului( conştiinţa subiectivă)] si
para artha [ceea ce exista pt altul(pt. purusha); filmul proiectat suprapus peste conştiinţa esentiala-ecranul
pe care se realizeaza proiectia; continutul obiectiv; conştiinţa obiectivă);
E: Experience(bhoga) of the mind directed externally towards objects is the result of the inability to
distinguish between the Self (Purusha, Atman , Perceiver, spirit) and the personal self(Sattva, buddhi or
intellect), though they are totally different. Knowledge of the Self (Purusha; insight into the nature of pure
awareness) comes when the mind is disconnected from external objects by doing samyama on the distinction
between the properties of the Purusha that exists for its own sake [Self-purpose (sva-artha)] and the other-
purposiveness (para-artha) [of Prakriti(Nature) , the objective forms and the intellect exist for the use (and
experience) of the spiritual man(Self ;Purusha)]. F: L'expérience(bhoga) sensible, tournée vers l’extériueur, ne
distingue pas l’object et le sujet et confond complètement les deux entités extrêmement différentes: Purusha et le
Sattva(Buddhi). Une telle expérience existe pour un autre (c'est à dire, Purusha). La connaissance du Soi (Purusha)
peut être acquise si on l’oriente l'expérience vers l’interieur sur le but propre, grace au Samyama sur Purusha (qui
observe toutes les expériences et aussi leurs complète cessation). S: La experiencia (bhoga) (humana) surge
cuando non a distinction (avishesha) entre el sí mismo(purusha) y la luminosidad del intelecto(sattva; aspecto mas
puro de la mente), los cuales son (en realidad) completamente(atyanta) distintos(asamkirna). El conocimiento
(jnana) del sí mismo trascendental(purusha) se obtiene dirigiendo el autocontrol (samyama) sobre lo que existe
para si (sva-artha)[ lo que no depende de nada; conciencia subjetiva] aparte de lo que existe para otro(para-artha)
[conciencia objetiva];
YS 3.37. R: Din aceasta [samyama pt. realizarea cunoasterii Sinelui (purusha jnana) prezentata in YS 3.36] se nasc
(jayanta) capacitatile subtile directe de perceptie (pratibha)[perceptia extrasenzoriala nemijlocita a celor cinci
tanmatra] [la nivelul diferitelor campuri senzoriale cum ar fi:] shravana (auzul;clarauzul), vedana(perceptia
tactila), adarsha (vazul; clarvederea), asvada (gustul) si varta (mirosul) ; E: From this [samyama to realize Self
knowledge(purusha jnana)] are born (jayanta) the subtle direct powers of perceptions (pratibha) [in the sensory
areas of] shravana (hearing; clairaudience), vedana (touch; subtle touch), adarsha (vision; clairvoyance), asvada
(taste) and varta (smell). F: À partir de cela [grace au samyama pour réaliser la connaissance du Soi veritable
(purusha jnana)] naissent (jayanta) les facultés subtiles de percevoir directement (prathiba) au niveau de
l’audition (shravana), de la perception tactile(vedana), de la vision(adarsha), du goût (asvada) et de
l’odorat(varta) ; S: De ahí (tatah) [como resultado del samyama que provoca el conocimiento del sí mismo
(purusha jnana)] se logra las percepciones paranormales (prathiba) asociadas al oído(shravana), tacto(vedana),
vista(adarsha), gusto(asvada) y olfato(varta).
YS 3.38. R: Aceste [capacitati extrasenzoriale descrise in YS 3.37] sunt siddhis[perfectiuni; haruri,daruri divine;
puteri miraculoase] doar pentru vyuttana (starea de veghe profana orientata catre periferie) insa sunt obstacole sau
blesteme (upasarga) pt. samadhi (starea orientata spre centru in cursul careia se manifesta transa mistica ori
identificarea subiect-obiect si functionarea holografica) [pt. cei ce doresc sa realizeze supremul siddhis-
Eliberarea(Kaivalyam)] E: These [extra sensory powers; supernatural or divine powers] are perfections, divine
gifts or accomplishment (siddhis), in the worldly state when the mind is outward-turned (vyuttana), but they are
obstacles(upasarga) in the way of Samadhi (in the state of holografic functioning when we are beyond subject-
object duality). F: Ceux-ci [ces perceptions para-normales] sont des pouvoirs divines, des donnes du Dieu ou
perfections(siddhis) dans l'état de veille normal fluctuant de la pensée tournée vers l’exterieur (vyuttana)
mais des obstacles(upasarga) dans la voie du samadhi [dans l'état de l'union holographique tournée vers le
Centre et la Liberation(kaivalyam)] ; S: Estos [poderes psíquicos mencionados en el sutra anterior] son
obstáculos (upasarga) en samadhi (énstasis; interiorización completa) y perfecciones (siddhis; logro;de poderes
sobrenaturales) en el estado de conciencia ordinario (vyuttana);
YS 3.39. R: Puterea de a transfera(avesha) constiinta [insotita de corpul sau subtil] intr-un alt corp sau puterea de a
intra in alt trup devine posibila [prin samyama] in vederea scaderii (shaithilya) cauzelor(karana) atasarii (bandha)
de corpul grosier si prin cunoasterea(samvedana) functionarii ori a manifestarilor (prachara) mintii(chitta) [si a
portilor de trecere in vederea iesirii din corpul dens]. E: The power to transfer consciousness into another body is
obtained [using samyama] on the relaxation(shaithilya) of the attachment(bandha) [by loosening the causes of
bondage to the body ] and awareness of how the mind(chitta) move [in order to becoming aware to the passages of
the flow of vital currents] .F: Le pouvoir de transfert de la conscience (avec son corps subtil) dans le corps d'autrui
ou le pouvoir d’entrer dans un autre corps devient possible[grace au samyama sur]le relachement des cause(karana)
de l'attachement(bandha) à son corps et par la connaissance expérimental des fonctionnements(prachara) du
mental(chitta) [et des passages des curents subtiles de la «force vitale» ou « souffle», pour se dégager du corps
dense]; S: La facultad de la conciencia (con el cuerpo sutil ) para entrar(avesha) en otro (para) cuerpo (sharira)
[facultad de penetrar en otro cuerpo] proviene(a través del autocontrol) del debilitamiento(shaithilya) de la causa
(karana) de los apegos (bandha) y del conocimiento completo (samvedana) del camino de los movimientos
(prachara) de la mente (chitta).
YS 3.40. R: Stapanirea udāna [realizata prin samyama asupra udana(suflului ascendent)] confera
capacitatea utkranti (ridicarea in aer deasupra solului sau apei;mersul pe apa; levitatia) si asanga
(neatingerea, invulnerabilitatea) la jala (lichide, substante corozive), panka (noroi,substante adezive),
kantaka (spini; sageti; corpuri ascutite) si altele(foc, jar, lava vulcanica)
E: Mastery of udana (one of the five pranas)[using samyama on the flow of energy in the head and neck (udana)]
moves energy from the lower body upward creating a lightness and ascension that allows one to move over water,
mud, thorns and and other obstacles without contact.
F: La maîtrise du udana (le prana qui va vers le haut) [grace au samyama sur udana prana] permet de se
mettre en lévitation et rester non-affecté par l'eau, la boue, les épines, et d’autres obstacles.
S: El dominio (jayāt) de la energía ascendente (udāna) [a través del autocontrol: samyama se logran poderes
extraordinarios] como utkrānti (la elevación del cuerpo; la levitación) y (ca) la invulnerabilidad (asangah) por
el agua (jala), el barro (panka), las espinas (kantaka), etcétera (adishu);
YS 3.41. R: Stapanirea fluxului energiei pranice prin plexul solar sau a focului gastric(samāna)[cu ajutorul
samyama asupra samana(suflul mijlociu;focul digestiv)] conduce la realizeaza jvalanam(cresterea stralucirii
corpului si eliminarea oricarei boli, toxine sau otravi); E: Mastery of the vital energy flow through the solar
plexus(samāna prana) [using samyama on gastric fire(samāna)] creates jvalanam(radiance that
surrounds the entire body and the elimination of all poisons, toxins stored in the body and the elimination
of all diseases of the body);F: La maîtrise de la force vitale appelée samana ou prana du milieu[grace au
samyama sur samāna prana] provoque jvalanam(le rayonnement du corps et l’éliminations des toxines et
des maladies); S: Con el dominio(jayat) del aliento regulador(samana) [a través del autocontrol:
samyama] se logra una luminosidad incandescente(jvalanam) [para el cuerpo].
YS 3.42. R: Capacitatea auzului divin (divyam shrotra) se obtine gratie samyama asupra legaturii(sambandha)
dintre akasha (eter; oceanul ce sustine, umple si patrunde peste tot in univers) si shrotra (simtul auzului, ureche);
E: Divine hearing (divyam shrotra) is acquired by making samyama on the relation(sambandha) between
ether(akasha) and the faculty of hearing (shrotra);
F: L’Ouie divin(divyam shrotra) est obtenu grace au samyama sur la relation(sambandha) entre akasha(espace;
ether) et l’ouie(shrotra);
S: Clariaudiencia o audición divina (divyam shrotra) se logra efectuando el control mental (samyama) sobre la
relación (sambandha) entre el espacio vacío (akasha) [y] el sentido del oído (shrotra);
YS 3.43. R: Akasha-gamanam(capacitatea deplasarii prin eter; trecerea prin obstacole materiale,teleportarea;

translocatia) si laghiman(levitatia; zborul;plutirea in aer; imponderabilitatea) se obtin gratie samyama asupra
legaturii dintre kaya(corpul fizic) si akasha (eter) pana la realizarea stadiului de identificare(de osmoza totala) numit
tula (nor;ceata;vata;bumbac;de impregnare eterica a materiei);
E: The power of traveling through akasha(akasha-gamanam)is obtained by samyama on the relationship between
the body (kaya) and akasha (space;ether) when the lightness of cotton is attained during coalesced contemplation;
F: Le pouvoir de se déplacer au travers akasha (espace; éther; ciel) est assuré par la pratique de la
contrainte(samyama) sur la relation entre le corps(kaya) et akasha et par la concentration dans la légèreté du coton;
S: El poder por atravesar (gamanam) el espacio (akasha) se logra efectuando el control mental (samyama) sobre
la relación (sambandha) entre el espacio vacío (akasha) y el cuerpo (kaya), y fusionando la mente (la identificación
enstática; samapatti ) con la ligereza (laghu) del algodón (tula).
YS 3.44. R: Disparitia (kshaya) vălului (avarana) ce ecraneaza lumina(prakasha)este realizata (prin samyama
asupra) modificarii mentale (vrittis) ce se manifesta atunci cand ne aflam in starea indescriptibila (akalpita) din afara
(bahir) carcasei sau a formei corpului numita mahavideha(marea decorporalizare; marea detasare de corp; CCM-
Centrul de Constiinta Mobil); E: The destruction(kshaya) of the veil covering(avarana) the light of
consciousness(prakasha) is realized [by samyama] on that indescriptible(akalpita) mode of mental activity(vrittis)
when consciousness is completely external (bahir) to the body, called the great great disembodiment (mahavideha).
F: La dissipation ou la déplacement(kshaya) du voile qui cache(avarana) la lumière(prakasha) peut être realisée
[grace au samyama sur] la modification du mental(vrittis) generé dans l’état inimaginable(akalpita) quand la
conscience est maintenue extérieur(bahir)[non connectée au corps; libre de la sujetion du corps] dans l’état appelée
la grande désincarnation(mahavideha). S: El velo que oculta(avarana)la luz (prakasha) desaparece (kshayah)
[por medio del samyama]sobre proceso mental (vritti) inconcebible(akalpita) cuando está fuera (bahir) del radio
del cuerpo en el estado de 'gran incorpórea'(mahavideha)
YS 3.45. R: Stapanirea sau controlul elementelor(bhuta-jayah) e realizata prin samyama asupra

arthavattva (finalitatii, scopului) functiei si a legaturii dintre stadiile elementelor(bhuta) de la sthula (stadiul
grosier, material) la sukshma (stadiul subtil) in interconexiunea (anvaya) in care se manifesta svarupa (forma
proprie, invarianta; natura reala sau esentiala) a elementelor ;
E: Mastery over the elements (bhuta-jayah) comes by performing samyama on their gross (sthula)and subtle nature
(sukshama), their essential intrinsic or constant attributes (svarupa), their relative all-pervading qualities (anvaya)
and their functional states (artha vattva). F: La maitrise sur les cinq éléments (bhuta-jayah) est obtenue par la
contrainte (samyama) sur leur apparence grossiere ou dense (sthula), leur essence subtile (sukshma), leur relations
ou la connexité(anvaya), leur forme propre (svarupa), et leur dessein ou leur but et fonctions(artha vattva).
S: El dominio (jayah) de los elementos (bhuta) [se logra]efectuando el control mental (samyama) sobre la forma
física (sthula), la forma sutil (sukshma), la naturaleza esencial (svarupa), la interconexión (anvaya) [y] la finalidad
(artha vattva) [de los elementos].
YS 3.46. R: Gratie acestuia(tatah)[controlului asupra elementelor(bhuta-jayah)]se obtin: pradur-

bhavah(manifestarea; aparitia) animan(puterea de a micsora corpul la dimensiunea unui atom) si celelalte care
transcend legile fizice (mahasiddhis Nota 1) precum si kaya sampat(trupul perfect-vedeti: YS 3.47) si
anabhighata (indestructibilitatea, realizarea "corpului de diamant"), in ceea ce priveste partile sale componente si
proprietatile(dharma); E: From that(tatah)[mastery over the elements(bhuta-jayah)], comes extraordinary faculties
including the power to shrink the body to the size of an atom (anima) and the others transcending physical laws
[mahasiddhis Note: 1], the perfection (kaya sampat)[see: YS 3.47), and invulnerability (anabhighata) of the
body in its components and characteristics (dharma); F: Grace à cela(tatah)[ la maîtrise sur les éléments (bhuta-
jayah)] on acquiert la manifestation des pouvoirs tels que celui de reduire le corps a la dimension d’un
atome(anima), ainsi que les autres pouvoirs [Les huit pouvoirs mystiques(ashtasiddhi) Note: 1], comme la
perfection du corps (kaya sampat)et l'indestructibilité(anabhighata) de ses parties et caractéristiques.
S: En consecuencia (tatah) [del dominio de los elementos(bhuta-jayah)], se manifiestan (pradurbhavah)
[facultades extraordinarias como] la de volverse diminuto (anima) y otras similares (adi), la perfección (sampad) del
cuerpo (kaya) y (ca) la indestructibilidad (anabhighatah) de sus (tad) constituyentes (dharma)
YS 3.47. R: [Din aceasta: prin samyama si controlul asupra elementelor(bhuta-jayah) se realizeaza ]perfectiunea
(sampat) a trupului (kaya),[care se manifesta in] frumusetea formei(rupa),gratia sau farmecul[in miscari]
(lavanya), puterea (bala) si taria interioara,imortalitatea ori invulnerabilitatea diamantului(vajrasamhanatvani);
E: [From this Samyama and mastery over the elements(bhuta-jayah) is realised]the perfection(sampad) of the
body(kaya) [that is manifested as] beauty of form(rupa), gracefulness[in movements] (lavanya), power (bala), and
the internal strength, immortality or the invulnerability of a diamond (vajrasamhanatvani);
F: [Grace à cela (samyama et la maîtrise sur les éléments (bhuta-jayah) est realisé] la perfection (sampad) du
corps(kaya) [qui se manifeste en] la beauté de la forme(rupa), la grace[charme dans les mouvements](lavanya), la
force ou la vigueur (bala), et la fermeté ou l’invulnérabilité du diamant(vajrasamhanatvani);
S: [En consecuencia del samyama y del dominio de los elementos(bhuta-jayah), se manifiestan] la perfección
(sampad) corporal (kaya) [que se traduce en belleza] de forma (rupa), gracia (lavanya) [de movimientos], fuerza
(bala) y la firmeza ,la inmortalidad y invulnerabilidad del diamante (vajrasamhanatvani);
YS 3.48. R: Controlul (jayah) terminalelor (indriya) [de perceptie senzoriala sau de cunoastere(jnanendriya) si
de actiune(karmendriya)] se obtine realizand samyama asupra procesului de cunoaştere (grahana),asupra calitatilor
esenţiale ale fiecarui organ de simţ (svarupa),asupra asmita (senzatiei de exista ca individualitate pe care perceptiile o
genereaza),asupra interconexiunii acestor terminale intre ele (anvaya) si asupra functiei sau finalitatii fiecarui terminal
senzorial sau de actiune (arthavattva);
E: The mastery(jayah) over the eleven organs or terminals (indriya) [for sensory perception(jnanendriya) and
action(karmendriya)] is brought about by performing Samyama on the process of perception (grahana), their
essential attributes (svarupa),their identification as self (asmita), their interconnectedness (anvaya) and their
purposes (arthavattva).F: La maîtrise sur les organes(indriya)[ les terminaux- les organes des sens ou de la
connaissance( jnanendriya) et de l'action(karmendriya)] est obtenu grace au Samyama (contrainte) sur le
processus de perception(grahana), sur leur substance la forme propre(svarupa), le je-suis(asmita), la connexité
anvaya et le dessein des objets(arthavattva); S: El dominio (jayah) de los órganos (indriya) [de
percepción(jnanendriya) y de acción(karmendriya)]se logra efectuando el control mental (samyama) sobre el
proceso de percepción (grahana), la naturaleza esencial (svarupa), la individualidad (asmita), la interconexión
(anvaya) [y] la finalidad (arthavattva) [de los organos de conocimiento (jnanendriya) y de acción
(karmendriya)];
YS 3.49. R: Gratie acesteia(tatah) [indriya-jayah;controlul terminalelor de cunoastere si de actiune) se obtine

puterea de a misca instantaneu corpul cu viteza (javitva) gandului(manas), capacitatea(bhavah) de a cunoaste si a
actiona nemijlocit fara a apela la terminalele grosiere ale vehiculului corporal (indriya) si controlul complet asupra
Naturii (pradhana, cauza primordiala sau a temelia universului manifestat); [aceste capacitati care apar in grup sunt
numite in comentariul lui Vyasa “perfectiunile sau puterile divine de tip fagure” (madhupratika)]
E: From that[indriya-jayah: the mastery over the terminals (indriyas) of knowledge and action] comes the power to
move the body as quickly (javitva) as the mind (manas), the manifestation (bhavah) of cognition and action without
the aid of sense organs (independence of physical organs for knowledge and action) and complete mastery over
Nature [pradhana, the primal cause, the foundation out of which manifestation or arises]. [These are called the
honey-like perfections (madhupratika) - from the commentary by Vyasa];
F: Grace à cela [la maîtrise (jayah) sur les organes (indriya)de la perception sensorielle et d’action] adviennent la
faculté de déplacer instantanément le corps aussi rapide (javitva) comme la pensée(manas), la manifestation
(bhavah) de la connaissance et de l'action d'une manière directe sans l'aide des terminales ou des organes de la
perception sensorielle ou d’action(indriya) et la maîtrise complète sur la matrice de la Nature (pradhana) [la cause
d'où la création tout entière a émergé; Nature primordiale indifférenciée;Subespace Matrice]; S: Gracias a él (tatah)
[el dominio de los organos de sentido y de acción :indriya-jayah] [se obtiene] el poder paranormal que permite el
desplazamiento instantáneo del cuerpo a la velocidad (javitva) del pensamiento (manas) , la condición (bhavah) de
percepción y de acción independiente(vikarana)de los órganos(indriya) y la conquista(jayah) de la materia
primordial (pradhana) ;
YS 3.50. R: Supremaţia(adhishthatritva) in omnicunoastere (sarva-jnatritva) si in omnipotenţă (sarva-bhava) se

realizeaza prin perceperea (khyati)deosebirii(anyata) dintre Purusha(Sinele universal omniprezent; vazator;entitatea
care percepe) si minte(sattva guna) [tendinţa (guna)Naturii(Prakriti) care e caracterizata de
constienţa,impacare,pace, echilibru, armonie si a luminozitate; referire la buddhi(intelectul;"marea sala luminoasa a
constiintei";mahat;vijnanamaya kosha];
E: Supremacy(adhishthatritva) in omniscience(sarva-jnatritva)[ and omnipotence(sarva-bhava) are brought by
complete revelation of the difference between Purusha( the perceiving entity) and the mind(sattva guna) [ sattva is
a fundamental quality (guna) of Nature (Prakriti) characterized by the absence of agitation, awareness, cognition,
peace,lucidity; clarity and luminosity; a reference to the mind field or chitta, in its subtlest individuation, purest
aspect of buddhi (mahat or vijnanamaya kosha)];
F: La suprématie dans omnipotence ou toute-puissance sur tous les états d'existence et l'omniscience est est réalisé
par celui qui connaît la différence entre le purusa et le sattva (référence à l’intellect :Buddhi or Mahat, ou le «grand
principe»;vijnanamaya kosha); S: La supremacía sobre todos(sarva) los estados de existencia (bhava)
[omnipotencia] y (cha) el conocimiento total (sarvajnatritva) [omnisciencia] se adquieren solo mediante el
establecimiento con firmeza (matrasya) en el conocimiento de la diferencia (anyatakhyati) entre el sí mismo
(Purusha) y sattva (la luminosidad mental;el aspecto más puro de la mente: principio mental;
buddhi;mahat;vijnanamaya kosha);
YS 3.51. R: Suprema eliberare(kaivalya) se realizeaza prin detasare sau prin intrarea in starea incolora (vairagya)
chiar si fata de acestea(siddhis; puterile supranaturale de omnicunoastere si in omnipotenţă) atunci cand este
eliminata orice samanta a erorii si suferintei (aflata la radacina atasarii de planul fenomenal;"prizonieratul;caderea");
E: Absolute liberation(kaivalya) is attained through dispassion, non-attachment or desirelessness(vairagya) even
for that[siddhis; supernatural powers: supremacy over forms and states of existence and the omniscience] , when the
seeds of error and suffering at the root of those bondages are destroyed.F: La libération(kaivalya; l'esseulement)
vient en conséquence de la renonciation(vairagya; détachement) de cela [conquête de siddhis], par la destruction de
la semence même des afflictions; S: Kaivalya (el Aislamiento Trascendental) se obtiene a través del desapego
(vairagya) ) incluso (api) de eso (tad) [del conocimiento de la diferencia y los poderes], y para la destrucción
(kshaye) de la semilla (bija) de la imperfección(dosha);
YS 3.52. R: Fata de darurile(harurile;puterile divine) si de invitatiile (upanimantrane) venite din partea fiintelor
din alte taramuri de existenta sau a zeilor(sthani) [se evita] atasarea (sanga) si orgoliul(smaya) fiindca ele
genereaza [imobilism;inghetare;blocarea progresului] ancorarea in iluzoriu sau de ceva fara temelie(akaranam) si
reaparitia(punah) celor nedorite(anishta) [revine orbirea,ignoranta,neputinta,suferinta "caderea ingerilor"]; E: Upon
the gifts(divine powers) and invitations(upanimantrane) from super-physical entities or gods (sthani), [one must
avoid] attachment (sanga) and pride(smaya) because of the anchorage in the illusory without base (akaranam) and
the recurrence(punah) of undesired (anishta) [blindness;ignorance;powerlessness;suffering;”the fall of
angels”;return at the lower levels of existence]; F: Envers ce que nous donnent(les êtres célestes :les pouvoirs divins)
et les invitations des dieux il convient d’éviter l’attachement( l’importance que l’on pourrait accorder à ces effets du
samyama)et l’orgueil (vanité; haute opinion que l’on a de soi-même) , car il est possible le retour du non-désirée
(ignorance,souffrance;la chute vers les plans inférieurs de la Nature se renouvelle). S: Las tentaciones[los poderes
divinos o las invitaciones) (upanimantrane) de los dioses (los devatas; seres superiores) (shthani), no [debe] ser
causa de(akaranam) apego(sanga) o orgullo(smaya), pues pueden volver (punar) [a surgir] inclinaciones
(prasangat) indeseables (anishta)[se corre el riesgo de una indeseable(anishta) recaída (punar) ;se renueve lo
indeseado (los obstáculos)];
YS 3.53. R: Cunoasterea (jnana) nascuta (jam) din discriminare sau cunoasterea nascuta din constienta Realitatii
Ultime (viveka) [caderea voalului Iluziei(Maya)] se realizeaza prin samyama asupra distinctiei dintre kshana
(momente;clipe;cuanta timpului;particula elementara,indivizibila minimala a timpului;contact cu ceea ce este
etern;sine) si krama (succesiunea;tranzitia;temporalitate; ceea ce este efemer;non-sine) [in vederea separarii si opririi
timpului] [vedeti YS 4.33]; E: The knowledge(jnana) born of(jam) awareness of Reality or discriminative insight
(viveka) comes by performing samyama over the distinction of moments (kshana) and (the process of) sucession or
on the sequence of two instants (krama). F: La connaissance (jnana) née (jam) de la discrimination (viveka) [de
l'Etre et non-Etre ou de la conscience de la Réalité] advient par la pratique de Samyama (contrainte) sur le
moment(kshana) et sa continuité dans sa séquence (krama). S: El conocimiento (jnanam) [de la realidad
fundamental] que nace(jam) de la discriminación(viveka) procede a través el autocontrol mental (samyamat) sobre
un instante (kshana ; momento) y su (tad) orden de sucesión (kramayoh) ;
YS 3.54. R: Aceasta [cunoasterea nemijlocita nascuta din discriminare(vivekajam-jnana)] permite intelegerea

deosebirii(anyata) dintre doua entitati identice(tulyayoh) ce nu pot fi diferentiate (anavachhedat) dupa
jati(origine,specie,categorie,clasa), dupa pozitie spatiala(desha) ori dupa caracteristici temporale (lakshana)[(de
genul: kshana(moment) si krama(succesiune)]; E: This [direct knowledge born of awareness of Reality or
discriminative insight (vivekajam-jnana)] allows differentiation (anyata) between two identical(tulyayoh) objects
otherwise indistinguishable (anavachhedat) by jati (origin;class) or by position in space (desha) and time (lakshana
(temporal characteristics) [differentiation by kshana(moment) and krama(succesion;sequence)];F: Par cette
[connaissance directe née de la discrimination ou de la conscience de la Réalité (vivekajam-jnana)] on peut
différencies(anyata) deux choses identiques (tulyayoh) qu'on ne peut pas distinguer(anavachhedat) par jati
(l'espèce) et par la position en espace (desha) et temps (lakshana) [les caractéristiques temporelles:moment
(kshana) or succession (krama)]; S: De éste(tatah) [del conocimiento directo que nace del discernimiento entre un
instante y su sucesión] se deriva el conocimiento (pratipattih) de [la diferencia entre objetos] similares (tulyayoh),
ya que su diferencia (anyata) no es discernible (anavacchedat) por medio del condicionamiento externo (jati; tipo
de nacimiento; especie), la posición [en el espacio] (deshaih) [y] las características temporales [sujetas al paso del
tiempo] (lakshana) [distinción par tiempo kshana(momento) and krama(sucesión; secuencia)];
YS 3.55. R: Cunoasterea nascuta din intuitia discriminativa sau din constienta Realitatii (viveka-jam-
jnana) este o cunoastere transcendenta (taraka-jnana; se afla dincolo de procesele universului
manifestat;induce eliberarea) este lipsita de procesualitate (akrama) si se extinde la fiecare obiect si proces
in totalitatea sa (sarvavishayam) [cunoasterea directa fara verigi intermediare este nemijlocita, fixata in
eternul prezent; sincronica,nemarginita in timp si spatiu; instantanee;opusa cunoasterii progresive
temporal]; E: The knowledge born of awareness of Reality or discriminative insight (viveka-jam-jnana) is
a transcendent (taraka-jnana;trigger liberation) and nonsequential knowledge (akrama) includes the
cognition of all objects and processes whatsoever in the past,present and future (sarvavishayam;
omniobjective, omnitemporal);F: La connaissance née de la discrimination ou de la conscience de la
Réalité (viveka-jam-jnana) est trancendante (taraka; induit la delivrance) sans séquence (akrama) et il
comprend toutes les choses (sarvavishayam) [omni-objectif en tout le temps (omni-temporel); S: El
conocimiento(jñanam) que nace (jam) de la discriminación (viveka) es el [conocimiento] trascendente
(liberador, taraka-jnana) y (ca), como tal (iti), omniobjetivo (sarvathavishayam) [se extiende a todos los
objetos; respecto a todas las cosas en todas las condiciones], total (sarvatha) [por todos los medios,
omnitemporal] e instantáneo (akramam) [no secuencial; simultáneo].
YS 3.56. R: Kaivalya(eliberarea suprema;izolarea) apare cand sattva guna [ referire la puritatea sau luminozitatea
intelectului (buddhi;mahat;"marea sala luminoasa a constiintei";vijnanamaya kosha)] ajunge la acelasi grad de
puritate transparenta sau de luminozitate (shuddhi-samya) ca si Purusha(Sinele;pura constienta;vazatorul); aceasta e
totul(iti); E: Kaivalya(Liberation; absolute freedom; isolation) is attained when sattva guna (the conscious principle;
a refference to the purity of mind-sattva or to the plane of intellect:buddhi;mahat;vijnanamaya kosha ) and
Purusha (the Seer;Self;pure awareness) have attained shuddhi-samya[equal purity; the same level of purity ,
transparency and luminosity]; that’s all(iti). F: Kaivalya (la libération totale; l'etat d'isolement) arrive quand est
établie l'égalité (samya) de la purification (shuddhi) entre sattva guna[la pensée;une référence à Buddhisattva ou
l’intellect :Buddhi or Mahat, ou le «grand principe»;vijnanamaya kosha] et Purusha (son propre Soi,le
spectateur;le Soi individuel, est identique au Brahman, le Soi universel par un processus de projection holograpique);
tout a été dit(iti). S: Kaivalyam(el estado de liberación; el aislamiento trascendental) se produce cuando el aspecto
mas puro [de la mente] (sattva) [sattva guna - principio mental, luminosidad mental, el aspecto más puro de la
mente: buddhi; mahat;vijnanamaya kosha] y el Purusha(el alma;el observador el sí-mismo-esencial) alcanzan la
misma (samye;igual) pureza (shuddhi). Eso es todo(iti).
4.4.Cartea IV: Partea despre Eliberare sau Izolare (Kaivalya Pada)/
YS 4.1. R: Puterile supranaturale (siddhis) pot fi obtinute prin nastere (janman), droguri (aushadhi),
incantatii (mantra), asceza (tapas) si transa (samadhi) ;
E:The supernatural powers (siddhis) may be obtained either through birth [janman] or can be activated by
drugs (aushadhi), recitation of incantations (Mantras), ascetic practices (tapas) and through trance
(samadhi) ; F: Les pouvoirs magiques sont le résultat de naissance (janman),ou engendres par l'utilisation
de plantes (aushadhi), par la recitation des formules magiques (mantra), par la pratique de l' ascèse (tapas)
et par l'union enstatique ou trance(samadhi). S: Las capacidades paranormales (siddhis) provienen de
nacimiento(janman), hierbas alucinógenos o de elixires(aushadhi), recitación de encantamientos o de
fórmulas mágicas (mantras), austeridad o ascesis(tapas) y de énstasis (samadhi).
YS 4.2. R: Parinama (transformarea calitativa) jatyantara (dintr-o clasa in alta;nasterea intr-o forma
superioara de existenta:familie,casta,specie;referire la "a doua nastere",care deschide accesul la samadhi si
siddhis ) este efectul apurat (acumularii;umplerii; supraincarcarii potentialitatilor,tendintelor ori cauzelor
creative) ale prakriti (naturii inerente);[vedeti YS 3.14];E:The transformation (parinama) from one species
or kind into another species (jatyantara) [is possible] because of the apurat(by overflow; superabundance of
the tendencies , potentialities or creative causes) of Nature (Prakriti) ;[see: YS 3.14];
F:La transformation(parinama) dans une forme d'existence differente (jatyantara) arrive au travers
du remplissage (apurat) de sa nature innée (prakriti) ou grace à la superabondance de la Nature;
S:Las transformaciones evolutivas (parinama) de las especies o de una sustancia en otra (o
nacimiento) (jatyantara) ocurre por el desborde(apurat) de la potencialidad natural (prakriti).
YS 4.3. R: La fel cum procedeaza agricultorul [care-si uda campul eliminand barajul din calea apei din canalul
de irigatie]tot asa la originea oricarei transformari se afla cauza instrumentala(nimitta), care nu activeaza
tendintele naturale, ci doar goleste pt. a umple prin indepartarea obstacolelor;E:Like a farmer(remove
obstacles to irrigate a field) the incidental cause (nimitta) does not move or stir up the natural tendencies
into activity;it merely removes the obstacles; F: Comme un paysan rompt la digue qui empeche l'eau de
s'ecouler sur ses terres, a l'origine de toute transformation est la cause instrumentale (nimitta)qui
n'agite pas les divers tendences de la nature, mais est visee l'elimination des obstacles; S:Como un
agricultor retirando los obstáculos que impiden el buen riego la causa instrumental (nimitta) no
agita las diversas tendencias naturales sino que simplemente remueve los obstáculos.
YS 4.4. R: Mintile separate create artificial(chitta-nirmana) nu sunt altceva decat creatii ale
asmita(senzatiei existentei individuale); E:Artificially created or projected(nirmana) minds (chittani)
[proceed] from the essential I-am-ness (asmita-matra); F: Les differents esprits(chittani) crées
artificiellement (nirmana)procède du je-suis une individualite (asmita); S:Las mentes creadas
artificialmente procedem exclusivamente de la conciencia de existencia (de la individualidad);
YS 4.5. R: Doar mintea unica originara (chitta-ekam) genereaza,dizolva si conduce nenumaratele (an-eka) minti
secundare (pravritti) angajate in diferitele lor activitati autonome; E:The one(natural) mind is the director or the
mover of the many(artificial) minds in their different activities. F: Un seul mental (principal) dirige les autres
mentals variées crées dans la variété de leurs activités(Dans les multiples modifications de l'activite mentale,un seul
mental en antraine d'innombrables); S: Una mente única es la que promueve la actividad de otras innumerables;
YS 4.6. R: Dintre aceste[minti autonome create inzestrate cu puteri supranaturale] doar cele nascute din
meditatie (dhyana) sunt lipsite de ashayam[karma latenta;depozitul de
samskaras(reziduuri,intipariri,constructii mentale;intentii;dorinte)]; E:Of these (minds with perfections)
the mind born of meditation (dhyana) is free from karma-stock (ashayam); F:D'elles (des pensées avec
pouvoirs surnaturels) les obtenues au travers de la méditation n'ont pas d'impressions subliminales;
S:De éstas(las numerosas mentes creadas),sólo la producida por la meditación está exenta de
depósito kármico (libera de los vestigios de las impresiones acumuladas en el pasado);
YS 4.7. R: Karma [actiunile nondirective si efectele lor: samskaras(imprintari;impresii)] yoginilor [care

opereaza prin intermediul nirmana chitta (mintii create) ce provine din meditatie (dhyanajam)] nu sunt
ashukla (nici albe,pure,bune), akrisnam (nici negre,impure,rele)[ fiindca actioneaza fare sa caute
fructul;fara motivatie; activitatile sufletului sunt eliberate de perechile de contrarii] in schimb
[karma(faptele directive) ale celorlalti] sunt trividha(triple;de trei feluri:albe,negre si amestecate);
E:Karmas (nondirective actions and their results: samskaras(latent impressions)]) in the case of Yogis
[who operate by nirmana chitta (created minds) born of meditation (dhyanajam)] are neither ashukla
(white,good) nor akrisnam (black,bad);they are of three kinds in the case of others; F:Karmas (les actions
et leurs effets:samskaras) du yogi ne sont ni blanches, ni noires, tandis que les actions des autres sont de
trois types;S: Karma (o las acciones y samskaras o activadores subliminales) de los yoguis(cuya
conciencia proviene de la meditación) no son ni blancas ni negras, (mientras que) las de los otros son
de tres tipos.
YS 4.8. R:Din aceasta[karmashaya;depozitul de karma;karma de trei feluri] se maturizeaza (vipaka) doar

acele vasana[seminte;impregnari mentale;tendinte psihice] pt. a caror manifestare(abhivyata) exista
conditiile favorabile (anuganam); E:From these (karmashaya) only those tendencies (vasana) are
manifested (abhivyata) for which the conditions are favourable(anuganam) for fruition(vipaka).
F:Alors (des ces trois variétés de karma) se manifestent seulement vasana (impregnation mentale;les traces
souvenirs ou impressions subconscientes) pour qu'ils existent des conditions appropriées à leurs maturation.
S: De ello (las acciones de los no yoguis o karma de tres tipos), se deriva la manifestación(abhivyata)
sólo de esas vasana (impresiones latentes o subliminales) que correspondan a la maduración(vipaka)
de estas (acciones)
YS 4.9. R:Samskara(impresiile latente;intiparirile) si smriti(memoria profunda) sunt identice functional

(ekarupatvat), fiindca exista o succesiune cauzala (anantaryam) desi sunt separate (vyavahitanam) dupa
jati(nastere,clasa), desha(loc) si kala (timp,epoca). E:Samskara (latent impressions) and smriti (depth memory)
have the same identity in their functional form (ekarupatvat) because there is a causal succession,even though
separated by jati (birth;class), desha (localization in space) and kala (localization in time) ; F:Samskara (les
impressions latentes; les réacteurs subliminaux) et smriti(la mémoire profonde) ont un meme identite
fonctionnelle(ekarupatvat),grace a la relation causale,même quand elles s'expriment differemment selon leur
séparation par la naissance, l'espace et le temps.S: Con motivo de la homogeneidad existente entre Samskara (las
impresiones,los impulsos kármicos) y smriti (la memoria; recuerdos ) se crea una sucesión ininterrumpida de
impresiones latentes, incluso aunque éstas se encuentren separadas por nacimiento, lugar y tiempo.
YS 4.10. R: Iar acestea(vasana;impresii subliminale; potentialitati latente) sunt fara inceput (anaditva)
fiindca nevoia lor de a exista (ashisah) este eterna (nitya); E: These (vasana;subliminal impressions) have
no beginning (anaditvam) since the desire to live (ashisah) is eternal(nitya);F: Celles-ci
(vasana:impregnations mentales) sont sans commencement(anaditva)a leur existence car leur besoin de se
manifester(ashisah) est la, depuis toujours(nitya);S: Estas (vasana;las impresiones subliminales) no
tienen un principio en el tiempo(anaditvam), pues el deseo (que generan) es eterno(nitya);
YS 4.11. [R: Fiindca (vasana) fiind legate cauzal (phala;fiind efectele,fructele) de terenul sau substratul
(ashraya) care le hraneste si in care isi au radacina (alambana) daca acesta din urma (cauza) dispare, atunci
inceteaza si efectele (vasana);E:Being bound together as cause -effect, substratum-object,they(effects,ie.
vasanas) disappear the on their (cause,i.e.avidhya) disappearance; F:Parce qu'elles (vasana; les traits
subliminaux) sont liee a la cause et a l'effet (phala;fruit) du terrain(ashraya) qui les nourit et les
support(alambana),quand ces derniers disparaissent,ces latences (vasana)disparaissent (abhavah)
egalement; S: Ya que (las impresiones subliminales) desaparecen cuando desaparece el punto crucial
entre causa y efecto (por un lado), y entre objeto y soporte (por otro).
YS 4.12. R: Trecutul (atita) si viitorul (anagata) exista in propria sa forma [svarupa(in obiectul in sine;in
realitatea prezenta)], [dar cele doua aspecte ale prezentului sunt percepute ca diferite] din cauza diferentei de
dharma(de caracteristici,proprietati) datorate diferentei de adhva (drum parcurs;cale de dezvoltare);
E:The past(atita) and the future(anagata) exist (in the present reality of the object ) in their own form(svarupa).
[The two aspects of present is due to ]the difference of Dharmas or properties is on account of the difference
of paths (adhva)]; F:Le temps passé (atita) et le futur(anagata) existe dans la réalité présente en raison de sa
nature propre à cause des différences entre les chemins et de leurs caracteristiques; S: El pasado y el
futuro existen (en el presente) en su propia forma ,ya que (su manifestación) depende de la
diferencia de caminos y de las propiedades;
YS 4.13. R:Acestea(caracteristicile;calitatile;proprietatile inerente ale timpului) manifestate (vyakta:

manifestate in prezent) ori nemanifestate[suksma:latente;subtile;manifestate (trecut si viitor)] sunt de
natura (atmanah) celor trei tendinte(guna); E:These (characteristics,qualities of time),whether manifest
(vyakta) or unmanifest (suksma) are of the nature of Gunas ; F:Ces (caractéristiques du temps), [qui
sont présentes a tout moment],manifestes ou subtiles sont la nature des (trois) Gunas; S: Estas (las
características de lo pasado y lo futuro), manifestadas o no manifestados, son de la naturaleza de los
constituyentes fundamentales (las gunas).
YS 4.14. R: Din cauza parinama-ekatva(unitatii ori sincronizarii transformarilor gunas) se pastreaza

vastu-tattva(identitatea-cu-sine;esenta; ceea ce este obiectul in sine);E:Because of the parinama-ekatva
(unity or synchronization of changes in the gunas) essence of the object (vastu- tattvam) is conserved; F:En
raison de l'unicite et de l'homogèneite de la transformation des gunas l'indentite d'une chose est
conserve( un objet apparait comme une unité). S: Debido a la unidad de la modificación de las
gunas la esencia del objeto(el ser propio de una cosa )
YS 4.15. R: Desi obiectul ramane acelasi (vastu samye) diferenta din mintile observatorilor(chitta bhedat)
intre cele doua(tayoh) [obiectul in sine si cunoasterea sa] este datorata deosebirii (vibhaktah) dintre
panthah(caile sau drumurile parcurse); E:The object being the same(vastu samye) the differences in
minds(chitta bhedat) between the two(tayoh) [the object and its cognition] are due to their separate
(vibhaktah) path (panthah); F:Par rapport à l'unicité d'un objet perču ,c'est a cause de la multiplicité
des etats de conscience qu'on les percoit differemment; S: Dado un mismo objeto(vastu samye), las
mentes (que lo conocen) son diferentes; por eso objeto y diferencia de mente sus caminos están
separados (mente se encuentran en planos distintos);
YS 4.16. R: Existenta unui obiect nu este dependenta de o singura minte (eka-chitta); altfel ce s-ar intampla
cu el atunci cand ar inceta sa fie perceput de acea minte (apramana)? E: An object's existence is not
dependent upon a single mind(eka-chitta).Otherwise what would happen of that object when that mind no
longer perceived it (apramana)? F:L'existence d'un objet n'est pas dépendant d'un seul mental.Si
c'etait le cas que deviendrait-il quand il n'est pas percu?S: El objeto de percepción no depende de
una sola mente pues(chitta); ¿qué le pasaría si al objeto de percepción si el medio para conocerlo no
se encuentra allí?
YS 4.17. R: Un obiect poate fi jnata (cunoscut;perceput) sau ajnata (necunoscut) dupa cum colorarea sa
(uparaga) raspunde sau nu apeksha (motivatiilor,dorintelor) si vach(diversele voci,centre de interes)
manifestate de minte(chittasya);E:An object is jnata (known,perceived) or ajnata (unknown) according
to whether the mind is coloured or not by it,depending on apeksha (motivations,desires) and
vach(voices,centre of interests)manifested by the mind; F: Un objet est jnata (connu, percu) ou
ajnata(méconnu) dans la mesure de la coloration acquise par le mental (chitta) si sa coloration
repond a l'interet que manifeste le mental; S:Un objeto es conocido o desconocido según que la mente
resulte o no 'coloreada' por él;
YS 4.18. R: Intotdeauna(sada) fluctuatiile (vrittis) din minte (chitta) sunt cunoscute (jnatah) celui ce se
afla la comanda mintii (tatprabhoh) adica lui Purusha (vazatorului;constiintei profunde) din cauza(tvat)
invariantei sale (aparinama); E:Always the modifications of the mind are known to its master Purusa(Self;
the perceiver) on account(tvat) of its changelessness (aparinama); F: Les modifications (ou l'agitation
du mental) sont toujours percues par son maitre- la toute-puissante conscience profonde(Purusha),en
raison de son immuabilité; S: Las modificaciones de la mente son siempre conocidas, ya que el alma
(Purusha), que el señor de la mente (chitta) no es modificable;
YS 4.19. R: [Mintea(chitta)] nu e sva-abhasa(luminoasa sau constienta in sine;nu are propria lumina)

fiindca ea este drishya (perceptibila;este obiect al perceptiei,cunoasterii) ; E: [Mind(chitta)] is not self-
luminous (sva-abhasa), because it is knowable or perceptible(drishya); F:[Le mental(chitta)] n'a pas
svabhasam (d'eclat en soi;n'est pas auto-illuminée),puisqu'il est perceptible(un objet de perception;qui peut
etre vu);S: La mente no brilla con luz propia, desde el momento en que es perceptible.
YS 4.20. R: De altfel nu exista posibilitatea ca aceasta [chitta: mintea] sa cunoasca simultan in acelasi timp (eka-
samaya) ambele directii opuse (ubhaya) [cunoasterea a obiectelor senzoriale si cunoasterea de sine] E:Moreover, it
is impossible for it(the mind) to be of both ways(as perceiver and perceived) at the same time;F:Et il n'y a pas
connaissace des deux a la fois(de l'objet et de soi meme) [en raison que le mental(chitta) n'etant pas
conscience,ne peut se connaitre alors qu'il est toune vers la perception exterieure]; S: (El complejo
mental:chitta) no puede haber comprensión de ambos simultáneamente (de sí mismo y de las cosas) al mismo
tiempo
YS 4.21. R: Daca [ar putea fi presupusa] cunoasterea unei minti de catre o alta minte interioara (chitta-
antara-drishya) aceasta ar conduce la o reverberatie infinita extinsa la absurd (ati -prasanga) a
cunoasterii cunoasterilor (buddhi-buddher) si la confuzia amintirilor (smriti-samkara); E:If (it could be
postulated) the cognition of one mind by another within(chitta-antara-drishya) we would have to assume
a repetition ad infinitum(ati -prasanga) of cognition of cognitions(buddhi-buddher) and a confusion of
their memories (smriti-samkara);F:Si le mental pouvait etre connu par un autre plus subtile, alors il y
aurait une répétition ad infinitum des consciences mentales et une confusion de leurs memoires;
S:Si el conocimiento de una mente por otra es aceptado, entonces habría conocimiento de
conocimientos guiando al absurdo y a la confusión de memoria.
YS 4.22. R: Cunoasterea perfecta de sine (samvedanam ) a formei propriei constiinte (svabuddhi) e

realizata in starea in care constiinta(mintea) nu mai este intoarsa in afara si nu mai trece de la o stare la alta
(apratisankramayah) pt ca se se aseaza in acea forma (tadakara) care oglindeste (apattau) pe
Acela(Purusha); E: Self-cognition the knowledge of its own nature(is obtained) when consciousness
assumes that form in which it does not pass from place to place; F:Quand le mental est apaise et il ne
passe pas d'un objet a l'autre, il devient transparent et releve une connaisance parfait de sa propre
intelligence, parsqu'il rejoint la forme de la conscience profonde (Purusha); S: El auto-conocimiento de
la propia naturaleza se logra cuando la conciencia (la mente) asume esa forma en al que no pasa de
un estado (o nivel ) a otro. [El alma, que no se identifica con los objetos, deviene consciente del propio
conocimiento cuando la mente toma su forma y se disuelve en sí mismo(Purusha)];
YS 4.23. R: Mintea(chittam) colorata (uparakta) de vazator (drashtar;Sine;Purusha) si de vazut

(drishya;cunoscut;obiect;spectacol ;Prakriti) devine atotcuprizatoare (sarva-artha);
E:The mind coloured by the Knower (i.e..,the Purusha ) and the Known(i.e..,the Prakriti) is all-apprehending;
F:Le mental coloré par Drastri (l'observateur,le voyant) et drishya (l'observé, le vu) devient tout
compréhensive (sarvartham).S:La mente que está coloreada por el observador (drastri) y el
observado(drishya) aprehende todo(sarva-artha);
YS 4.24. R: Desi (api) colorata de nenumarate impregnari (vasana) aceasta (mintea) actioneaza (kari) in
slujba (parartham) si in asociere (samhatya) cu altul (vazatorul;Sinele;Purusha);
E:Though variegated by countless vasanas impressions,it(the mind) acts for another (purusha), for it
acts in association;F:Bien que le mental est colore ou teintée par d'inombrables impregnations, il
existe pour un autre (le Soi, Purusha),auquel il est associe dans son activite;S: La mente, aún siendo
variadas sus incontables impresiones latentes(vasanas) actúa para otro (para el observador, el
purusha), porque trabaja en asociación.
YS 4.25. R: Pentru cel care a vazut distinctia (dintre Purusha-spectator si Prakriti-spectacol) inceteaza
complet (vinivrittih) [dorinta] de a ramane prizonier al reflectiei constiintei Sinelui (atma-bhava); E:For
one who has seen the distinction the cessation (of desire) for dwelling in the reflection of the consciousness
of Atman; F: Pour celui qui voit la distinction(entre Purusha-spectateur et Prakriti-spectacle) surgit
une discontinuation de la projection du non-Soi; S: Para quien comprende la diferencia (entre el
observador y el complejo mental) concluye la sensación de ser uno (individualidad).
YS 4.26. R: Atunci(cand e inteleasa distinctia),intr-adevar mintea(chittam) se orienteaza catre discriminare

(viveka-nimnam) si este atrasa (pragbharam) catre kaivalya(starea de eliberare)[in care se obtine
detasarea si eliberarea de toate legaturile ce tin mintea prizoniera,"cazuta" in lumea fenomenala];
E:Then ,verily, the mind is inclined towards discrimination and gravitating towards Kaivalya
(absolute independence).F: Alors,en verite,le mentale s'incline vers la connaissance discriminative et
naturellement gravite en direction de Kaivalya( l'état de libération ou le detachement de tous les
liens); S: Entonces(cuando se comprende la diferencia), realmente la mente se inclina hacia la
discriminación y se encamina hacia el Aislamiento Trascendental (Kaivalya).
YS 4.27. R: In cursul discontinuitatilor sau ale fisurilor (chidra) din aceasta(viveka khyati-constiinta
discriminativa) mintea se poate umple cu alte continuturi mentale(pratyaya) interioare din cauza existentei
samskaras (impresiilor latente;intiparirilor mentale); E:In the intervals (chidra) arises other inner Pratyaya
(contents of consciousness) from the force of Samskaras; F:Au travers les cassures dans la
connaissance discriminative surgissent d'autres pratyaya (pensees parasites,fluctuations) dans le
mental dues aux impressions latentes résiduelles(samskara);S: Durante las imperfecciones de forma
intermitente el estado de discriminación (viveka) o discernimiento surgen otros pratyayas a causa de samskara
(las impresiones pasadas; impresiones latentes).
YS 4.28. R: Indepartarea(hanam) acestora [pratyaya (continuturile mentale); samskara(impresii

latente),chidra (fisuri;discontinuitati)] se face in acelasi mod ca si kleshas(cauzele suferintelor) despre care
s-a spus (ukta) E:Their (i.e. of pratyaya,samskara,chidra) removal [is accomplished by the same means]
as has been described for Kleshas(causes of suffering); F:Leur cessation doit être envisagée comme il a
été dit concernant les causes de malheur (kleshas);S: La remoción de éstas (pratyayas,samskara-
impresiones latentes) es similar a la destrucción de los kleshas (los impedimentos; de las manchas);
YS 4.29. R: Enstaza suprema numita dharma megha samadhi(transa care duce dincolo de norul dharmei)
este accesibila pt.akusidasya(cel detasat de efecte;dezinteresat; nondirectiv;fara expectatii;vairagya) chiar
si fata de pra-samkhya (cea mai inalta meditatie;cea mai inalta Iluminare) daca practica in mod constant si
fara intreruperi viveka-khyati (cunoasterea sau constiinta discriminativa); E: Dharma-Megha-Samadhi
follows in the case of one, who is able to mantain a constant state of akusidasya
(dispassion;vairagya)even towards the most exalted state of enlightment (pra-samkhya) and to
exercise the highest kind of discrimination (viveka-khyateh);F: L'union désignée comme Dharma-
megha ("nuage qui déverse la vertu") est atteinte quand l'individu reste toujours akusidasya (non-
attaché ,désintéressé;vairagya) même dans l'état d'élévation suprême et l'omniscience, (pra-
samkhya) acquiert l'illumination discriminative perpétuelle(la vision du discernement;viveka-
khyateh); S: El dharmamegha samadhi el énstasis llamado 'nube de virtud' (santidad) sigue a la
sabiduría nacida del absoluto conocimiento discriminativo (o discernimiento) cuando es
desinteresado incluso a la mas elevada meditación.
YS 4.30. R: Atunci(gratie dharma megha samadhi) se sting (nivrittih) cauzele suferitelor (kleshas) si
efectele lor (karma); E:Then follows freedom from cause of afflictions (kleshas)and effect of afflictions
(karma); F: A partir de cela, cessent les causes des afflictions(kleshas) et leurs effets (karma);
S: Posteriormente(la interiorización suprema) surge la libertad de las consecuencias de las acciones
(karmas) basadas en las causas de aflicción (kleshas);
YS 4.31. R: Atunci, dupa indepartarea tuturor ecranarilor si impuritatilor, ceea ce mai ramane de cunoscut este
nesemnificativ fata de cunoasterea infinita[ ce se reveleaza in cursul Iluminarii]; E:Then,in consequence of
the removal of all obscuration and impurities, that which can be known(through the mind) is but
little in comparison with the infinity of knowledge(obtained in Enlightenment);F: Puis, étant libéré de
la couverture des impuretés il reste très peu de choses à connaitre du fait que la connaissance qui en
résulte est infinie ;S: Entonces, con la remoción de todo velos e impurezas, queda poco por conocer
por la infinitud del conocimiento.
YS 4.32. R: Atunci i-au sfarsit (samaptih) procesele de transformare (parinama) [ale gunas] fiindca
ratiunea de a exista celor trei tendinte (gunas) fost implinita (kritarthanam); E:Then comes to an end the
process of change(in the Gunas) for the three gunas have fulfilled their purpose; F: Ensuite vient la
fin (samaptih) des séquences (krama) dans les mutations (parinama) des gunas, qui ont accompli leur
raison d'etre (kritarthanam); S: En consecuencia[en la identificación enstática (correspondiente a esta
interiorización suprema)] desaparece el proceso de transformación(la sucesión de modificaciones) de los
elementos constitutivos esenciales[gunas],habiendo cumplido su propósito las gunas se retiran.
YS 4.33. R: Succesiunea (krama) de transformari(parinama) secventiale discontinue, clipa de clipa

(kshana-pratiyogy) devine perceptibila (nirgrahyah) cand se ajunge la sfarsit (aparanta); E:Krama is
the process, corresponding to moments which become apprehensible at the final end of
transformation(of the Gunas); F: Krama est ce processus séquentiel des transformations(des
gunas),qui se fait d'instant en instant,devient perceptible quand il s'acheve; S: Krama es el proceso
de las transformaciones correspondiente a los momentos, perceptible en la etapa final de la
modificación;
YS 4.34. R: Kaivalyam (starea de eliberare; izolarea;starea de independenta;de existenta a Sinelui in sine) reprezinta
punctul final al reintoarcerii la Sine(Purusha) cand se ajunge la asezarea puterii constientei (chittishakti) in propria sa
forma (svarupa; propria identitate);in aceasta stare cele trei calitati/tendinte ale Naturii (gunas) se resorb (pratisava) in
substanta cauzala(prakriti), fiind lipsite (shunya) de motiv (artha)[de existenta] [dupa implinirea menirii lor de a
permite experimentarea si eliberarea lui Purusha];asta e tot(iti);
E Kaivalyam (liberation) is the final point of returning to the Self(Purusha) when the power of pure awareness
(chittishakti) is established in its own nature(svarupa);in this state the fundamental qualities of nature(gunas) are
reabsorbed (pratisava) into their original state (prakriti), being devoid(shunya) of purpose(artha) [for existence]
[after having fulfilled their target to permit experience and absolute freedom of Purusha ]; that’s all(iti);
F: Kaivalyam (l'état de libération;l'etat d'isolement) est le point final du retour a Soi(Purusha) quand on arrive a
l'établisement du pouvoir de la conscience(chittishakti) en son propre Être (svarupa; dans sa propre forme); dans
cette état il y a une ré-absorbtion(pratisava) des gunas en leur substance causale(prakriti), apres l'accomplissment
de leur raison d'être (ayant permi l'expérience et la libération du Purusha les Gunas n'ont pas plus de propos à
accomplir); c'est tout(iti);
S: Kaivalya (el estado de liberación; el aislamiento trascendental) es el punto final sul sentiero del ritorno al propio
Ser (Purusha;ritorno della conciencia pura al centro; la restauración del estado primordial) cuando el poder de la
conciencia pura (chittishakti) es establecida en sí mismo(svarupa; propia identidad) ; un estado en el cual los
gunas(los elementos constitutivos de la Prakriti) entra en la Disolución (pratisava) de los cuales han
perdido(shunya) todo ración de existencia (artha)[debido al cumplimiento de su propósito]; este es el fin(iti);
ॐ
पत जिल योग सू
Patañjali Yoga Sūtra

ॐ
5. Reguli de Aliniere[Yoga Sūtra]
text in limba sanskrita; transliterare, traducere in limba romana
Alignment Instructions [Yoga Sūtra ]
in Sanskrit-Romanian-English Translation
समािध
s:m:aeD: p:adH
Samādhi-pādaḥ
5.1. Cartea I: Partea despre Transa Mistica sau Enstaza(Samadhi Pada)
Book I: Portion on Mystic Trance or Enstasis(Samadhi Pada)
Samadhi Pada sau "Partea despre Samadhi"(lit.:transa mistica;enstaza;absobtie meditativa; contemplatie) are 51
de sutra (instructiuni,reguli,aforisme) in care sunt prezentate bazele stiintei si tehnologiei Yoga
(lit.:unire;aliniere;centrare,conjunctie) si caile de acces imediat la starea indescriptibila de functionare holografica
(functionare nondualista), in care se suspenda distinctia subiect-obiect si se manifesta cunoasterea si actiunea
directa sau nemijlocita asupra realitatii/ Samadhi Pada or "Portion on Samadhi "(mystic
trance,enstasis,contemplation) contains 51 sutra(instruction,rules,aphorisms] in which are presented the
foundations for the science and technology of Yoga(union,centering,alignment,conjunction) and the ways for
immediate access to the beyond descriptions state of holographic functioning of the mind(nondual
functioning),in which the distinctions between subject and object disappear and the powers of direct or unmediated
knowledge and action of reality are manifested;
Sutra:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38
39 40 41 42 43 44 45 46 47 48 49 50 51
ॐ
YS 1.1. .1.ॐ. AT: y:aðg:an:ØS:as:n:m:Î
Awyaeganuzasnm!.1.
ekah//OM/atha yogānuṡāsanam
ekah/OM/ atha yoga anu shasanam
Traducerea convergenta/ConvergentTranslation:
R: OM(AUM)/Acum si aici, Yoga[starea unificata;Stiinta si tehnologia Transei pt.Aliniere] este dezvaluita

secvential [sub forma de sutra] Nota
E: OM(AUM).Here and now,Yoga [the centered state;Science and technology of Union] is exposed step-by step [in
the form of sutra(instructions;condensed rules;aphorisms)]/ F:OM. Maintenant,le Yoga(etat unifiee;la science de
l'Union) est expose [sous la forme de regles condense(sutra)]/ S:OM,Ahora la enseñanza para (provocar) el estado
unificado (yoga);
Traducerea fiecarui termen/Divergent Translation

ekah: R: unu;unic;singur; E:one;single;
OM(AUM)(ॐ):R: Silaba pronuntata «AOUMN..», considerata cel mai inalt simbol[sonor si grafic]al spiritualitatii hinduse,
este «Cuvantul» originar care simbolizeaza Realitatea Ultima. Pranava, termen utilizat pentru a desemna silaba mistica
OM[AUM] , este folosit ca semn de bun augur,pentru a aduce «sorti favorabili», la inceputul unei calatorii sau a multor
texte,imnuri incantatii sau invocatii mantrice: «OM Mani Padme Hum»(lit.: "OM giuvaerul Lotusului");«OM TAT SAT» (lit.:
«OM! Acela este Fiinta »;"OM! Acela este Existenta eterna"; "OM! Acela Exista"; "OM! Acela Care Este"; "OM! Cel Ce
Este"); Silaba sacra OM[AUM] este incantatia,cuvantul sau mantra care invoca si desemneaza Divinitatea; Acest simbol sonor al
Absolutului, in forma sa manifestata[Ishvara], este folosit ca si AMIN,AMEN(in crestinism),ori AMAN(in islamism) pentru a
invoca protectia Divinitatii asupra unei ofrande.In cazul nostru,lucrarea de fata este o ofranda daruita umanitatii de catre
reprezentantii unei civilizatii acvatice (nagas),mult mai avansate decat cea actuala.Patanjali indica si utilizarea acestui simbol al
spiritualitatii hinduse [in forma sa sonora]pentru a intra direct in transa mistica(samadhi)[vedeti:YS.I.27-29];
atha (अथ ): R: MW50.3 (adverb) in continuare; acum; iata; acum prin urmare;acum si aici(atemporal;sincronic);formula
introductiva de bun augur la inceperea unui nou demers[subiect]; pentru a indica faptul ca de aici incepe o lucrare sau ca va fi
anuntat un titlu in cele ce urmeaza; atha este o formula simetrica cu iti [YS 4.34.] care indica sfarsitul, terminarea expunerii sau
lucrarii;Patañjali realizeaza de de la primul termen o legatura intre inceput si sfarsit [«atha ..iti»="asta.. este"] 1) indica inceperea
unei teme noi, expunerea unui subiect concret I.1;Vyasa afirma ca atha, cu semnificatia de "acum"are drept obiectiv sa
semnaleze adhikara ("autoritatea", "calificarea", "calea dreapta". Desi atha detine si alte semnificatii precum “apoi;dupa
aceea", "investigare;cercetare" si "felicitare", Vyasa declara ca in contextul Yoga Sutra 1.1, atha este utilizata sa semnaleze
adhikara. Tinand cont de afirmatia lui Vyasa, atha poate sa se refere la o recunoastere implicita a autoritatii lui Patañjali si a
intruirii sale. Prin prefixul anu, Patañjali neaga faptul ca ar fi autorul invataturii(care este mult mai veche) iar prin termenul
atha reafirma autoritatea sa drept metoda de instruire. Cu toate acestea exista implicit doi factori esentiali care contribuie la o
relatie autentica intre maestru si discipol (guru-sishya) asa cum se aplica in yoga: (i) exista o dorinta de cunoastere din partea
discipolului, prin mijlocirea investigatiei critice si a disciplinei meditative, si (ii) Patañjali pune in compartimente separate
cunoasterea autentica asupra yoga si dorinta. "Cunoasterea" este deschisa pt .cei ce poseda dorinta necesara pt eliberare
spirituala (mumukshu), si pt cel ce este suficient de calificat pt. a progresa pe calea yoga. Un astfel de text ce apartine unei
traditii concrete("stiinta" integrala a corpului) si care contine reguli de disciplina este considerat un text shastra (yoga-
shastra) (Witcher, Ian "The Integrity of the Yoga Darshana"). Atha se refera la pasul preliminar in care discipolul studiaza acest
text. Instruirea yoga se bazeaza pe o experienta vie si continua a unei traditii de practica neintrerupta (anu). Yoga se bazeaza pe
experimentarea directa de catre practicant a instructiunilor sau regulilor expuse de Patanjali iar nu pe o cunoastere teoretica sau
pe vreo credinta; E::now; then, afterwards, later, subsequently, after; S:MW50.3 (adverbio) a continuación, ahora; 1) indica que
se inicia un nuevo tema, es decir, la exposición de un asunto concreto I.1;Vyasa afirma que atha, con el significado de “ahora”
tiene por objetivo señalar adhikara. Adhikara significa “autoridad”, “cualificación”, “derecho”. YS 1.1
yoga(योग ) =R: MW889.2 (masculin) uniune, conexiune; proces de unire (cu realitatea cauzala),centrare,injugare;unire,
uniune;aliniere;conjunctie [cosmica; planetara;al tuturor corpurilor sau invelisurilor fiintei umane]; procesul de centrare,de
unificare, de aliniere sau de injugare al tuturor corpurilor sau invelisurilor[materiale,energetice si informationale]care alcatuiesc
atat fiinta umana,cat si universul]; stiinta si tehnologia Yoga (stiinta uniunii cu Izvorul Divin Dumnezeu);orice centrare sau
unire(yoga) cu centrul (cu realitatea cauzala;"Altarul"), presupune realizarea simultana a unui proces de separare,de rupere sau
de izolare(viyoga) de periferie(realitatea efectelor); procesul de unire (yoga) si cel de separare(viyoga) sau de izolare (de lumea
fenomenala) nu sunt succesive ci simultane(orice receptor de radio care "prinde" un post de emisie pierde postul anterior);Yoga
este calea care permite reintoarcerea la adevarata noastra identitate [ne descoperim adevarata natura sau "fata primordiala"]si
calea care ne conduce la eliminarea orbirii [avidya;ignorantei; inconstientei]si a neputintei [alienarii;caderii in robie]; de la :
√yuj (a uni, a atasa, a conecta, a alinia;a injuga); 1)a pune impreuna diferite lucruri in asa fel incat uniunea sa manifeste
proprietati care nu apar in componentele sale luate izolat (Iisus foloseste "pilda aluatului" pt a arata ca se realizeaza ceva
diferit de componente:faina+apa); 2) starea in care omul se afla in sine insusi;starea de uniune; starea unificata; esenta
invataturii yoga consista intr-un antrenament sistematic al mintii; numele sau e derivat de la echivalentul ce indica "punerea sub
tensiune"; in participiu pasiv, yukta, in stare de uniune, unificat,ceea ce implica separarea de materie, eliberarea in raport cu
lumea. "a lega,a mentine oprimat,a pune in jug,a tine in frau ", ceea ce are drept obiectiv eliminarea dispersiei si a
automatismelor ce caracterizeaza mintea profana; Vedanta si Neo-Vedanta definesc yoga drept "uniune";aceasta semnificatie
nu se poate intalni in Kriya Yoga a lui Patanjali, unde e vorba in esenta de o "dezuniune", concret de o separare a Sinelui
(Purusha) de lumea fenomenala (prakriti) in care a ajuns prizonier in urma identificarii; Yoga este controlul perfect (yukti)
care se explica drept samadhana; termenul "yoga" trebuie interpretat bazandu-ne pe paradigma "yuj samadhau" (de aceasta
opinie sunt doi comentatori Vyasa si Boja – Yoga nu este unitate cu ceva, ci samadhana in intelesul pastrat in majoritatea
limbilor Indo-Europene – "yoke, joch, igo, jug, yugo " – significand toate "aliniere,conjunctie, restrictie, suprimare ") (Plamen
Gradinarov , http://www.yrec.info/postxf682-0-45.html); YS 1.1; YS 2.28; yogaḥ(yogah) (masculin, nominativ, singular) YS
1.2; YS 2.1;
E: process of yoking; union; conjunction;alignment; separation(viyoga); isolation; join, attach, connect; unite, combine; be
connected S: MW889.2 (masculino) unión, conexión; √yuj (unir, juntar, conectar, emplear, usar); 1) poner juntas varias cosas de
tal forma que su unión tenga propiedades que no se hallen en sus componentes aislados; 2) estado en el que el yogui se une
absolutamente en sí mismo y permanece en estado de unión, unificado; I.1 - II.28; yogah (masculino, nominativo, singular) I.2 -
II.1;
ānu(anu): R: atom;unitate;concis;continuu;neintrerupt;pas cu pas;ordonat(forma sitematizata de transmisie neintrerupta a
invataturii Yoga);vedeti mai jos semnificatia termenului"sutra"; E:atom;minute, infinitesimal; see also the translation of the
term"sutra"; ṡāsanam(shasanam): R: asezare;ascultare a unei invataturi;invatatura; E: sitting;listening;
ānuṡāsana(anushasana) (अनु श ासन )=R: MW72.3 (neutru) directive,instructiuni; invatatura; instructiuni( complete
despre);instructie;invatatura, expunere; lectii; doctrina; precepte pt. asezare in unitate;centrare;revelarea unor instructiuni sau a
unor reguli de instruire(sutra) pentru a realiza experimental «asezarea in unitate»;textul reprezinta vehicolul care ni se ofera
pentru a ne deplasa,iar nu o descriere teoretica a locurilor pe care le vom intalni in cursul calatoriei spre centru;desfasurare(iesire
din atemporalitate si unitate) pentru a instrui oamenii sa se localizeze «acum si aici»,sa se izoleze de curgerea si de succesiunea
existenta in lumea fenomenala, la periferie; anu (atom;unitate;concis;continuu;neintrerupt;pas cu pas;in spate, cu, unit) +
shāsana, deriva de la √śās (a disciplina, a corecta,a preda); 1) disciplina ori doctrina in continuarea a altceva care a precedat-o
sau a existat; 2) rezumat al unei instruiri sau note asupra unei invataturi; 3) expunerea invataturii ori a regulilor (sutra) de
instruire; anuśāsanam (neutru, nominativ, singular); YS 1.1;E: instruction, teaching, exposition; S: MW72.3 (neutro) dirección,
enseñanza, instrucción; anu (detrás, con, junto) + śāsana, deriva de √śās (castigar, corregir, enseñar); 1) disciplina o doctrina que
es subsecuente, es decir, que es continuación de algo que previamente ha sucedido o existido; 2) resumen de una instrucción o
notas sobre una enseñanza; 3) exposición de la enseñanza o instrucción; anuśāsanam (neutro, nominativo, singular) YS 1.1
sūtra(sutra): R:regula,instructiune;aforism;vers usor de memorat; a insira (mãrgele);sir de margele; forma extrem de concisa
(anu) de enuntare a unor reguli (sutra);unitati extrem de concentrate ca "margelele asezate pe un fir conducator"; condensare
diacronica(secventiala,pas cu pas)a realitatii sincronice;expunere secventiala,desfasurata in timp a unei realitati care se manifesta
toata simultan;sunt necesare o multime cuvinte pentru a descrie un arbore -suntem obligati sa descriem succesiv diferitele
ramuri(anga),desi ele sunt simultane; ramurile(anga) nu se afla in serie ,ca niste etape sau trepte,ci in paralel,ca bratele unui
candelabru-acest lucru este esential in centrarea experimentala expusa in Yoga Sutra,deoarece fiecare ramura poate conduce la
samadhi; Parcurgerea ramurilor(anga) in succesiunea indicata de Patañjali in Partea despre Realizare(practica)[Sadhana
Pada]permite practicantului sa identifice si sa elimine obstacolele sau impuritatile prezente in invelisuri sau corpurile(sharira;
kosha;kaya;deha) din ce in ce mai subtile,care alcatuiesc fiinta umana;; E:thread;condensed mnemonic verse;instruction, rule;
samādhi (samadhi) (समािध ) = R: MW1159.3 (masculin) absorbtie, concentrare, a pune unul in locul
altuia(multiplicitatii), uniune, unicitate, identitate, neschimbare; concordanta, comunitate, uniune; integrare,
starea de transa mistica(samadhi) in care martorul intra in starea de "veghe paradoxala"sau de absoluta
constienta; transa mistica(samadhi) sau starea de enstaza(opusa starii de"extaz"-transa centrifuga) este «a
patra»(turīya) stare de constiinta (avasthā) in care se maifesta identificarea subiect-obiect (este initiat
procesul de functionare holografica) iar omul devine casa "templul in care locuieste Absolutul"; starea in
care Constiinta Cosmica se trezeste devinind constienta de ea insasi; starea de "trezire"(boddhi)este aceea
in care omul nu mai ramane doar un terminal centripet(orice om reprezinta fara sa stie:"ochi si urechi ale
Constiintei Cosmice "),ci si un terminal centrifug (efector;"gura prin care vorbeste Dumnezeu");trezirea
Constiintei Cosmice in om duce la starea de "sfintenie" -atunci omul este puntea dintre Pamant si Cer fiind
locuit si folosit de Absolut ca un flaut pentru a exprima "cantecul divin"; starea in care omul devine
«flautul in care canta Divinitatea» sau cand omul poate afirma identitatea Sinelui cu Brahman(Absolutul
imuabil si etern,Realitatea suprema nondualista din Vedanta);Iisus spunea:"Eu si Tatal meu una
suntem";in lb.sanskrita:"Aham Brahman Asmi"(lit.:"Eu sunt Brahman");starea in care observam
realitatea din veritabilul centru("punct de asamblare"); odata cu stingerea fluctuatiilor care proiecteaza
imaginile pe ecranul mental inceteaza orice posibilitate de identificare cu un invelis periferic iar punctul de
observare [de asamblare]se deplaseaza sau revine in Centru; in timpul starii de somn profund deplasarea
sau revenirea in Centru a punctului de asamblare se petrece automat(dar nu suntem constienti de
translatie);doar in starea «a patra»(turiya)de constiinta sau de"veghe paradoxala" este prezenta
vegherea,trezirea (doar atunci cand suntem constienti de translatie,de deplasare sau de revenirea in Centru
a punctului de asamblare are loc "reamintirea"adevaratei noastre identitati); vedeti mai jos: «Simbolul OM
si starile de constiinta»] vedeti si : svarupa avasthanam; totalitate; sam (unit;complet) + ā
(prepozitie:la,catre;verb:a face;a crea;aici) + dhi, deriva de la √dhā (a pune,a plasa ;a dispune;a executa;a
aseza); 1) starea unificata(yoga); 2) starea de interiorizare completa; 3) starea mentala in care se pot
manifesta puterile extraordinare (siddhi); 4) starea de interiorizare completa care se obtine deplin cu
ajutorul devotiunii sau predarii catre fiinta suprema (ishvarapranidhana); 5) starea de interiorizare
completa, enstasis sau ennstaza ori meditatia profunda in care mintea se “videaza” aparent de ganduri si in
care straluceste doar obiectul concentrarii; I.20 - II.2 - II.45 - III.11 - IV.1; samādhih (masculin, nominativ,
singular) I.46 - I.51 - III.3 - IV.29; samādhayah (masculin, nominativ, plural) II.29; samādhau (femenin,
locativ, singular) III.37; (YS 1.20,46,51; YS 2.2,29,45; YS 3.3,11,38; YS 4.1,29); E: mystic trance, the mystic
trance;enstasis;the fusion or the identification between the subject and the object;the state of holographic functioning; trance;
deep absorption;deep concentration ;enstasis;oneness, integration , "the forth"(turīya) state of counsciousness (avasthā) or the
mystic trance state in which the witness enters into absolute counsciousness ;the state in which the Absolute dwells and uses the
man as a flute to sing the divine songs;);meditation in its higher state, deep absorption of meditation, the state of perfected
concentration samadhi (s:m:aeD:samādhi); saim, nir samh, saimhe, samhach - quiet, calm, pleasant; ir sam,nir, samh - quiet, rest -
all from root meaning "same, equal,even" as is skt sama and english "same" and also skt.samadhi, meaning "equanimity of
consciousness"; see:samadhi in Dictionar Sanskrit-Roman-Englez/Sanskrit-Romanian-English Glossary si /and:svarūpe
avasthānam (svarupe avasthanam) (YS 1.20,46,51; YS 2.2,29,45; YS 3.3,11,38; YS 4.1,29); F: littér."fixer,attacher"; état de
conscience supérieur à ceux de veille,de rêve et de sommeil profond et que caractérise la cessation de toute pensée;il se produit
une totale fusion du méditant(le sujet) avec l'objet de sa méditation; l'état dans lequelle il n'y a plus une dualité sujet /objet, mais
une fusion et un fonctionnement holographique; l'état de la transe mystique; l'absorption concentrative, l'état de l'unité ;
l'union;l'unité; En accédant à l'état de samadhi, l'homme s'ouvre à une conscience cosmique et fait l'expérience de l'unité, de la
lumière divine; Il existe quatre niveaux correspondants de samadhi décrits dans les Y.S.: savitarka samadhi, nirvitarka
samadhi,savichara samadhi et nirvichara samadhi ; le plus eleve s'appelle nirvikalpa samadhi(littér."samadhi immutable"-
l'état le plus élevé marquant la fusion non dualiste avec Brahman).Il existe d'autres états de samadhi : yoga nidra et la
relaxation -dans la relaxation il s’agit au début d’un samadhi mineur, puisque cette partie ne traite que d’une pratique
élémentaire. Cette phase, qui conclut généralement la séance, s’accomplit en position assise ou allongée(shavasana), et vise
l’éclosion d’un sentiment de paix. Elle s’accompagne d’une respiration lente et profonde, de suggestions, ou de sons très doux.
La relaxation prépare à la méditation. La méditation selon qu'elle est objective ou non, et/ou volitive[terme utilisé par Jean Klein
pour résumer l'intervention de la volonté et en cela celle de l'égo également] ou non, accède à des niveaux différents de samadhi
décrits dans les Y.S.: savitarka samadhi, nirvitarka samadhi,savichara samadhi et nirvichara samadhi ;Le yoga nidra
signifie sommeil yogique. On peut le considérer comme une variante de l’état de transe des chamans. Cette technique très
ancienne est décrite dans les traités des Tantras et a été transmise par les Yogis depuis des temps immémoriaux; Ce yoga est
essentiellement basé sur la relaxation, travaillant à proximité de la phase liminale du sommeil. Cette technique utilise des
représentations telles que pratiquées dans la sophrologie. L'induction par l'enseignant, la douceur relationnelle et l'attention au
corps dans l'instant présent s'apparentent à l'hypnose Eriksonienne;
S: MW1159.3 (masculino) absorción, concentración, poner uno al lado del otro, unión, totalidad; el estado de trance;estado
anímico, trance místico;la unión enstática o transcendental de la conciencia individual del yogui con la conciencia universal;la
absorción; la interiorización profunda;estado supraconciente;estado de enstasis; énstasis; samadhi Mircea Elíade utilizó la
palabra “enstasis” para distinguirla del éxtasis.la realización última o perfecta identidad con la Realidad
trascendental;nirvikalpa—samadhi (énstasis sin forma), sinónimo de la liberación o iluminación espiritual;Desprendimiento de la
Conciencia de los niveles de la manifestación reabsorbidos en ella. Nivel de Realización espiritual. Identificación del sujeto y del
objeto, recogimiento perfecto, "enstasis". En el yoga clásico, es el resultado supremo de la ascesis. Pero cada escuela lo ha
definido a su manera distinguiendo en él diversos grados. La iluminación. El estado de "enstasis". El último grado de
conocimiento asimilado a lo Divino. Equivalente a satori en el ámbito budista; sam (junto, completo) + ā (a, hacia, aquí) + dhi,
deriva de √dhā (poner, colocar); 1) estado de yoga; 2) estado de interiorización completa; 3) estado mental en el que pueden
surgir poderes extraordinarios (siddhi); 4) estado de interiorización completa que se logra plenamente a través de la devoción al
ser supremo (ishvarapranidhana); 5) estado de interiorización completa, énstasis o meditación profunda en que la mente se
“vacía” aparentemente de su naturaleza como pensamiento y solo brilla el objeto de concentración; I.20 - II.2 - II.45 - III.11 -
IV.1; samādhih (masculino, nominativo, singular) I.46 - I.51 - III.3 - IV.29; samādhayah (masculino, nominativo, plural) II.29;
samādhau (femenino, locativo, singular) III.37;
pada : R: "picior", sfert, patrar, a patra parte sau ramura de sprijin; platforma,piedestal,baza, parte,capitol;carte;intalnim
termenul "pada" in lb.greaca "miriapod"(mii de picioare) si in lb. latina:podium,podea; Yoga-Sutra are patru pada (capitole sau
parti):
1.Samadhi pada["Partea despre Samadhi (transa mistica)" si cuprinde 51 instructiuni(sutra)];
2.Sadhana Pada["Partea despre Sadhana(realizare practica)" si cuprinde 55 instructiuni(sutra)];
3.Vibhutti Pada["Partea despre Perfectiuni(puteri supranaturale)" si cuprinde 56 instructiuni(sutra)];
4.Kaivaliya Pada["Partea despre Eliberare(Izolare)" si cuprinde 34 instructiuni(sutra)]; E:"leg",platform;see the meaning
of"pod"in myriapod; (YS 1.31; YS 3.7,8)
Samādhi pada (Samadhi pada): Partea despre Samadhi (transa mistica).Din ce cauza isi incepe Patanjali tratatul despre
stiinta centrarii (Yoga-Sutra) cu sfarsitul(Samadhi Pada)? Patanjali incepe Yoga-Sutra cu sfarsitul practicii centrarii (Samadhi
pada), fiindca este eronata ierarhizarea temporala "in etape sau pasi succesivi" a practicii centrarii.
Eroarea provine din programarea conceptuala Occidentala, care astazi a colonizat intreaga planeta, si care cenzureaza o parte a
realitatii.Gandirea cauzala,care apartine procesarii analiticea informatiilor (specifica emisferei stangi) nu vede decat o parte a
realitatii.Pentru a fi inteleasa practica Yoga e nevoie sa folosim procesarea analogica a informatiilor (specifica emisferei
drepte).Programarea sau conditionarea occidentala, care a inhibat sistematic procesarea analogica(artistica,metaforica) ,a dus la
dominanta emisferei stangi si la traducerea eronata in Occident a termenului anga a fost prin "etape";
aṅga(anga): in lb.skrt.lit.:"brat;ramura ;membru, craca;parte componenta”; In realitate termenul anga indica componente
situate in paralel iar nu in serie ; daca termenul anga nu este inteles inseamna ca nu a fost inteleasa o categorie fundamentala a
caii yoga; Calea octupla de centrare (ashtanga yoga),prezentata de Patanjali in Yoga Sutra este alcatuita din opt ramuri:
1.yama;2.niyama; 3.asana;4.pranayama; 5.pratyahara;6.dharana; 7.dhyana si 8.samadhi;Fiecare ramura(anga) poate conduce
singura la intrarea in transa mistica,la intrarea in starea de functionare holografica (samadhi),in care se stinge diferenta subiect -
obiect; Fiecare ramura este o cale care conduce la aceeasi destinatie,iar acest lucru este evidentiat de experienta concreta a
misticilor,sfintilor,shamanilor si psihoterapeutilor.Suntem obligati sa pastram unitatea informationala a mesajului lui Patanjali
iar acest lucru impune renuntarea la interpretarea secventiala a practicii centrarii.Centrarea se poate obtine imediat,"acum si aici"
de catre cei ce practica devotiunea,rugaciunea,metoda de relaxare pilotata auditiv (creata de Dan Mirahorian),daca sunt absorbiti
total in ceea ce fac..Daca nu ar fi fost posibila centrarea si intrarea in transa mistica prin asceza(tapas),o componenta a Niyama(o
ramura externa),atunci Patanjali nu ar fi facut afirmatiile din YS 4.1.: Siddhis(Perfectiunile, puterile supranaturale harurile,
darurile-efecte ale centrarii sau ajungerii la "Altar") se pot naste de asemenea prin nastere (ca rezultat al patrimoniului
genetic dobandit),prin utilizarea ierburilor(droguri),prin intonarea mantrelor [incantatiile,"rugaciunea permanenta"
sincronizeaza automat respiratia(pranayama) si fixeaza fluxul mental(dharana, dhyana), prin tapas(asceza;austeritate)
sau prin transa (samadhi)". Asceza (tapas) este un ingredient al tuturor abordarilor concrete ale practicii Centrarii[Yoga],
fiindca toate necesita un prag critic al implicarii ,al efortului neintrerupt,al inflacararii;
Imobilizarea corpului intr-o pozitie cheie (asana) poate induce de asemenea "transa de pozitie", iar acest lucru era si este
cunocut shamanilor de pe toate meridianele.Shamanismul a utilizat numeroase modalitati de imobilizare a corpului(asana) pt. a
intra in transa ("legarea";"ingroparea rituala";"impachetarea"). Ocultismul si ulterior hetero si autohipnoza au provocat inductia
transei si declansarea capacitatilor supranaturale prin fixarea atentiei(dharana). Marchizul De Puysegur a descoperit ca prin
inductia transei ,prin metoda invatata de la Mesmer,declansat intrarea in Banca de Date a universului si clarvederea la un tanar
cioban (care avea toate capacitatile celui mai mare medium al Americii:Edgar Cayce).Milan Ryzl,Hellen Wambach au declansat
in transa hipnotica regresia si progresia- cunoasterea trecutului si a viitorului;alti cercetatori"(Ingo Swam) au elaborat tehnici de
calatorie astrala si de vedere la distanta(Remote Viewing); Imobilizarea privirii e doar o modalitate de fixare a
atentiei(dharana).Vracii arabi(marabout) intra singuri in transa clarvazatoare (pt. a descoperi solutia terapeutica la o anumita
maladie) fixand cu privirea (in lb.skrt.:trataka) taisul unui cutit infipt in masa pe care tin barbia imobila.Buddhismul zen isi
incepe practica spirituala care conduce la"starea de trezire" cu dhyana(meditatia),care consta in asezarea (zazen) corpului si a
mintii. Numele "zen"(prescurtare a cuvantului "zenna" sau "zenno") este transcriptia japoneza a termenului chinezesc ch'an-
na(prescurtat: "ch'an") el insusi derivat din sanskritul dhyana ,care descrie o stare de concentrare a spiritului si de reculegere, o
stare in care sunt abolite toate distinctiile intre subiect si obiect, intre Eu si Tu, intre adevarat si fals;pentru alte detalii vedeti si
ierarhizarea corpurilor sau a invelisurilor materiale,energetice si informationale (kosha; sharira;deha),care ne arata ca traim
intr-un univers manifestat care este o desfasurare a ceva deja intreg si complet ,iar nu o evolutie;nu avem nevoie sa construim
ceva ,ci sa deschidem fereastra spre ceea ce este,sa ne reamintim cine suntem.
Nota 1 OM(AUM)/Acum si aici, este prezentată secvenţial [sub forma de sutra(instructiuni, reguli concise,
aforisme)] Yoga [starea unificata, centrata,aliniata(de dincolo de timp si spatiu); ştiinţa şi tehnologia centrării,
alinierii, unificarii cu "izvorul universului manifestat", care permite reintoarcerea la adevărata noastră identitate şi
conduce la eliminarea orbirii(ignoranţei; inconştienţei) şi a neputinţei (alienării, căderii in robie)].
In fata milioanelor de cercetatori(in lume sunt 40 milioane de practicanti Yoga si 960 de traduceri ale Yoga
Sutra in toate limbile de pe Terra) se afla acest text al lui Patanjali:"OM atha yoga anushasanam" ;
Asa cum in fata aceluiasi peisaj milioane de oameni vad milioane de lucruri diferite[din cauza credintelor
inoculate,teoriilor,modelelor asupra realitatii, a conditionarii ori a programarii conceptuale("conceptia
comanda perceptia") sau din cauza experientelor placute ori dureroase intalnite in cursul vietii (traume)],tot
astfel se petrec lucrurile si cu descifrarea semnificatiei textului lui Patanjali.Pentru a traduce textul lui
Patanjali nu ne este de folos doar un expert in limba sanskrita,care s-ar rezuma doar la insiruirea
semnificatiilor termenilor din dictionarele de azi,fara legatura cu mesajul din Yoga Sutra.
De curand am corectat o carte de electronica tradusa din lb.engleza de un filolog in care unda
purtatoare("carrier wave") care putea fi modulata in frecventa si amplitudine, devenea in traducere un
"caraus" iar alteori un "hamal", iar conceptul de modulare in frecventa si amplitudine devenea imposibil
de inteles.
Am facut referire la corectarea unei carti de electronica tradusa din lb.engleza fiindca in Yoga Sutra chiar
se vorbeste despre impulsuri cerebrale si unde modulate(vrittis) care sunt clasificate dupa
caracteristici si sursa de generare sau procesare in:impulsuri exterioare,interioare,mixte(realizate din
superpozitia primelor doua),autonome (generate de creierul reptilian) si in impulsuri stocate la diferite
nivele de subtilitate(smriti,samskaras).
Azi, ca si in trecut, fiecare domeniu stiintific si tehnologic de varf s-a insularizat (fizica cuantica, astrofizica,
tehnologia telecomunicatiilor, tehnologia informatiilor..) prin elaborarea unui limbaj specializat pe care
filologii nu-l mai pot intelege (chiar folosind dictionare de specialitate), fiind necesari expertii in interpretare,
care au pregatire de experti profesionisti si au capacitati de interpretare, de traducere analogica
(metaforica) sau de popularizare.
Acum sa vedem la ce se refera Patanjali in prima sutra ce joaca rol de titlu:

OM(AUM)/Acum si aici(atha), Yoga este desfasurata(shasanam) secvential sub forma unui sir de unitatii
(anu)[referire la sutra(instructiuni,reguli concise,aforisme)]; Yoga la care se refera Patanjali este
obiectivul strategic al practicii(Patanjali mai apeleaza si cu alte ocazii la termeni militari:sadhana).
Patanjali desemneaza prin yoga: starea unificata,centrata,aliniata,situata "acum si aici",dincolo de timp si
spatiu;[vedeti YS 4.33]
Trecerea de la starea infasurata (atemporala,sincronica,holografica,indescriptibila) la starea desfasurata
(temporala,diacronica,localizata,descriptibila) conduce la tranzitia de la simultaneitate la secventialitate,de
la continuu la discontinuu;asa se ajunge la desfasurarea sub forma de cuante(anu;ksama) a conditiilor si a
regulilor care trebuie indeplinite simultan pentru a realiza reinfasurarea constienta sau
Kaivalyam(Izolarea;Eliberarea); conditiile si regulile apartin "caii de unificare cu opt ramuri(asht anga
yoga)" sau stiintei si tehnologiei centrarii,alinierii, unificarii cu "izvorul universului manifestat",care
permite reintoarcerea la adevarata noastra identitate si conduce la realinierea corpurilor si a camerelor
constiintei,ceea ce permite eliminarea avidya(orbirii, ignorantei;"toti avem ochi si urechi dar nu vedem si
nu auzim") si a neputintei (alienarii,caderii in robie;"toti avem terminale efectoare dar nu putem actiona
nemijlocit")].
Exista similitudini evidente la alti maestri spirituali.De pilda Lao Tzu incepe (cap.1) cu distinctia dintre
cele doua cai:1.orizontala(secventiala,in timp)pe care suntem obligati s-o utilizam pt. a dezvalui ceva
indescriptibil,atemporal: 2.calea verticala(Tao):
1.1.Tao[Calea orizontala]care poate fi urmata [parcursa;descrisa;spusa]nu este Tao [Calea verticala]
[imuabila, omniprezenta, eterna,permanenta,care conduce la «adevarata fata a realitatii»,la centrul
imuabil si gol al ciclonului,la care se face referire in textul ce urmeaza] .
1.2.Numele care poate s-o numeasca nu este Numele etern .
Gerard Blitz traduce acest text astfel:"Acum,Yoga va fi predata in continuarea unei transmisii fara
intrerupere" Termenul atha(acum) indica faptul ca yoga e predata celui ce este gata,pregatit,disponibil si
motivat. Termenul anu(in mod neintrerupt) indica faptul ca radacinile acestei invataturi initiatice,care s-a
transmis intr-un lant neintrerupt de la maestru la discipol,se afla intr-un trecut la fel de indepartat ca si
textele cele mai stravechi:Vedele, Codex Troanum(practicile din Atlantida de inaltare a omului la statutul
divin),traditiile din imperiul Uigur si ale civilizatiei Mu(Lemuriene),stiinta altor civilizatii din galaxie
[nagas(reptilienilor) care au ajutat supravietuitorii dupa Potopul de pe TERRA;
Comentarii/Commentary:
[DM] Acest enunt care joaca rol de titlu mai indica ceva: acum atemporalul( starea unificata si calea de a
ajunge la ea (yoga) intra in timp printr-o desfasurare de reguli si enunturi concise
(sutra); acum ceea ce este simultan (sincronic; starea unificata) se manifesta ca desfasurare
secventiala(diacronica) de sutra(instructiuni, reguli concise,aforisme);
OM.Acum si aici,Yoga [starea unificata,centrata,aliniata(aflata dincolo de timp si spatiu)] este expusa
secvential (sub forma de sutra(instructiuni,reguli concise,aforisme)]
[CJ] Union, here as always in the Scriptures of India, means union of the individual soul with the Oversoul; of the
personal consciousness with the Divine Consciousness, whereby the mortal becomes immortal, and enters the
Eternal. Therefore, salvation is, first, freedom from sin and the sorrow which comes from sin, and then a divine and
eternal well-being, wherein the soul partakes of the being, the wisdom and glory of God.
[SK]The Parallel with Medical Treatment[YS1.1]
At the beginning of his sub-commentary, Shankara compares the yogic methods to the four-fold classification of
medical treatment. This is familiar in even early Buddhist texts, and it had been assumed that Buddhists adopted it
from medical texts. But, as Wezler has shown, the four-fold classification does not appear in medical texts before
about 200 AD. Vyasa in the second extract below reproduces the Buddhist simile, and Shankara echoes it in the first
two but the simile in the third one is perhaps original to this text.We can note that Shankara uses the term
Samyagdarsana (right vision), a favourite word which appears repeatedly in the text, not so in Vyasa.
No one will follow through the practices and restrictions of yoga unless the goal and the related means to it have
been clearly set out, and the commentator first explains what they were in the mind of the sutra author, so that
people may be led to practise.First as to the goal. The clarifying illustration is given in the form of medicine. In
classics of medicine, the exposition is under four heads: illness, cause of the illness, the healthy condition, the
remedy. Medical science further explains these things in terms of prescriptions and restrictions.
So it is in yoga also. The sutra (YS 2.15) Because of the sufferings caused by changes and anxieties and the
samskara-s (dynamic latent impressions) of them, and from the clash of the guna-s, to the clear sighted everything is
pain alone corresponds to the first head (diagnosis of illness).
The parallel four-fold division of this work on yoga is as follows:what is to be escaped (: the illness) is samsara full of
pain its cause is the conjunction of Seer and seen, caused by ignorance (avidya) the means of release an
unwavering (aviplava) Knowledge that they are different; when that Knowledge-of-the-difference (viveka-khyati)
appears, Ignorance ceases when ignorance ceases, there is a complete end to conjunction of Seer and seen, and
this is the release called kaivalya.Kaivalya (Transcendental Aloneness) here corresponds to the condition of health,
and so it is release which is the goal.
YS 1.2. 1.2. y:aðg: eÁ:¶:v:àe¶:en:raðD:H

yaegiíÄv&iÄinraex>.2.
eka/dvau/yogaṡ citta-vṛtti-nirodhaḥ
yogas chitta vritti nirodhah
R: Yoga(starea de aliniere, unificare sau centrare) [se realizeaza prin]stingerea (nirodha) [golirea, vidarea, oprirea
constienta (a procesului de identificare cu)] vrittis (vartejurile; impulsurile; fluctuatiile; valurile; oscilatiile,
gandurile; emotiile; umbrele proiectate) din chitta (minte)[pe ecranul mintii; peretele pesterii lui Platon]; Nota 1 E:
Yoga(the state of alignment in which we are aligned, unified or centered) [is realised by ]extinction
(nirodha)[stilling; cessation; restriction; suppression (in the sense of continual and vigilant watchfulness) of the
identification with] the fluctuations (vrittis) [activities, modifications, impulses, the thought forms, workings;
projected shadows] of the mind (chitta)[ the screen of the mind; the wall in Plato's Allegory of the Cave]; F:Le Yoga
(l'état centré, unifié ou aligné) [est réalisé par ] l'extinction (nirodha) [l'arret; interruption, restriction, suspension) [de
l'identification avec les] vrittis (agitation, modifications, perturbations, fluctuations, impulsions, mouvements,
l'activite automatique; les projections des ombres sur le mur de la caverne de Platon) de chitta (mental; esprit,
pensee; conscience peripherique; l'écran mental; le mur sur lequel les ombres sont projetées dans l’allégorie de la
Caverne de Platon); S: Yoga (el estado de alineacion ; el estado unificado, centrado) [se logra mediante la]
extinción (nirodha)[ restricción, supresión; inhibición; cesación o quietud mental; estado de cesación de la
identificación con todo el contenido mental y con] vrittis (fluctuaciones mentales, modificaciones mentales,
agitación, pensamientos, emociones y sensaciones fluctuantes; las sombras proyectadas sobre la pared de la caverna ;
proyecciones del mundo de los hombres y de las cosas que son falsas) la de la chitta (mente; la pared del fondo de la
caverna en la Alegoría de Platón);
ekah: R: unu;unic;singur; E:one;single;dvau= R:doi; E:two;
yoga(योग ) =R: MW889.2 (masculin) uniune, conexiune; proces de unire(cu realitatea cauzala),centrare,injugare;unire,
automatismelor ce caracterizeaza mintea profana; Vedanta si Neo-Vedanta definesc yoga drept “uniune”; aceasta semnificatie
nu se poate intalni in Kriya Yoga a lui Patanjali,unde e vorba in esenta de o "dezuniune", concret de o separare a Sinelui
(Purusha) de lumea (prakriti) in care a ajuns prizonier in urma identificarii; Yoga este controlul perfect (yukti) care se explica
drept samadhana; termenul "yoga" trebuie interpretat bazandu-ne pe paradigma “yuj samadhau” (de aceasta opinie sunt doi
comentatori Vyasa si Boja – Yoga nu este unitate cu ceva, ci samadhana in intelesul pastrat in majoritatea limbilor Indo-
Europene – “yoke, joch, igo,jug,yugo ” – significand toate “restrictie, suprimare,aliniere,conjunctie;I.1 - II.28; yogah (masculin,
nominativ, singular) I.2 - II.1; E: process of yoking; union; conjunction;alignment; separation(viyoga); isolation; join, attach,
connect; unite, combine; be connected S: MW889.2 (masculino) unión, conexión; √yuj (unir, juntar, conectar, emplear, usar); 1)
poner juntas varias cosas de tal forma que su unión tenga propiedades que no se hallen en sus componentes aislados; 2) estado en
el que el yogui se une absolutamente en sí mismo y permanece en estado de unión, unificado; I.1 - II.28; yogah (masculino,
nominativo, singular) I.2 - II.1;
citta(chitta)(िच )= R: MW395.3 (neutru) mintea[tiparul "etichetarii",care apeleaza la simboluri verbale(cuvinte) sau
vizuale(imagini, ideograme, caractere), conduce la o eroare de procesare a realitatii si la traducerea termenului citta(chitta)
drept obiect;in realitate chitta nu este un obiect, ci un proces ,un fluviu,un flux de vrittis]; traficul din minte; amintiti-va ca "nu ne
putem scalda de doua ori in apa aceluiasi rau"; in univers nu exista lucruri ci doar procese-mintea este o curgere ca un rau ,care
se modifica permanent, un trafic de imagini, ganduri, senzatii (vedeti:vritti);a considera mintea un obiect conduce la neglijarea
"vegherii": mintea e un proces, ca si un rau iar fara practicarea constientei impartiale nu trecem dincolo de tesatura care
alcatuieste ecranul; constiinta periferica; mentalul; substanta mentala; ratiunea, inteligenta, constiinta;procesele care conduc la
manifestarea ecranului mental; constienta;memorie(a-si aduce aminte);gand, idee,parere; deriva de la √cit (a percepe, a
observa,a cunoaste); 1) senzatie perceputa, asupra careia mintea se fixeaza; 2) mintea ori constiinta in totalitatea sa, impreuna cu
toate activitatile si functiile sale 3) sediul, organul, ansamblul functiilor, activitatilor, proceselor intelectuale, volitive si
emotionale ale individului; 4) se compune din intelect (buddhi, mahat; asmitamatra), constiinta existentei individuale
(asmita, ahamkara) si mintea sensibila (manas) sau centralizatorul terminalelor (indriya)de perceptie senzoriala(jnanen
indriya) si de actiune (karmen indriya); 5) termen similar conceptului de instrument intern (antahkarana) din Samkhya si
Vedanta); I.2 - I.30 - I.33 - III.9 - III.19 - III.35 - IV.15 - IV.16 - IV.18 - IV.21; cittam (neutru, nominativ, singular) I.37 - IV.5 -
IV.23 - IV.26; cittasya (neutru, genitiv, singular) II.54 - III.1 - III.11 - III.12 - III.38 - IV.17; cittāni (neutru, nominativ, plural)
IV.4; E: mind;mind stuff; consciousness; reason ;intelligence; mental screen; F: mental; S: MW395.3 (neutro) mente, razón,
inteligencia, conciencia; deriva de √cit (percibir, observar, conocer); 1) sensación, aquello que es percibido, aquello sobre lo que
la mente se fija; 2) mente o conciencia en su totalidad, como conjunto de todas sus actividades y funciones; 3) la sede, el órgano,
el conjunto de las funciones, actividades, procesos intelectivos, volitivos y emocionales del individuo; 4) se compone de intelecto
(buddhi, asmitamatra), conciencia de existencia individual (asmita, ahamkara) y mente sensible (manas); 5) es similar al
concepto de instrumento interno (antahkarana) en el samkhya y el vedanta); I.2 - I.30 - I.33 - III.9 - III.19 - III.34 - IV.15 - IV.16
- IV.18 - IV.21; cittam (neutro, nominativo, singular) I.37 - IV.5 - IV.23 - IV.26; cittasya (neutro, genitivo, singular) II.54 - III.1
- III.11 - III.12 - III.39 - IV.17; cittāni (neutro, nominativo, plural) IV.4;
vṛtti (vritti)(v:àe¶: ) = R: MW1043.1 (feminin) modificare, proces, activitate, fluctuatie, fluctuatii mentale; impulsuri cerebrale
; unde modulate;unde; semnale; modificari ale mintii;impulsuri;miscari circulare,vartejuri,forme circulare;valuri,unde (pe oglinda
lacului mental),transformari, modificari,traficul de imagini mentale,ganduri, cuvinte(dialogul interior);continutul mental
(pratyaya)la un anumit moment (ganduri;sentimente,senzatii,perceptii,idei, amintiri,viziuni, dorinte, griji), agitatie,vacarm,
zarva, tulburare, dezordine,tipare, modele,imprintari, programe; modalitati de reprezentare; scheme,tipare de modelare si de
oglindire a realitatii pe ecranul mental;oglindirea realitatii prin vrittis reprezinta o "realitate secunda", o proiectie mijlocita
(senzorial,cognitiv, imaginativ,verbal,logic sau analogic),care nu trebuie confundata cu insasi realitatea;o zicala taoista face
referire la acest lucru:"Luna oglindita in apa lacului nu este insasi Luna"; adevarata realitate e perceputa nemijlocit doar in
cursul procesului de functionare holografica,atunci cand are loc identificarea subiect-obiect (samadhi);pana atunci,pt. a vedea
folosim o modalitate mijlocita de impulsuri(vritti),in modul in care generam imaginile pe un ecran de televiziune; deriva din
√vrit (a se invarti,a merge; a se roti; a se misca); 1) vartej; 2) proces ori activitate; I.2 - I.4; vrittayah (feminin, nominativ,
plural) I.5 - II.11 - IV.18; vrittih (feminin, nominativ, singular) I.10 - II.50 - III.43(44); vritteh (feminin, genitivo, singular) I.41-
II.15; E: mental fluctuations; modifications; vortex,whirl, waves(on the mental mirror),mental images;momentary mental content
(thoughts; feelings; memories);turnings,movements,turmoils,traffic, patterning; movements;impulses; S: MW1043.1
(femenino) modificación, proceso, actividad, fluctuación, giro; deriva de √vrit (girar, revolver, rodar, mover); 1) remolino,
torbellino; 2) proceso o actividad; I.2 - I.4; vrittayah (femenino, nominativo, plural) I.5 - II.11 - IV.18; vrittih (femenino,
nominativo, singular) I.10 - II.50 - III.43(44); vritteh (femenino, genitivo, singular) I.41- II.15;
nirodhaḥ(nirodha)(िनरोध )= R: MW587.1 (masculin) restrictie, inhibitie; stingere("nirvana"); oprire; incetare; punere in
repaus; intrerupere;blocare("rodha"); linistire; calmare;blocare,stopare; nemiscare; potolire; suprimare;tacere;eliminare agitatie;
proces de racire sau de stingere a agitatiei; temperare; racire, scaderea temperaturii mentale; micsorarea activitatii;estompare lenta si
completa; vidare de vrittis (golire;curatire,purificare, distilare rafinare); restrictie; retinere; impiedicare, inabusire,infranare;
constrangere; restrangere,abtinere de la;stapanire (poftele de mancare);control, supresión; ni (a cobori,a patrunde prin;a penetra) +
rodha, deriva de la √rudh ( a impiedica;a bara;a para;a intrerupe o curgere,a suprima); 1) inhibitie,limitare a actiunii intr-o arie
definita (fixare,concentrare); 2) proces de stingere,incetare a agitatiei sau de calmare mentala; 3) starea mentala in care se
realizeaza stingerea,repausul,inhibitia, vidare de ganduri; 4) starea de incetare a identificarii cu vritti sau alt continut mental
(pratyaya), ce coincide cu interiorizarea completa,cu transa mistica(samadhi) si ulterior conduce transa fara samanta
(nirbijasamadhi) si la “norul virtutii” (dharma megha samadhi) ; nirodhah (masculin, nominativ, singular) I.2 - I.12 - III.9;
nirodhe (masculino, locativo, singular) I.51; nirodhāt (masculino, ablativo, singular) I.51;E:
extinction;stilling;cessation,restriction;
restrained;restraint; suppression;S: MW587.1 (masculino) restricción, control, supresión; ni (descender, penetrar) + rodha,
deriva de √rudh (obstruir, parar, suprimir); 1) inhibición o limitación de la acción dentro de un área definida; 2) proceso de
supresión, cesación o quietud mental; 3) estado mental inhibido, es decir, vacío de pensamiento; 4) estado de cesación de la
identificación con todo el contenido mental, que coincide con la interiorización completa “nube de virtud” (dharma megha
samadhi) o, también, con el estado de interiorización completa sin semilla (nirbija samadhi); nirodhah (masculino, nominativo,
singular) I.2 - I.12 - III.9; nirodhe (masculino, locativo, singular) I.51; nirodhāt (masculino, ablativo, singular) I.51
Note :
Patanjali ne indica acum calea sau mijlocul (obiectivul tactic) :"sa oprim agitatia automata din minte". Rappelons
aussi la tache que Freud assigne à l’éducation " apprendre à maitriser ses pulsions "
Imaginati-va ecranul mental, ca suprafata unui lac, pe care se manifesta valurile sau vartejurile (vrittis); atat timp cat
apa lacului este agitata de valuri ramanem prizonieri ai suprafetei, si nu vedem in profunzime(fundul lacului,
realitatea suport, temelia)[vedeti tipurile de vrittis in: YS 1.5-11] ;
Yoga inseamna sa intram pe deplin constienti intr-o stare de golire a mintii de impulsurile de la periferie(vrittis),
ceea ce ne permite sa ridicam ancorele, care ne tin legati de periferie, sa initiem separararea de suprafata(viyoga) si
sa incepem yoga(unificarea, alinierea, intrarea in transa mistica-samadhi, intrarea in starea de veghe paradoxala,
cunoscuta din antichitate drept: «a patra»(turīya) stare (avasthā) de constiinta, situata in mijlocul starii de veghe, in
centrul imobil al ciclonului sau al vartejului activitatii [vedeti diagramele starilor de constiinta in hinduism si taoism
pe: http://www.flickr.com/photos/guidedawakening/].
Stingerea fluctuatiilor (scaderea agitatiei sau a temperaturii) substantei mentale este Yoga (unificarea;alinierea,
coerenta; conjunctia) si conduce la supraconductia biologica[vedeti starea cristalului mental care devine perfect
transparent (supraconductor) in :YS 1.41];
Conexiuni/Connections:
Sa ne reamintim mitul pesterii lui Platon(din Republica VII), unde este redata metafora utilizata de maestrul sau,
Socrate, pt a descrie situatia de prizonierat si de orbire (avidya) in care se afla omenirea: fiintele umane sunt
prizoniere intr-o mica incapere la subsol, unde sunt incatusate sa priveasca doar la peretele pesterii(ecranul mental),
pe care sunt proiectate umbrele obiectelor reale. Aforismul al doilea din prima carte(pada), intitulata Samadhi
Pada(partea despre transa mistica), indica obiectivul tactic al practicii alinierii din stiinta si tehnologia transei(yoga),
care conduce la starea unificata si la functionarea holografica(eliberare din dualitatea subiect-obiect, din lumea
diacronica). Alinierea si starea de coerenta se realizeaza prin stingerea (nirodha) identificarii adevaratei realitati, cu
realitatea secunda a umbrelor, constituita din de impulsuri (vrittis), care sunt proiectate pe peretele pesterii(ecranul
mental-chitta). Doar atunci se instaleaza cunoasterea directa sau nemijlocita(vederea; prajna), care conduce atat la
disparitia orbirii(cunoasterea mijlocita de simturile grosiere si de procesarea mentala; privirea proiectiilor), cat si la
omnicunoastere si omnipotenta(la capacitati de actiune nemijlocita asupra realitatii: puteri divine, haruri, daruri,
desavarsiri, perfectiuni, siddhis, ce sunt prezentate pe larg in cartea a treia Vibhuti Pada)."
Patanjali ne propune racirea materiei mentale, adica scaderea progresiva a agitatiei, si aceasta strategie este chiar
aceea care a condus la descoperirea proprietatilor miraculoase ale materiei(supraconductie, suprafluiditate, levitatia
prin efect Meissner). Aceste miracole ale stiintei si tehnologiei actuale reprezinta o extindere a manifestarilor
cuantice si la nivel macroscopic, si au fost obtinute prin racirea materiei, adica prin reducerea agitatiei termice, pt a
ajunge la manifestarea ordinii microscopice (cuantice).
Mesajul lui Lao Tzu se refera la non-actiune(wu-wei), care in plan mental inseamna oprirea sau stingerea oricarui
gand. Lao Tzu se refera la calea umplerii, care ne tine prizonieri ai orizontalei (suprafatei) si la cea a golirii- calea
verticala (in care plonjam in adancime) ."Iata de ce intotdeauna adoptand modalitatea Wu (a vidarii; traind sub
domnia lui "a fi"), ii vom vedea nemijlocit esenta (centrul; profunzimea; "adevarata fata a realitatii"); Iar adoptand
modalitatea You (a umplerii; traind sub robia lui "a avea"), ii vom vedea doar suprafata (periferia; aparenta;
iluzia;"dosul realitatii"; proiectia exterioara) ". (Lao Tzu in cap.1) "Calea Cerului [Tao al cerului] procedeaza in
maniera celui care incordeaza un arc; Ea coboara ceea ce este sus (inaltat; periferic) si ridica(centrul; realitatea sursa;
temelia), care este jos" [doar apeland la intrarea in neclintirea nonactiunii (wu-wei) prin "stingere fara sa
mori"(moartea mistica; transa) se obtinere eliberarea si raza maxima de actiune-trecerea la functionarea holografica,
in care este realizata eliberarea din planul dualitatii). (Lao Tzu in cap. 77)
[DM] Aceasta sutra este compusa din patru termeni (yoga chitta vritti nirodha) a caror semnificatie este
indicata mai sus in traducerea divergenta a fiecarui termen.In unele traduceri si comentarii romanesti si straine
se face o confuzie intre chitta (substanta mentala) si chit (constiinta).Termenul chitta nu desemneaza
constiinta ci intrumentul (substanta mentala) prin care aceasta se manifesta.
Este ca si cum am confunda Soarele(constiinta) cu o planeta (mintea),doar fiindca in aparenta ambele sunt
luminoase.In realitata doar Soarele este o sursa de lumina,are lumina proprie; o planeta reflecta doar lumina
primita.Aceasta diferenta e precizata de Patanjali in YS 4.19:
YS 4.19 [DM] R: [Mintea(chitta)] nu e sva-abhasa(luminoasa sau constienta in sine;nu are propria
lumina) fiindca ea este drishya (perceptibila;este obiect al perceptiei,cunoasterii) ; E: [Mind(chitta)] is not
self-luminous (sva-abhasa), because it is knowable or perceptible(drishya); F:[Le mental(chitta)] n'a pas
svabhasam (d'eclat en soi;n'est pas auto-illuminée),puisqu'il est perceptible(un objet de perception;qui peut
etre vu);S: [La mente(chitta)] no brilla con luz propia, desde el momento en que es perceptible..
Aceasta simpla eroare (confuzia intre instrument si cel care-l foloseste) este efectul identificarii
constiintei care observa(vazatorul) cu ceea ce observa(fluxul de vrittis). Aceasta stare de identificare a
observatorului cu ceea ce observa e precizata de Patanjali in YS 1.4:
YS 1.4 [DM] R: In celelalte cazuri(al starilor neasezate in svarupa:Centru,Temelia imuabila) se manifesta
sarupyam(identificarea Vazatorului cu) vrittis(lit.:vartejurile;impulsurile;fluctuatiile;valurile; gandurile;emotiile)
[prezente pe ecranul mental] Nota 4 E: Otherwise, the Witness identifies himself with vrittis (fluctuations,thoughts;
modes;activities;forms and with their active modifications) manifested on the mental screen(chitta)]/ F: Sinon,il
existe une identification entre le voyant et ces vrittis [fluctuations,impulsions, mouvements, pensee ou emotions qui
existe dans le mental (chitta); l'observateur parait assumer la forme de la modification mentale]/ S: En los otros
estados(fuera del estado unificado;el alma-mente),se identifica con Vrittis (las fluctuaciones mentales,los procesos
mentales;asume la misma forma de las funciones mentales);
Shankara explica chitta ca fiind " suma totala a activitatilor mentale", care se desfasoara la trei niveluri:
1. ahamkara ori "ego" se refera la senzatia de a exista separat ca "eu";
2. buddhi ori "intelectul se refera la mintea superioara intuitiva".
3. manas ori " mintea inferioara" se refera la acea parte a mintii care este conectata la terminalele (indriya) de
cunoastere mijlocita senzorial (simturi; jnana indriya) si de actiune mijlocita(karmen indriya). Din cauza acestei
conexiuni cu terminalele senzoriale sunt declansate modificarile sau fluctuatiile din minte. De aceea, daca o
fiinta umana reuseste sa controleze aceste modificari, ea nu va mai fi legata de lumea din afara(nu va mai fi fixata
sau inlantuita sa priveasca doar umbrele proiectate pe peretele pesterii).
Traducerea lui Desikachar este conforma cu aceasta explicatie si adauga ca un obiect poate fi intern ori extern,
cocret ori abstract. Osho remarca faptul ca mintea nu este un obiect inghetat, ci un proces, un trafic[in universul
fenomenal nu exista obiecte ci doar procese; "totul curge";"nu ne putem scalda de doua ori in apa aceluiasi parau"
Explicatia lui Taimni este ca mintea este mereu ocupata-asa de ocupata [sa privesca filmul proiectiilor sau a
umbrelor de pe ecranul mental]- " ca nu mai poate vedea padurea din cauza copacilor[din cauza filmului proiectat nu
mai vedem ecranul". Daca descoperiti o cale de a reduce traficul mental la un singura fluctuatie[ impuls-gand] to a
atunci eficacitatea mintii creste exponential. (in urmatoarea sutra vedem in ce directie)
Observati ca definitia data de Patanjali in aceasta sutra , privind starea unificata(yoga), se refera doar la minte.
[CJ] spune ca in Occident oamenii inclina sa creada ca yoga este intemeiata pe pozitiile corpului fizic(asana). In
realitate, yoga este o practica care faciliteaza experienta spirituala prin numeroase cai sau ramuri(anga). Este o
psihologie practica – un instrument pt a antrena toate invelisurile sau corpurile, inclusiv mintea. In cultura hindusa
traditionala Ayurveda este pt corpul fizic; Yoga este pt toate corpurile inclusiv pt. minte. Vedanta este pentru spirit.
Telul este trezirea la completa constienta, eliberarea(moksha) din "pestera intunecoasa", in care am cazut prizonieri,
perceperea nemijlocita a Luminii Divine.
Nothing except the obdurate resistance of the psychic nature keeps us back from the goal. The psychical powers are
spiritual powers run wild, perverted, drawn from their proper channel. Therefore our first task is, to regain control of
this perverted nature, to chasten, purify and restore the misplaced powers.
Pentru comparatie vedeti mai jos traducerile sutrei (YS 1.2) (pentru a afla semnificatia initialelor
dinaintea fiecarei traduceri vedeti Bibliografia):
[RO1]Yoga este suprimarea sau blocarea (nirodha) formelor, transformarilor sau modificarilor mentale
fundamentale (vrittis), care apar in toate dimensiunile paralele ale constiintei, pe care le ia, prin care se manifesta
si pe care le manifesta constiinta (chitta).(traducere ce reuneste trunchiat variantele RO2,3,4)
[RO2]Yoga este suprimarea modificarilor constiintei;[reluare deformata a traducerii RO3]
[RO3]Yoga este blocarea formelor pe care le ia constiinta(CHITTA). [Satyananda Paramahamsa]
[RO4] Yoga este suprimarea starilor de constiinta/Le yoga est la suppression des etats de conscience(la
subsolul paginii autorul recunoaste ca "tradeaza semnificatia indiana";aceasta traducere eronata are consecinte
ulterior(YS 1.5-6) cand sunt enumerate tipurile de impulsuri mentale(chitta vrittis),unde Eliade apeleaza la
"categorii de experiente";[ Eliade M., Techniques du Yoga,Ed.Gallimard, 1975,pag.66]
[RO5]Yoga este oprirea modificarilor mintii; [traducere de Constantin Fagetean,comentariu de Gheorghe Jurj]
[RO6] Yoga este incetarea mintii[in traducerea comentata de Osho (Bhagwan Shree Rajneesh) se arata ca mintea
insasi e un proces, un trafic,o curgere permanenta, iar un lucru];
[AT] Yoga este incetarea(nirodha) fluctuatiilor mintii(chitta vritti)[Yoga is the cessation (nirodha) of the
fluctuations of mind (chitta vritti)][
[B] Yoga este capacitatea de a conduce si focaliza activitatea mentala. [Yoga is the ability to direct and focus
mental activity]
[BNG] Unificarea(Yoga) este restrangerea fluxului de ganduri in minte.[ Union is restraining the thought-
streams natural to the mind]
[BM] Yoga este incetarea miscarii gandurilor [Yoga is the cessation of the turnings of thought]
[CJ] Uniunea, constiinta spirituala sunt obtinute prin controlul naturii nestatornice a psihicului [Union,
spiritual consciousness, is gained through control of the versatile psychic nature]
[D] Yoga este capacitatea de a dirija mintea doar catre un obiect si de a mentine acea directie fara pierderea
atentiei [Yoga is the ability to direct the mind exclusively toward an object and sustain that direction without any
distractions]
[DAA] Yoga este incetarea proceselor mentale [El yoga es la detención de las funciones mentales]
[DK] Aceasta Uniunea (ori Yoga) este realizata prin subjugarea naturii psihice,si prin infranarea
chitta(ori a mintii)[This Union (or Yoga) is achieved through the subjugation of the psychic nature, and
the restraint of the chitta (or mind)]
[DUN] Yoga este restrictia fluctuatiilor din constiinta [Yoga is the restriction of the fluctuations of
consciousness/Le yoga est la restriction des fluctuations de (ou dans) la conscience. ]
[EK] Yoga este(procesul)de oprire a comportarii mintii( al constiintei manifestate) [Yoga is (the process of)
stopping the behavior of the mind (formed consciousness).]
[F] Yoga este restrictia(nirodha) fluctuatiilor constiintei(chitta) [Yoga is the restriction of the fluctuations of
consciousness]
[FM] Cand inceteaza agitatia mintii(gandurile,emotiile si senzatiile fluctuante)apare adevarata stare unificata
a "Yoga"[Cuando cesa la agitación de la Mente (pensamientos, emociones y sensaciones fluctuantes) surge el estado
unificado real del "YOGA."]
[H] Yoga este suprimarea modificarilor mintii [Yoga is the suppression of the modifications of the mind./ Le
Yoga est la suppression des modifications de la pensee]
[JA] Unificarea se obtine prin stingerea fluctuatiilor mentale [La unificación (se logra mediante la) abstracción
de las fluctuaciones mentales.]
[MF] Yoga este incetarea mintii [Le Yoga est l'arret de l'activite automatique du mental;]
[O] Yoga este incetarea mintii [Yoga is the cessation of mind ]
[R] Yoga este infranarea modificarilor mentale [Yoga is the restraint of mental modifications.]
[RI] Yoga este infranarea modificarilor mintii [Yoga is the restraint of the modifications of the mind. ]
[RM] Yoga este infranarea modificarilor mentale.[ Yoga is the restraint of mental modifications]
[S] Infranarea modificarilor substantei mentale este Yoga(modificarile mentale:formele ganduri,activitatile
mintii)[The restraint of the modifications of the mind-stuff is Yoga. (mental modifications : the thought forms,
workings of the mind) ]
[SB] Uniunea e controlul modificarilor constiintei [Union is the control of the modifications of consciousness]
[SJ] Uniunea spirituala(Yoga) prin linistirea activitatilor de cunoastere [Spiritual union (Yoga) through the
stilling of the activities of cognition]
[SVKT] Yoga se petrece cand apare linistirea(in sensul unei continue si vigilente vegheri) a miscarilor
gandului-fara exprimare ori suprimare -in indivizibila intelgenta in care nu exista nici o miscare[Yoga
happens when there is stilling (in the sense of continual and vigilant watchfulness) of the movement of thought -
without expression or suppression - in the indivisible intelligence in which there is no movement]
[T] Yoga este inhibitia(stingerea) modificarilor mintii [Yoga is the inhibition of the modifications of the mind]
[SK] Yoga este inhibitia(stingerea)proceselor mentale[ Yoga is inhibition of the mental processes;]
[VIV] Yoga consta in impiedicarea substantei mentale sa imprumute diverse forme(vrittis)./Yoga is
restraining the mind-stuff (Chitta) from taking various forms (Vrittis) /Le yoga consiste a empecher le contenu
mental(chitta) de prendre diverses formes (vrittis)/
[WQJ] Concentrarea, ori Yoga este impiedicarea modificarilor principiului care gandeste [concentration,or
Yoga, is the hindering of the modifications of the thinking principle]
[WE] Yoga este controlul ideilor din minte [Le Yoga est le controle des idees dans l'esprit]
[WJH] Yoga este restrictia fluctuatiilor din substanta mentala [Yoga is the restriction of the fluctuations of
mind stuff. ]
YS 1.3. 1.3. t:da dÓÄÙH sv:-p:ð|v:sT:an:m:Î .

tdaÔòu>Svêpe=vSwanm!.3.
ekah//trayah//tadà draṣṭuḥ svaråpe avasthànam (tada drashtuh svarupa avasthanam)
R: Atunci Vazatorul(adevaratul Sine) se aseaza in propria sa natura sau forma (svarupa) Nota
E: Then the Seer(i.e. the transcendental Self) rests or abides in svarupa (its essential form;in its true nature;when this
has been accomplished, the man knows himself as he is in reality)/ F: Alors,dans ce cas, le voyant ou l'observateur
s'établit et demeure en lui meme,dans sa forme propre/ S: Entonces (en el estado unificado),el espectador ("Quien
Ve") queda establecido en su Naturaleza Original ;

trayah: R:trei; E: three;
tadā (tada) (तदा )::R: MW467.3 (indeclinable) atunci;in acel moment;acum;in acest caz , in aceasta stare, de acord cu ceva;in
plus; 1) se face referire la ceva citat anterior I.3 - IV.16 - IV.26 - IV.31; E: then; at that time, now; besides, moreover,
furthermore; S: MW467.3 (indeclinable) entonces, en ese caso, en ese momento, de esta forma, de acuerdo a algo, además; 1)
hace referencia a algo anteriormente citado I.3 - IV.16 - IV.26 - IV.31;
draṣṭṛ (drashtr) ( ृ ):: R: MW534.1 (masculino) vazator; spectator, observator;martor,pura constienta;sinele
observator;Sinele Universal(Paratman) manifestat in om; Sinele Cosmic; Absolutul;Suflul divin coborat din Cer in om(apana);
Marele Martor,"Maestrul tuturor maestrilor"(Dumnezeu);Constiinta de sine a universului;centrul fiecarui corp sau invelis este
doar o reflexie holografica a Centrului sursa(“dupa chipul si asemanarea izvorului”);in urma identificarii cu ceea ce ne ocupa
ecranul mental noi nu observam realitatea,ci o realitate secunda;in plus observam realitatea dintr-un centru[punct de asamblare]
deplasat in invelisul cu care ne-am identificat ;deriva de √drish ( a vedea,a observa, a intelege); 1) propriu subiectului,
cunoscatorului,celui care primeste impresiile; 2) este identificat cu sinele esential (purusha),sau cu sinele autentic al omului
(ātman), cu energia sau puterea ce se afla in spatele constiintei (chitishakti) si cu sinele interior (adhyātma); II.17; drashtuh
(masculin, genitiv, singular) I.3; drashtā (masculin, nominativ, singular) II.20; E: the Seer (Self);seer, witness, pure awareness;
MW534.1 (masculino) espectador, observador; deriva de √drish (ver, observar, comprender); 1) propio del sujeto o conocedor
que recibe las impresiones; 2) se asimila al “si-mismo-esencial” (purusha), a la auténtica naturaleza o naturaleza humana
esencial (ātman), a la conciencia-energía o poder que subyace a la conciencia (chitishakti) y al ser interior (adhyātma); II.17;
drashtuh (masculino, genitivo, singular) I.3; drashtā (masculino, nominativo, singular) II.20
sva= R: propria; propriu, al sau;a sa; E:own; true; S: propio, si mismo;
rūpa(rupa) = R: forma;figura; culoare; natura;substanta; esenta; identitate;fata; figura, conexiune cu tanmatras(element
subtil;vedeti plansa tattva); E: form; shape;color; nature;substance; face,identity,essence; S: forma, figura, color;
svarūpa (svarupa) ( व प )= R: MW1309.2 (neutru) propria forma; propria identitate, esenta, conditia proprie; veritabila
fata;propria natura; propria forma[este forma fara forma; forma fara parti componente-singurul lucru din univers care ramane
«dintr-o bucata»;izvorul universului manifestat;«albia lumii» spre care totul curge si in care se dizolva totul;identitate, esenta,
propria sa forma(natura; substanta); propria conditie; atribut esential; calitate esentiala[a fiecarui organ de simt; natura proprie
esentiala;propria (sva) forma ori configuratie (rupa);propria esenta, adevarata noastra identitate (Centrul; Axul;Acasa;Akasha-
"casa eterica"); adevaratul sistem de referinta al universului [centrul vid al rotii este singurul imuabil]; sva (propriu, al sau;a sa;)
+ rūpa (forma, figura, culoare); I.43 - II.23 - II.54 - III.3 - III.44 - III.47 - IV.34; svarūpe (neutru, locativ, singular) I.3; E:its
own shape, own form, own nature (sva = own; rupe = form, nature); intrinsic natures;own essence; true identity;own(sva) shape
or form(rupa);the true face; F: substance propre; forme propre; S: MW1309.2 (neutro) identidad, esencia, forma propia,
condición propia; sva (propio, si mismo) + rūpa (forma, figura, color); I.43 - II.23 - II.54 - III.3 - III.44 - III.47 - IV.34; svarūpe
(neutro, locativo, singular) I.3;
svarūpe (svarupa):R: natura proprie esentiala;propria (sva) forma ori configuratie(rupa);propria esenta, adevarata noastra
identitate (Centrul; Axul;Acasa;Akasha-"casa eterica"); adevaratul sistem de referinta al universului [centrul vid al rotii este
singurul imuabil]; veritabila fata;propria natura; propria forma[este forma fara forma; forma fara parti componente-singurul lucru
din univers care ramane «dintr-o bucata»;izvorul universului manifestat;«albia lumii» spre care totul curge si in care se dizolva
totul; E:
avasthāna (avasthana) (अव थान )::R: MW139.1 (neutru) residenta, stabilire;asezare;instalare;stare de locuire;stare de
statornicire; constant;stare de constiinta; permanenta; ava (afara, departe, separat) + sthāna, deriva de √sthā (a ramane,a sta, a
locui, a dura,a fi;a exista ,a continua); 1) a fi ori a sta separat un loc sau o situatie anterioara; 2) a apare,a arata; avasthānam
(neutro, nominativo, singular) YS 1.3; E:abides;state of abiding;state of counsciousness; appear, come into view; emerge, come
out; show up, turn up; loom up; intervene; develop S: MW139.1 (neutro) residencia, permanencia; ava (fuera, lejos, apartado) +
sthāna, deriva de √sthā (permanecer, durar, estar, continuar); 1) estar o permanecer aparte de algo o de una situación anterior; 2)
aparecer, mostrarse; avasthānam (neutro, nominativo, singular) I.3
svarūpe avasthānam(svarupa avasthanam): R: "a patra"(turiya) stare de constiinta (avastha) sau starea de transa
mistica(samadhi) in care martorul intra in starea de "veghe paradoxala" sau de absoluta constienta;in starea de transa
mistica(samadhi) are loc identificarea subiect-obiect (este initiat procesul de functionare holografica) iar omul devine casa
"templul in care locuieste Absolutul"; starea in care Constiinta Cosmica se trezeste devinind constienta de ea insasi; starea de
"trezire"este aceea in care omul nu mai ramane doar terminal centripet(fara sa stie orice om reprezinta:"ochi si urechi ale
Constiintei Cosmice "),ci si un terminal centrifug (efector;"gura prin care vorbeste Dumnezeu");trezirea Constiintei Cosmice
in om duce la starea de "sfintenie" -atunci omul este puntea dintre Pamant si Cer fiind locuit si folosit de Absolut ca un flaut
pentru a exprima "cantecul divin"; starea in care omul devine "flautul in care canta Divinitatea" sau cand omul poate afirma
identitatea Sinelui cu Brahman(Absolutul imuabil si etern,Realitatea suprema nondualista din Vedanta);Iisus spunea:"Eu si
Tatal meu una suntem";in lb.sanskrita:"Aham Brahman Asmi"(lit.:"Eu sunt Brahman"); starea in care observam realitatea din
veritabilul centru("punct de asamblare");odata cu stingerea fluctuatiilor, care proiecteaza imaginile pe ecranul mental, inceteaza
orice posibilitate de identificare cu un invelis periferic iar punctul de observare sau de asamblare se deplaseaza sau revine in
Centru; in timpul starii de somn profund deplasarea sau revenirea in Centru a punctului de asamblare se petrece automat(dar
nu suntem constienti de translatie);doar in starea "a patra"(turiya)de constiinta sau de"veghe paradoxala" este prezenta
vegherea,trezirea (doar atunci cand suntem constienti de translatie,de deplasare sau de revenirea in Centru a punctului de
asamblare are loc "reamintirea"adevaratei noastre identitati);vedeti mai jos: "Simbolul OM si starile de constiinta"];
E:"the forth"(turiya) state of counsciousness (avastha) or the mystic trance state in which the witness enters into absolute
counsciousness ;the state in which the Absolute dwells and uses the man as a flute to sing the divine songs;
Nota Atunci, Vazatorul se aseaza in propria sa forma(svarupa)[atunci, constiinta noastra(si a universului holografic)
se reintoarce la propriul sau izvor(centru; sursa; natura),"se trezeste" devenind constienta de ea insasi; atunci cand
inceteaza identificarea cu efemerul(vrittis: valurile de pe ecranul mental), omul "se naste a doua oara" iar "Divinul
salasuieste si canta in om";"omul devine flautul in care canta Divinitatea"];
Patanjali ne-a indicat in YS 1.2 mijlocul(obiectivul tactic): oprirea agitatiei din minte.Acum vedem care este efectul
acestei actiuni atat de simple in aparenta. Atunci se dezvaluie Centrul nostru veritabil, pe care Patanjali il numeste
drashtar( "vazatorul", "cel ce vede"); atunci se dezvaluie temelia imobila, realitatea suport,n ecranul imuabil (care
face posibile toate proiectiile), martorul imobil, permanent sau constiinta profunda prin care suntem una cu eterna
constiinta cosmica, dincolo de efemera intrupare materiala. Fie ca este numit drashtar( "vazatorul", "cel ce vede"),
Atman,n Sinele, Centrul, este mereu vorba despre "scanteia divina" din om, despre tezaurul aflat inlauntrul fiecarui
om, despre izvorul iubirii,fericirii,creativitatii si al vietii, pe care majoritatea il cauta in afara, desi acest izvor se afla
in noi insine.
Conexiuni/Connections:
Iisus spunea: "Imparatia lui Dumnezeu nu vine in asa fel ca sa izbeasca privirile. Nu se poate zice: Uite-o aici! sau:
"Uite-o acolo!" "Caci iata ca Imparatia lui Dumnezeu este inlauntrul vostru" (Luca 17.20-21; Rom.144.17;
Vers.23)].
In universul holografic centrul este pretutindeni dar singurul centru accesibil se afla doar aici si acum inlauntrul
nostru. Atunci cand centrul nostru veritabil intemeiat in el insusi se dezvaluie se petrece miracolul: constiinta
noastra(si a universului holografic) se reintoarce la propriul sau izvor (centru;sursa;natura), "se trezeste" devenind
constienta de ea insasi; atunci cand inceteaza identificarea cu efemerul(vrittis:valurile de pe ecranul mental), cu
periferia, omul "se naste a doua oara", isi reaminteste cine este iar "Divinul salasuieste si canta in om":"omul devine
flautul in care canta Divinitatea"];
Marii maestri spirituali pe care i-a avut omenirea au aratat ca tezaurul se afla inlauntrul fiecarui om
In practica taoista si Zen (Ch'an) contactul cu realitatea suport (Temelia Informationala;Banca de Date a Universului)
este realizat experimental in interior[acum si aici ].Doar intr-un univers holografic,adica invariant cu scara la care
este cercetat,contactul experimental cu realitatea prezenta,acum si aici,ne dezvaluie ceea ce se afla oricand si
oriunde.
Doar intr-un univers holografic autocunoasterea inseamna simultan omnicunoastere, iar autocontrolul inseamna
omnicontrol sau omnipotenta.
"Doar cel ce se cunoaste pe sine insusi, poate cunoaste intreg universul;
Doar cel ce controleaza Centrul rotii poate controla periferia."
Lao Tzu [Lao Zi] (Tao Te Ching-Cartea Caii spre Cer si Putere) afirma (in capitolul 1) ca cel ce se goleste
descopera "poarta tuturor minunilor,"altarul", izvorul tuturor puterilor,virtutilor,harurilor,darurilor si mutatiilor.
1.5.İata de ce intotdeauna adoptand modalitatea Wu (a vidarii;traind sub domnia lui "a fi")ii vom vedea
nemijlocit esenta(centrul;"adevarata fata a realitatii"),
1.6.Iar adoptand modalitatea You (a umplerii;traind sub robia lui "a avea")
ii vom vedea doar suprafata[periferia;aparenta;iluzia;"dosul realitatii" ).
1.7.Cele doua("fete ale realitatii") au aceeasi obarsie,dar nume diferite.
1.8.Impreuna sunt numite Vidul(xuan:adancul;profunzimea;dimensiunea verticala)
1.9.Daca plonjezi in acest vid central,vei gasi poarta tuturor minunilor("altarul"; izvorul tuturor
puterilor,virtutilor,harurilor;darurilor,mutatiilor).
Lao Tzu [Lao Zi] (Tao Te Ching-Cartea Caii spre Cer si Putere) arata (in capitolul 47) cum se poate cunoaste
intreg universul si se poate vedea(referire la: cunoastere nemijlocita) Calea Cerului:
47.1-4 Fara sa treci pragul usii,se poate cunoaste intreg universul,
Fara sa privesti pe fereastra (fara sa folosesti ferestrele simturilor),se poate vedea Calea Cerului
(poti descoperi principiile ce guverneaza toate lucrurile)
Lao Tzu [Lao Zi] (Tao Te Ching-Cartea Caii spre Cer si Putere) afirma (in capitolul 33) ca victoria(reusita)
interioara e temelia(cauza) oricarei victorii exterioare:
33.1.Cel ce cunoaste pe altii (lumea exterioara) are eruditie (are experienta;ramane toata viata in "mica sala a
inteligentei" ,prizonier al cunoasterii mijlocite),
33.2.Doar cel ce se cunoaste pe Sine este Iluminat(doar cel ce se cunoaste intra in "marea sala luminoasa
inteligentei", unde se manifesta cunoasterea nemijlocita sau "adevarata cunoastere").
33.3.Cel ce invinge pe altii [ce impune vointa sa, altora] are forta exterioara (pare tare),
33.4.Doar cel ce se invinge pe Sine este cu adevarat puternic(doar cel ce-si stapaneste propriile pasiuni este
unit cu Shen- forta Spiritului).
Metoda de relaxare pilotata pt. centrare in Banca de Date a Universului este o aplicare a caii antice cunoscuta sub
numele de Stiinta si Tehnologia Centrarii, care era odinioara aplicata de reprezentantii civilizatiilor precedente,
pentru a ajunge la vindecare, la "trezire", la "desteptare"sau la "eliberare", adica la autocunoastere (omnicunoastere)
si la autocontrol(omnipotenta).Ca si in mesajul lui Iisus, in care se pune in aplicare reintoarcerea fluxului atentiei,
metoda de relaxare prion pilotare auditiva reprezinta si o "Cale catre Dumnezeu", fiindca se cere practicantului sa
intre in starea de impacare cu lumea si cu sine insusi, din adevarata "Rugaciune", sa intre in starea de "predare sau
daruire catre Dumnezeu", in starea de "renuntare sau de detasare de comorile efemere din lumea de afara", pentru a
reveni la "veghere", la "ascultarea in tacere" ; Doar respectarea simultana a acestor conditii, face posibila "Trezirea"
sau descoperirea adevaratei noastre identitati, deschide calea "Insamantarii Cuvantului", face posibila asezarea,
incetarea ratacirii, centrarea, interiorizarea si reintoarcerea fluxului atentiei.[vedeti linkuri pe siturile autorului];
Comentarii/Commentary: (vedeti / see:YS 2.17)
Starile de constiinta si trezirea Constiintei Cosmice

Subiectul starilor de constiinta[in l. sanskrita:«avastha»] este pe larg expus in Mandukya-Upanishad.
Fiecare stare de constiinta se afla in relatie sau este manifestarea unui corp sau a unui invelis(vedeti :cele cinci
corpuri sau invelisuri: koshas) asupra caruia se exercita influenta sa .
Traditiile spirituale, pastrate pana azi in India, China si Japonia afirma ca somnul profund este identic cu enstaza-
transa mistica obtinuta prin interiorizare (in lb. sanskrita: "samadhi "), deosebindu-se doar printr-un singur aspect:
in somnul profund lipseste constienta, trezirea sau "vegherea" . Atat Buddha,cat si Iisus indeamna oamenii sa practice
vegherea,constienta sau constientizarea diferitelor procese grosiere si subtile (fiziologice,mentale),fara a le perturba-
pastrand starea de martor impartial .In yoga-nidra se experimenteaza starea de veghere sau de constienta in timpul
somnului .Termenul sanskrit nidra (lit.: "somn") o desemneaza pe zeita somnului.Diferite izvoare fac din aceasta
zeita o forma feminina a lui Brahma-prima divinitate din Trimurti,trinitatea hindusa alcatuita din Brahma,Vishnu si
Shiva . Brahma il incarneaza pe Dumnezeu, sub aspectul sau de creator al universului si este reprezentat de obicei cu
patru fete si cu patru brate ,tinand intre alte simboluri (Vedas) si un sirag de matanii. Brahma a devenit creator al
universului manifestat prin forta cuvantului(sau a suflului primordial,care a dat nastere universului).
Yoga-Nidra[de la "yoga"( lit.: "aliniere,conjuctie,unificare,centrare") si "nidra» (lit.: "somn")]este starea de
constienta sau de veghe paradoxala, in care corpul da impresia ca doarme ,intr-atat este de destins sau de relaxat.
Practicantul Yoga-Nidra isi pastreaza constiinta clara ,fara sa fie tulburata de ganduri sau de alte fluctuatii
mentale(vritti),fiindca s-a eliberat de orice identificare eronata ,de dorinte(asteptari) si de orice sursa de perturbatii
care impiedica interiorizarea.
In hinduism sunt mentionate patru stari sau niveluri ale constiintei(in l. sanskrita:«avastha») :
1.Jagrat(starea de veghe, numita si Vaishvanara in Vedanta);
2.Sushupti(starea de somn profund, numita si Prajna in Vedanta) si
3.Svapna(starea de somn paradoxal sau cu visuri, numita si Taijasa in Vedanta);
4.Turiya(lit.:«a patra») este starea de constienta sau de veghe paradoxala ,realizata in cursul enstazei sau transei
mistice (samadhi) sau prin practicarea Yoga-Nidra(somnului constient).
Prin termenul Jagrat- Avastha se intelege si perceptia celor patru stari de constiinta: 1.Jagrat; 2.Sushupti;
3.Svapna si 4.Turiya("a patra").
Jagrat corespunde starii de constiinta trezite, in care omul se gaseste imediat dupa ce a parasit somnul; este starea
in care constiinta se foloseste de minte pentru a intelege si a aprecia lucrurile exterioare sau starea obisnuita in care
gandeste si actioneaza omul profan; jagrat este o stare centrifuga, caracterizata de extravertirea simturilor si a
gandirii. Vaishvanara sau Viraj(lit.: «ce apartine tuturor oamenilor») este termenul care in Vedanta desemneaza
starea de veghe a tuturor oamenilor in general.In cazul unui individ luat izolat starea de veghe este denumita
Vishva. Ea este una dintre cele patru Avastha si este sinonima cu Jagrat.Celelalte trei stari de constiinta enumerate
in Vedanta sunt Prajna (starea de somn profund),Taijasa(starea de somn cu vise) si Turiya(«a patra»). In Rig-veda,
Vaishvanara desemneaza Soarele si focul(agni).Din aceasta cauza focul mai poarta si acest nume. Vaishvanara
(care s-ar putea traduce si ca starea «nascuta din Soare»)foloseste lumina manifestata exterioara pentru fixarea
punctului de asamblare si isi exercita controlul asupra corpului,gandirii si al senzatiilor oamenilor in stare de veghe.
Termenul Vaishvanara-Vidya(lit.: vaishvanara :« ce apartine tuturor oamenilor ,universala» si vidya: "cunoastere")
desemneaza in hinduism cunoasterea existentei vii a Sinelui cosmic, in fiecare om;certitudinea ca toate fiintele
umane fac una cu aceasta constiinta universala, care vede si actioneaza prin intermediul fiecarui om ,ca printr-un
instrument (terminal) de perceptie sau de actiune.Toti oamenii care s-au trezit cu adevarat[care au realizat starea
"boddhi" de trezire) sau cei care s-au iluminat vorbesc despre faptul ca traim intr-un univers holografic, adica intr-o
realitate in care intregul este prezent si se manifesta in fiecare parte a sa. Daca toti oamenii ar cunoaste aceasta
realitate in mod experimental (daca fiecare om ar simti , precum simt copii, durerea ori suferinta pe care o provoaca
semenilor prin ganduri, atitudini, vorbe si fapte), atunci fiecare om ar pune in aplicare porunca, despre care Iisus
spunea ca le rezuma pe toate cele zece : "sa iubesti pe aproapele tau ca pe tine insuti", sau sa pui in aplicare proverbul
"ce tie nu-ti place altuia nu face»;oamenii nu au telepatie si empatie[nu simt, nu vad si nu aud ] fiindca in starea de
functionare fracturata sau netrezita oamenii nu sunt constienti de semnalele percepute de corpurile subtile si de
etajele profunde ale creierului. Matei( 22.36-40) consemneaza porunca cea mai mare: "Invatatorule, care este cea mai
mare porunca din Lege? Iisus i-a raspuns: "Sa iubesti pe Domnul, Dumnezeul tau cu toata inima ta, cu tot sufletul
tau, si cu tot cugetul tau”.”Aceasta este cea dintai porunca.Iar a doua ,asemenea ei, este “Sa iubesti pe aproapele tau
ca pe tine insuti. In aceste doua porunci se cuprinde toata Legea si Prorocii. "
"Svapna(starea de somn cu vise, numita si Taijasa in Vedanta) este starea de visare ce apare in timpul somnului si
in care gandirea actioneaza independent de lumea exterioara si de corp[ care ramane paralizat cu exceptia miscarilor
oculare rapide(in lb.engleza:REM de la: Rapid Eyes Movements)].Starea de veghe considera visarea drept o lume
ireala si o depreciaza ca iluzorie.
Starea de somn cu vise Svapna este numita in Vedanta si Taijasa (lit.:"plina de lumina").Taijasa(starea de somn cu
vise;lit.:"plina de lumina") este starea de vis, in care se manifesta perceptia luminii nemanifestate. In aceasta stare are
loc o modificare a punctului de asamblare. In aceasta stare se manifesta idei si imagini, din care unele isi au originea
din starea de veghe, fara a fi identice cu acestea , iar altele provin din niveluri de constiinta mult mai subtile; unele
sunt experiente ale vietii cotidiene sau semnale fiziologice utile in diagnostic, care revin, intr-un spatiu si un timp
diferit, cu mesaje codificate intr-un limbaj simbolic, iar altele sunt vise profetice ori vizionare, inspirate de niveluri de
constiinta luminate mai mult de lumina divina. Aceste niveluri de constiinta mult mai subtile, mai apropiate de
lumina divina, sunt considerate in traditia spirituale hindusa mult mai elevate, fiindca aceasta foloseste metafora
«focului», care intotdeauna urca spre Cer si Lumina ; in traditia spirituala chineza din taoism si din buddhismul zen,
nivelurile de constiinta mult mai subtile sunt considerate mai profunde, fiindca se foloseste metafora «apei», care
intotdeauna coboara spre Oceanul Universal de Lumina, identic cu Cerul omniprezent, pentru care dualitatea sus-jos
nu are nici o semnificatie .
Sushupti desemneaza in hinduism somnul profund in care nu exista nici gandire si nici Ego[in lb. sanskrita:
"ahamkara":lit.:"centrarea intr-un centru fals" a punctului de asamblare ne-a fost inoculata in cursul conditionarii
sociale; "identificarea cu un centru fals",care nu are lumina proprie]. Starea de somn profund este caracterizata de
pierderea constiintei existentei universului din afara si a corpului nostru.Sushupti nu este considerat o stare de
inconstienta ; aceasta stare reprezinta doar o incetare a gandirii.Aceasta stare constituie una din cele patru avastha.
In Vedanta starea de somn profund este numita Prajña .Prajña (lit.: «constienta; intelepciune»; in Yoga Sutra
termenul prajña desemneaza cunoasterea nemilocita , opusa cunoasterii mijlocite sau «jnaña»). Prajña denumeste
starea de somn profund caracterizata de suspendarea gandirii si de fuziunea provizorie si inconstienta a lui Jiva–
sufletul individual cu Brahman-Absolutul, Sinele Universal.
Traditia islamica a misticilor sufi face referire la doua camere:1."mica incapere a Inteligentei ", folosita de sfinti pt.
relatia orizontala cu semenii (echivalenta starii de veghe profana, notata cu 1 in imaginea alaturata) si 2."marea sala
luminoasa a Inteligentei", care primeste lumina Absolutului, folosita de sfinti pt. relatia verticala cu Divinitatea
(echivalenta starii de veghe paradoxala, cunoscuta in traditia hindusa sub denumirea de "turiya" -"a patra"-notata cu
4 in imaginea alaturata).
Traditia taoista chineza considera ca cele trei linii orizontale ( Cerul,Omul si Pamantul) din ideograma Sheng(om
sfant;sacru) simbolizeaza cele trei stari de constiinta conectate de cele trei taramuri(somnul paradoxal-cu visuri,
veghea profana si somnul profund). Doar omul sacru sau divin in care are loc trezirea Constiintei Cosmice din
om(Constiinta Cosmica devine constienta de ea insasi) se afla in starea paradoxala de veghe simbolizata de linia
verticala care reuneste in centru celelalte trei stari (alinierea Cerului, Omului si a Pamantului) si care comunica cu
divinul;Traditia shamanica foloseste "marea sala luminoasa a Inteligentei" pt. accesarea Bancii de Date a Universului
(cunoasterea viitorului, descoperirea mijloacelor de vindecare).Ca si in hetero-hipnoza aceasta cale de accesare a
Bancii de Date a Universului simuleaza "trezirea", utilizand doua persoane (persoana care intra in transa si o
persoana constienta care o piloteaza pe prima in cursul acestei calatorii). Traditia autentica de centrare consemnata
de Patanjali in Yoga Sutra si de Lao Tzu in "Calea spre Cer si Putere" vizeaza accesarea de catre o singura persoana
a "marii sali luminoase a Inteligentei", singura cale care produce trezirea,Iluminarea, eliberarea. Aceasta cale
presupune vegherea iar nu adormirea, adica reunirea intr-o singura persoana a starii de martor in starea de veghe si a
celui aflat in transa, adica exact a caracteristicilor starii de "veghe paradoxala"(te afli in stare de veghe dar generezi
impulsurile cerebrale specifice repausului din somnul profund).Starea de somn paradoxal se intalneste in cursul
visului cand pe fondul somnului (paralizare somatica,inconstienta) se instaleaza impulsurile cerebrale alfa,specifice
starii de veghe.
E: The word drastuh needs careful explaining. It means "seer" or "that which sees". This is the real "me", whose
reality is usually clouded by the fluctuating mind. Another word for this Seer/Self is purusha, defined by Feuerstein,
p. 608, as "the transcendental Self, Spirit, or pure Awareness, as opposed to the finite personality."
S explains, "You are that true Seer. You are not the body nor the mind. You are the Knower or Seer. You always see
your mind and body acting in front of you. You know that the mind creates thoughts; it distinguishes and desires. The
Seer knows that but is not involved in it." He compares the mind to a mirror which usually provides an imperfect
reflection when the Seer looks in it, and which can provide a true reflection only when the mind is still. This is the
state we should ideally be in.V says, "At that time pure Consciousness - the Seer - abides in its own self, as it does in
the state of liberation." H explains: "Pure Consciousness is the impartial witness of Buddhi and the latter appears to it
as an object. The dominant Buddhi is the sense of 'I'" H also explains that complete cessation of all fluctuations is the
state of kaivalya (see YS Chapter 4). "In Nirodha, suppression is for a temporary period, while in Kaivalya the mind
disappears, never to appear again." The word avasthanam carries the idea of "standing out" - the root "stha" has the
same origin as our word "stand".
[CJ] Egotism is but the perversion of spiritual being. Ambition is the inversion of spiritual power. Passion is the
distortion of love. The mortal is the limitation of the immortal. When these false images give place to true, then the
spiritual man stands forth luminous, as the sun,when the clouds disperse.
Dado que el aforismo precedente no habla de la restricción de toda actividad de la conciencia, la palabra “entonces”
(tada) no puede hacer referencia a la condición de vrittinirodha. Pues el sí mismo no se revela en su propia esencia
como conciencia pura hasta que toda la actividad de la conciencia (no solo las fluctuaciones) se suspende por
completo (Feuerstein, Georg "The Yoga-Sutra of Patañjali").
YS 1.4. 1.4. v:àe¶:s:a-py:em:t:r*: .

v&iÄsaêPyimtrÇ.4.
ekah.catvārah. vṛtti -sārūpyam itaratra (vritti sarupyamitaratra)
R: In celelalte cazuri(al starilor neasezate in svarupa:Centru,Temelia imuabila) se manifesta sarupyam(identificarea

Vazatorului cu) vrittis(lit.:vartejurile;impulsurile;fluctuatiile;impulsurile,valurile; gandurile;emotiile)[prezente pe
ecranul mental] Nota E: Otherwise, the Witness identifies himself with vrittis (fluctuations,thoughts; modes;
activities;forms and with their active modifications) manifested on the mental screen(chitta)]/F: Sinon,il existe une
identification entre le voyant et ces vrittis [fluctuations,impulsions, mouvements, pensee ou emotions qui existe dans
le mental (chitta); l'observateur parait assumer la forme de la modification mentale]/ S: En los otros estados(fuera del
estado unificado;el alma-mente),se identifica con Vrittis (las fluctuaciones mentales,los procesos mentales;asume la
misma forma de las funciones mentales);

catvārah (catvarah) = R: patru; cifra patru; E: four(number);
zarva, tulburare, dezordine,tipare, modele,imprintari, programe;modalitati de reprezentare; scheme,tipare de modelare si de
(thoughts; feelings; memories);turnings,movements,turmoils,traffic, patterning; S: MW1043.1 (femenino) modificación,
proceso, actividad, fluctuación, giro; deriva de √vrit (girar, revolver, rodar, mover); 1) remolino, torbellino; 2) proceso o
actividad; I.2 - I.4; vrittayah (femenino, nominativo, plural) I.5 - II.11 - IV.18; vrittih (femenino, nominativo, singular) I.10 -
II.50 - III.43(44); vritteh (femenino, genitivo, singular) I.41- II.15;
sārūpyam (sarupyam):R: identificare,conformitatea; colorarea;se asuma forma;a lua forma la;a fi colorat de (miscarile
existente pe ecranul mental); a se identifica cu continutul mental de moment (ganduri; sentimente,senzatii, perceptii,idei,
amintiri, viziuni,dorinte,griji); E: identification, conformity;to take the form of;to be coloured by the movements presented on
the mental screen;to identify with the momentary mental content(thoughts; feelings; memorie);
itaratra = R:altfel, altminteri; E: otherwise;
Nota
In celelalte cazuri(al starilor pline de fluctuatii) se manifesta identificarea cu vrittis (impulsurile,fluctuatiile,valurile,
gandurile,emotiile) prezente pe ecranul mental. Sivananda exemplifica numeroase tipuri de identificari:ne putem
identifica cu o stare pasagera asa cum un spectator se identifica cu actorul dintr-un film , asa cum soferul se
identifica cu vehicolul pe care-l conduce, asa cum omul se identifica cu trupul, asa cum un om bogat se identifica cu
bogatiile sale iar un om puternic cu puterea sa(pozitia in ierarhia sociala ori politica)
Omul profan prizonier al identificarilor cu efemerul(vrittis,conceptiile,credintele,conditionarile inoculate; mintea,
corpul,numele primit, familia,poporul,limba) ramane captiv in camera periferica a constiintei,care se foloseste de
lumina fenomenala pt.a vedea[ "pestera intunecoasa" la care facea referire Socrate].
Gerard Blitz imi punea urmatoarea intrebare:"Cum este posibil ca acest Centru imuabil, permanent sa se identifice cu
constiinta periferica, care este in mod definitoriu agitata,fiindca ea este in legatura permanenta cu stimulii din mediu
prin intermediul organelor senzoriale ?
Fiindca Centrul imuabil sau constiinta profunda este asemenea diamantului care reflecta/transmite culoarea
suportului pe care este asezat;in loc sa ramana pur diamantul se pateaza sau se coloreaza.Fara procesul de colorare nu
ar exista cunoastere se afirma in YS 4.17:"Un obiect poate fi jnata(cunoscut; perceput)sau ajnata
(necunoscut; neperceput) dupa cum uparaga (colorarea mentala produsa de obiect; colorarea incepe cu
alegerea obiectului care va intra in focarul atentiei) corespunde sau nu apeksha (interese;motivatii,dorinte,
nevoi;activitatii de alegere,selectie si delimitare a focarului atentiei de catre ego) manifestate de
vach(diversele voci,centre(de interes) sau porti ale creatiei) [orice cunoastere este directionata,selectiva,
fragmentara,incompleta atat timp cat este mediata de ego,de periferie]";
Identificarea cu vrittis(fluctuatiile;valurile;gandurile;emotiile) prezente pe ecranul mental este consemnata in zicale

si proverbe populare ca un proces de colorare: limbajul popular este elocvent: in stare emotionala violenta-de furie
sau de indignare "vede rosu" sau"cel furios vede totul rosu "; in stare de tristete, suparare, deprimare ori de
descurajare " totul e negru.. sumbru ","are idei negre";optimistul"vede in roz".;"anger coloured her judgment"
Atunci cand constiinta profunda reflecta starile schimbatoare ale mintii(chitta) lumea este vazuta diferit ca printr-un
filtru colorat-atunci nu mai este vorba de o reflectare a relitatii ci de o reflectare a subiectivitatii.
Un experiment de transmisie a mesajelor telepatice de la 15000 km distanta a aratat ca un om receptiv care in mod
obisnuit receptiona exact mesajele emise,atunci cand era infometat "colora toate mesajele primite " ca si cum vedea
printr-un filtru colorat:un "cerc portocaliu din carton" devenea o "portocala","o cana cu apa" devenea "o cana cu
lapte".De cate ori nu ne pierdem obiectivitatea sau impartialitatea in aprecierea diferitelor lucruri din cauza ca suntem
colorati de propriile noastre dorinte?
Nici nu ne putem da seama de amploarea acestei identificari in care ecranul mental agitat e similar apei agitate care
ne impiedica sa vedem fundul;iar mintea nu poate cunoaste Centrul prin ea insasi fiindca are o cu totul alta natura;nu
are lumina proprie se afirma in YS 4.19: "Mintea nu e sva-abhasa(luminoasa sau constienta in sine;nu are
propria lumina) fiindca ea este drishya (perceptibila;este obiect al perceptiei,cunoasterii)";
Nu putem decat sa inlaturam obstacolele din calea apei sa calmam aceasta agitatie care ecraneaza tezaurul de la
fundul apei, care ne impiedica sa descoperim Centrul veritabil care ne permite sa vedem realitatea asa cum este ea
YS 4.3: "Nimitta (cauza eficienta indirecta;instrumentala;practica autentica) [care se afla la originea oricarei
transformari ori transfer] goleste(nu actioneaza) dar umple(implineste) prin indepartarea obstacolelor la fel
cum face agricultorul [care-si uda campul eliminand barajul din calea apei din canalul de irigatie]".
Omul "cazut",prizonier al identificarii cu vrittis ramane un terminal senzorial al Constiintei Cosmice("toti oamenii
sunt ochii si urechile Constiintei Cosmice";doar sfantul sau omul sacru devine "flautul in care canta
Divinitatea",locul de intalnire intre Cer,Pamant si Om-vedeti starile de constiinta (vedeti:avastha) in diferite traditii
spirituale si comentariul la ideograma chineza"sheng"
Comentarii/Commentary:see:YS 2.17
The Seer thinks that the vritti are part of it because of the way the Buddhi has presented information to it.
The Buddhi has been overwhelmed by the vçtti. This is the state we are normally in (itaratra).
[S] comments, "You seem to have lost your identity and have identified with your thoughts and body." S
also says that if you eliminate all the things of the mind and body with which we identify ourselves, then
we will realise that this pure "I" [i.e. purusha] is no different from any other pure "I". "The form and name
are just different versions of the same energy…. And, according to the Yogic scientists like Patanjali - and
even many modern scientists - behind the different forms of energy is one unchanging consciousness or
spirit or Self." "Love thy neighbour as thyself" becomes possible when you see there's no difference
between you and your neighbour. [D] says, "A disturbed mind can rarely follow a direction. If it ever does,
comprehension of the object will be faulty."[F] Comments: In the unenlightened state, we do not consciously
identify with the Self (purusha), but consider ourselves to be a particular individual with a particular
character. This does not mean, however, that the Self is absent. Rather, it is merely obscured.
[CJ] The power and life which are the heritage of the spiritual man have been caught and enmeshed in psychical
activities. Instead of pure being in the Divine, there has been fretful, combative. egotism, its hand against every man.
Instead of the light of pure vision, there have been restless senses nave been re and imaginings. Instead of spiritual
joy, the undivided joy of pure being, there has been self-indulgence of body and mind. These are all real forces, but
distorted from their true nature and goal. They must be extricated, like gems from the matrix, like the pith from the
reed, steadily, without destructive violence.Spiritual powers are to be drawn forth from the psychic meshes.
Cele cinci tipuri de fluctuatii mentale si cele doua stari in care se manifesta interactia (impactul
afectiv) cu aceste fluctuatii mentale: polarizata si neutra/The five kind of mental fluctuations and the
two manifested states of the affective interaction with these mental fluctuations : polarized and
neutral
YS 1.5. 1.5. v:à¶:y:H p:Wc:t:yy:H ¡Vl:Äa¡Vl:ÄaH .

v&Äy>pAtYy>i¬òa=i¬òa>.5.
ekah.pañca.vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ: (vrittayah panchatayyah klistaklistah)
R: [Constientizati] cele cinci feluri de vrittis (fluctuatii mentale,impulsuri) si cele doua stari in care se afla
acestea (in functie de impactul emotional):klishta (colorate;perturbatoare,dureroase-placute,produc atractie-
respingere;manifestate)sau aklishta (incolore;neutre;neperturbatoare;nemanifestate;in stare latenta sau
potentiala; nedureroase -orice placere e o durere in stare potentiala ;vedeti: YS 2.15)/ E:(Witnessing)the five
kinds of vrittis (thoughts;modes; patterns;activities;forms and with their active modifications of the mind) that are
either colored or not-colored; F: Les fluctuations sont de cinq sortes, ayant les caractéristiques
d'affliction ou de non-affliction/ S: Las principales fluctuaciones mentales (Vrittis) son cinco; las
cuales se pueden dividir en manchadas e inmaculadas.

pañca (panca) : R: cinci;cifra cinci; E:five;
(thoughts; feelings; memories);turnings,movements,turmoils,traffic, patterning; S: MW1043.1 (femenino) modificación,
proceso, actividad, fluctuación, giro; deriva de √vrit (girar, revolver, rodar, mover); 1) remolino, torbellino; 2) proceso o
actividad; I.2 - I.4; vrittayah (femenino, nominativo, plural) I.5 - II.11 - IV.18; vrittih (femenino, nominativo, singular) I.10 -
II.50 - III.43(44); vritteh (femenino, genitivo, singular) I.41- II.15;
pañcatayyaḥ (pancatayyah) : R: de cinci feluri;E:fivefold; of five kinds;kliṣṭaḥ (klishta): R: perturbatoare,colorate;
care tulbura;care produc perturbatii(placere-suferinta ,atractie-respingere); insultator; daunator; jenant;amintiri traumatizante
(dureroase);experiente placute care dau atasare(adictivitate; dorinta de repetare a folosirii drogurilor); dureros,greu,
dificil;manifestate;produc placere-durere,atractie-respingere; [Mo 323-324]; E:tormented;molested; afflicted, distressed;to
trouble, leading to wretched life;to be sinful; producing suffering,cause pain; hurtful; [Mo 323-324]; (YS 1.5);
akliṣṭāḥ(aklishta): R: negarea lui klishta; neutru;incolor;nemanifestat;in stare latenta sau potentiala; neperturbatoare,
imaculate;care nu tulbura;neutre,latente,care nu produc perturbatii (suferinta,atractie,respingere); blande;(despre clima)
dulce;(med) benign; E: not tormented;non molested;non afflicted ,benign; not producing suffering, not painful (YS 1.5);
The vçtti are not in themselves bad - they're part of life - so that's why their effects can be either positive or negative.
D points out that you don't always see straight away whether these activities are beneficial or create problems. D also
says, in his final comments on YS 1.11, that all five of these activities should be seen as interlinked parts of a single
matrix, that each can at times be either beneficial or harmful, and that their effects can be either direct/immediate or
indirect/occurring later.
B says, "Mental activities produce suffering when they separate us from the yoga state. They reduce suffering when
they draw us nearer to that state." S makes similar points, including this: " How are we to know whether our thoughts
are selfless or not? We have to watch carefully the moment a thought-form arises in the mind. We become analysts.
This itself is Yoga practice - watching our own thoughts and analyzing them."
T says that the "not-painful" thoughts are those that are actually neutral in character - e.g. noticing the existence of a
tree while walking is a mere sense perception. It's the vçtti that arouse any kind of emotion that are painful. In our
ignorance we see pleasure in experiences which are a potential source of pain.
[Advance note: V's commentary refers to the klesha - so you will have to refer back to this sutra when studying YS 2,
2-9.][F] Comments: The afflicted (klishta) states of consciousness are those that lead to suffering, while the
unafflicted (aklishta) states are conducive to liberation. An example of the latter type is the condition of ecstatic
transcendence (samadhi).
[CJ] The psychic nature is built up through the image-making power, the power which lies behind and dwells in
mind- pictures. These pictures do not remain quiescent in the mind; they are kinetic, restless,stimulating to new acts.
Thus the mind-image of an indulgence suggests and invites to a new indulgence; the picture of past joy is framed in
regrets or hopes. And there is the ceaseless play of the desire to know, to penetrate to the essence of things, to
classify. This,too, busies itself ceaselessly with the mind-images. So that we may classify the activities of the psychic
nature thus:
YS 1.6. 1.6. )m:aN:ev:p:y:üy:ev:klp:en:dÓasm:àt:y:H .

àma[ivpyRyivkLpinÔaSm&ty>.6.
ekah. ṣaṭ. pramāṇa-viparyaya-vikalpa-nidrā-smṛtayaḥ
(pramana viparyaya vikalpa nidra smritayah)
R: Cele cinci categorii de vrittis (impulsuri mentale) sunt:Pramana(cunoasterea corecta mijlocita), Viparyaya
(cunoasterea gresita;iluzia),Vikalpa(imaginatia,conceptualizarea;visul;halucinatia;gandirea verbala-dialogul
interior),Nidra (starea de somn profund fara visuri;lipsa constientei;somnolenta;inertia) si Smriti (memoria)/ E:The
five vrittis (mental activities) are Pramana (right knowledge,real cognition), Viparyaya (wrong knowledge,unreal
cognition,error,misconception,illusion), Vikalpa (imagination,conceptualization,fancy,fantasy,hallucination),Nidra
(dreamless deep sleep;passivity;unconsciousness) and Smriti (memory;recollection;remembering); F: Les
fluctuations sont : Pramana (la cognition valable), Viparyaya(l'opinion erronée),Vikalpa (la conceptualisation),
Nidra(le sommeil sans reves) et la Smriti (la mémoire, le souvenir) S: Estas cinco principales fluctuaciones mentales
(Vrittis) son:Pramana (conocimiento correcto, el conocimiento cierto y probado;medios de recto
conocimiento),Viparyaya (falsas concepciones;conocimiento errado,el conocimiento erróneo),Vikalpa
(imaginación,construcciones mentales),Nidra (el sueño profundo sin ensueños) y Smriti (memoria,la retentiva)
ṣaṭ(shat): R: sase; E: six;pramāṇa(pramāṇa):R: marturii senzoriale,rationale;logice;procesare analitica a
informatiilor;cunoasterea corecta mijlocita[impulsurile din mediu receptionate si procesate analitic si analogic;marturiile
senzoriale,rationale, emise de autoritati credibile;(parinti,scoala,religioase); E:right perception;valid cognition;
viparyaya(viparyaya):R: iluzii; cunoasterea gresita;in iluzie obiectul cunoasterii exista dar perceptia nu e conforma cu
acesta; impulsuri receptionate sunt distorsionate de impulsurile emise: programare,credinte, modele ale realitatii,teorii,
paradigme,asteptari,dorinte,temeri,amintiri,experiente traumatice evocate); E:misperception, error,illusion ; halucination;
erroneous cognition; vikalpa :R:imaginatia;visul; impulsurile imaginate,sugerate verbal;functia proiectiva;
E:conceptualization; imagination; dream state;nidrā(nidra): R: somnul profund; impulsurile emise de programul automat de
punere in repaus si de activare; E:deep sleep state;dreamless sleep ; slumber ; smṛtayaḥ(smritayaḥ):R: informatii stocate;
memoria[impulsurile generate in experientele anterioare care au fost stocate si sunt reactivate,reactualizate sau reamintite (ele pot
fi placute,dureroase, traumatice); E:memory, remembering ;(and) recollection;
Cele cinci categorii de fluctuatii mentale(vrittis) sunt:1.Pramana[cunoasterea corecta mijlocita-impulsurile senzoriale
din mediu receptionate de simturi si procesate analitic(rational,logic;emisfera dreapta) si analogic (emisfera
stanga);marturiile emise de autoritati credibile (parinti,scoala,religioase); 2. Viparyaya (cunoasterea gresita;iluzia-
obiectul cunoasterii exista dar perceptia nu e conforma cu acesta;impulsuri receptionate sunt distorsionate de
impulsurile emise: programare,credinte, modele ale realitatii,teorii,paradigme,asteptari, dorinte,
temeri,amintiri,experiente traumatice evocate); 3. Vikalpa (imaginatia,fantezia,visul; impulsurile imaginate, sugerate
verbal;functia mentala proiectiva sau emisiva;);4.Nidra (starea de somn profund fara vise;impulsurile emise de
programul automat de punere in repaus);5.Smriti [memoria-impulsurile stocate generate in cursul experientelor
senzoriale anterioare;aceste impulsuri stocate sunt reactivate,reactualizate sau reamintite in cursul unei experiente
similare producand distorsiuni(colorari) ale perceptiei realitatii (ele pot fi placute,dureroase, traumatice)];
Each of these will be explained in sutras I.7-11. B gives a useful summation of each on p. 9. H says, in
answer to the possible question, "What about dreams?" that a dream state is primarily one of viparyaya,
though vikalpa, smriti and pramana are also present; this differs from the normal waking state in which
pramana is the main vritti, although vikalpa, viparyaya and smriti are also present. H defines vikalpa as
"cognition of a thing which does not exist", and smriti as "awareness again of previous cognitions". He uses
the example of an elephant to illustrate: Your eyes see the shape and colour of this animal (large, two tails,
grey…). Knowledge about its power of carrying loads, its power of movement, its way of life, its
toughness, the trumpeting noise it makes, had previously been gathered by your sense organs and stored in
the mind. Chitta combines these fragments of knowledge after your eyes see the grey shape and produces
the complete concept of "elephant". Your feelings of pleasure (or otherwise!) on seeing the elephant are
also an action of chitta, and are just a re-appearance of pervious feelings.
[CJ] These activities are: Sound intellection, unsound intellection,predication, sleep, memory.We have here a list of
mental and emotional powers; of powers that picture and observe, and of powers that picture and feel. But the power
to know and feel is spiritual and immortal. What is needed is,not to destroy it, but to raise it from the psychical to the
spiritual realm.
YS 1.7. 1.7. )ty:x:an:Øm:an:ag:m:aH )m:aN:aen: .

àTy]anumanagma>àma[ain.7.
.sapta. pratyakṣānumānāgamāḥ pramāṇāni (pratyaksha anumana agamah pramanani)
R: Pramana(cunoasterea corecta mijlocita) se refera la imaginea generata pe ecranul mental de catre vrittis
(impulsurile) provenite din urmatoarele izvoare:1.pratyaka (perceptia senzoriala;observatia), 2.anumana [procesare
analitica(rationala,logica;cauzala,inductiva si deductiva) si analogica], 3.agamah[impulsurile transmise de
marturiile emise implicit ("imprinting", procesul de programare sau de conditionare conceptuala; conexiunea la
"subconstientul colectiv";multimea de credinte, identificari, ierarhizari valorice ,estetice,"bunul simt"si traditii
transmise implicit, pe canale subconstiente) si marturiile emise explicit (verbal sau in scris) de autoritati credibile
laice (parinti,scoala) sau religioase(traditii; textele revelate)]; E:Pramana (mediated correct knowledge) [can be
derived from] pratyaka (perception,observation), anumana (inference) and agamah (testimony;words of others);
F: Une cognition valable (pramana) est basée sur:1.pratyaka (la perception),2.anumana (l'inférence) et 3.agamah
(le témoignage; la communication verbale); S: El conocimiento correcto (pramana) proviene de las siguientes
fuentes: pratyaka la percepción directa, anumana (deducción ,la inferencia lógica) y agamah (testimonio, la
referencia a autoridades dignas de confianza, revelación);
sapta= R: sapte; E: seven;pratyakṣa(pratyaksha):R: perceptia senzoriala;observatia;cunoasterea izvorata din experienta

practica, evidenta simturilor; impulsuri senzoriale intrate; semnale receptionate din mediu de catre simturi (traductorii senzoriali):
E: percept, sensory input; sensory perception;anumāna(anumana): R: inferenta; deductie,inductie; impulsurile obtinute
prin procesare informationala: gandire-analitica(rationala,logica;cauzala,inductiva si deductiva ,adica prin modalitati de
procesare specifice emisferei drepte) si prin gandire-analogica(gandirea analogica sau "magica" care a dat "legea
serialitatii",adica prin modalitati de procesare specifice emisferei stangi); E:deduction; inference; āgamāḥ(agamah) : R:
marturie, revelatie;impulsurile transmise de marturiile emise implicit("imprinting", procesul de programare sau de conditionare
conceptuala; conexiunea la "subconstientul colectiv";multimea de credinte,identificari, ierarhizari valorice ,estetice,"bunul
simt"si traditii transmise pe canale subconstiente) si marturiile emise explicit (verbal sau in scris) de autoritati credibile laice
(parinti,scoala) sau religioase(traditii; textele revelate) E:testimony from a teacher or traditional texts; testimony worthy of faith,
revelation;pramāṇāni(pramanani) : R: cunoasterea corecta mijlocita ;surse ale cunoasterii corecte;cunoasterea mijlocita de
simturi,de procesarea(logica,analogica),de marturii(traditii); cunoasterea corecta mijlocita-impulsurile senzoriale din mediu
receptionate de simturi si procesate analitic (rational,logic;emisfera dreapta) si analogic(emisfera stanga);marturiile emise de
autoritati credibile (parinti,scoala, religioase); cunoasterea indirecta este o aproximare a realitatii si diferita de cunoasterea
directa(vedeti:YS 1.49); E:accurate perception; correct mental grasp ; right knowledge;
Nota: Pramana(cunoasterea corecta mijlocita) se refera la imaginea generata pe ecranul mental de catre vrittis
(impulsurile) provenite din urmatoarele izvoare:1.Pratyaka [perceptia senzoriala;observatia;semnale receptionate din
mediu de catre simturi (traductorii senzoriali)], 2.Anumana [impulsurile obtinute prin procesare informationala:
gandire-analitica(rationala,logica;cauzala,inductiva si deductiva ,adica prin modalitati de procesare specifice
emisferei drepte) si prin gandire-analogica(gandirea analogica sau "magica" care a dat "legea serialitatii",adica prin
modalitati de procesare specifice emisferei stangi)], 3.Agamah[impulsurile transmise de marturiile emise
implicit("imprinting", procesul de programare sau de conditionare conceptuala; conexiunea la "subconstientul
colectiv";multimea de credinte,identificari, ierarhizari valorice ,estetice,"bunul simt"si traditii transmise pe canale
subconstiente) si marturiile emise explicit (verbal sau in scris) de autoritati credibile laice (parinti,scoala) sau
religioase(traditii; textele revelate)]; Cunoasterea mijlocita(orizontala) ce provine din shruta(comunicarea
verbala;lectura si ascultarea textelor revelate) si anumana(procesare logica si analogica; vedeti: YS 1.7) este diferita
de (prajna) cunoasterea nemijlocita(verticala),deoarece are un obiect diferit("prajna vizeaza lucrul in sine,asa cum
este el,in timp ce jnana-cunoaste oglindirea obiectului in "apa" ecranului mental ,adica o realitatea secunda")[vedeti:
YS 1.49].
[DM]Sa nu va induca in eroare terenul de cunoastere corecta(pramana) utilizat mai sus fiindca orice
cunoastere mijlocita (senzorial, rational) este iluzorie fata de cunoasterea nemijlocita la care se face referire
in YS 1.49 .Tocmai din aceasta cauza se renunta la cunoastere corecta (pramanani)
For example - when you see flames, you know there is a fire; when you see smoke, you deduce there is a
fire. [D]"The mind can register an object directly through the senses. When the available information is
inadequate or incomplete for sensual perception, other faculties, such as logic and memory, may enable a
more complete comprehension of the object to be inferred. When no direct comprehension is possible,
reference to reliable authorities, such as a written text or a trusted individual, can enable comprehension
indirectly. In such a way do we understand places, people or concepts outside our direct experiences. In a
state of Yoga comprehension is different from comprehension at other times. It is closer to the true nature
of the object."
[B]Pratyaksha derives its information from the senses. ànumàna, mental grasp, derives information from
induction, deduction, analysis, and is used when direct sensory perceptions are not available. àgamàþ
derives mainly from sacred texts: the testimony of an authority. (Note the order of importance in yoga.
Vedànta would put them in a different order, with àgamàþ at the top of the list.) These three modes of
understanding are often interdependent - in fact it's rare for one to exist on its own. The "testimony" source
is usually holy scriptures. This is often regarded as "revealed truth" - the truth has been revealed to the
sages/saints by God. But - as D says - it can also be any reliable teacher.
[CJ] Each of these is a spiritual power, thinly veiled. Direct observation is the outermost form of the Soul's pure vision.
Inductive reason rests on the great principles of continuity and correspondence; and these, on the supreme truth that all
life is of the One. Trustworthy testimony, the sharing of one soul in the wisdom of another, rests on the ultimate oneness
of all souls.
Viparyaya(cunoasterea gresita; iluzia)/ Viparyaya (misperception, illusion;error)

YS 1.8. 1.8. ev:p:y:üy:að em:Ty:a}an:m:t:dÓÝp:)et:Åm:Î .
ivpyRyaeimWya}anmtÔUpàitòm!.8.
.aṣṭa. viparyayo mithyājñānam atad-rūpa-pratiṣṭham
(ashta/viparyayo mithya jnanam atad rupa prathistham)
R:Viparyaya(cunoasterea gresita; iluzia) este un tip de impuls (vritti) care genereaza o imagine mentala neadecvata
cu forma obiectului care este perceput[iluzia se petrece atunci cand obiectul cunoasterii exista,dar perceptia nu e
conforma cu acesta din cauza superpozitiei impulsurilor receptionate si proiectate(noaptea,in caz de teama,poti sa
confunzi un baston cu un sarpe )].E: Viparyaya( misconception;illusion;unreal cognition) is erroneous
knowledge not based on the [actual] appearance of the [underlying object].F: Viparyaya(la connaissance
fausse;l'illusion) est une opinion erronée formée a partir d'un objet mais qui n'est pas en correspondance avec
l'apparence réelle de cet objet];S: Viparyaya(la falsa concepción;conocimiento errado) es una comprensión
defectuosa que no se basa sobre el ser del objeto que determina dicha concepción;

aṣṭa(ashta) : R:opt; E: eight;viparyayaḥ(viparyayah):R:cunoastere gresita; iluzia-obiectul cunoasterii exista dar
perceptia nu e conforma cu acesta; impulsuri receptionate sunt distorsionate de impulsurile emise: programare,credinte, modele
ale realitatii,teorii,paradigme, asteptari, dorinte,temeri, amintiri, experiente traumatice evocate); E: misperception,illusion;error,
mistake, erroneous impression;erroneous cognition; mithyā(mithya):R: fals, iluzoriu; E:incorrect, false;
jñāna (jnana) ( ान ) = R: MW426.1 (neutru) cunoastere; cunoastere mijlocita; intelegere; deriva de la √jnā (a sti,a cunoaste);
1) cunoastere; intelegere; experienta; 2) intuitie; 3) gnoza; 4) starea in care se cunoaste ceva; I.9 - I.38 - I.42 - II.28; jnānam
(neutru, nominativ, singular); I.8 - III.16 - III.17 - III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 -
III.54; jnānasya (neutru, genitiv, singular) IV.31;E: knowledge,understanding; learning; cognizance; experience; S: MW426.1
(neutro) conocimiento, comprensión; deriva de √jnā (saber, conocer); 1) conocimiento, comprensión, experiencia; 2) intuición;
3) gnosis; 4) estado en que se conoce algo; I.9 - I.38 - I.42 - II.28; jnānam (neutro, nominativo, singular); I.8 - III.16 - III.17 -
III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 - III.54; jnānasya (neutro, genitivo, singular) IV.31;
atad(atat): R: neadecvat, impropriu; E: different from; not that; not relating to that; rūpa (rupa):R: forma (obiect);
E:form; atadrūpa (atatrupa): R: avand o forma diferita de ceea ce este in realitate; E:on a form different from what it really
is, not on that form; pratiṣṭham(pratishtham): R: bazat; E:based, based on; established in; possessing;
For example, you see a rope and think it's a snake. Misconception can create problems - it leads to
prejudices and false, misguided responses to situations. But it can have positive outcomes - if you realise
your error it can lead to deeper reflection and thus to a more correct understanding. (B has some good
points to make here). D rightly points out that "this is considered to be the most frequent activity of the
mind." V links viparyaya with the kleshas (see YS II.3-9) as five forms of false cognition. H explains that
"any misapprehension can be called a viparyaya, but those misconceptions which yogins consider to be the
roots of miseries and eliminable, are regarded as viparyayas of the nature of affliction (klesha).
[CJ]When the object is not truly perceived, when the observation is inaccurate and faulty. thought or reasoning based
on that mistaken perception is of necessity false and unsound.
Vikalpa(imaginatia,fantezia,visul; halucinatia;conceptualizarea) Vikalpa( imagination, fantasy,

dream ,hallucination conceptualization)
YS 1.9. 1.9. S:bd}an:an:Øp:at:i v:st:ØS:Üny:að ev:klp:H.

zBd}ananupatIvStuzUNyaeivkLp>.9.
.nava. ṡabda - jñānānupātī vastu-ṡūnyo vikalpaḥ
(shabda jnanupati vastu shunyo vikalpah)
Traducerea convergenta/Convergent translation:

R: Vikalpa(imaginatia,fantezia,visul; halucinatia;conceptualizarea) este capacitatea proiectiva de a genera impulsuri
mentale in lipsa unui obiect real corespunzator iar ea decurge din shabda(cuvinte,asteptari sugerate verbal sau din
permanentul monolog verbal interior); E: Vikalpa( imagination, conceptualization,hallucination,dream,fancy,fantasy)
is the knowledge based on/or conveyed by words(sugestions) that have no perceivable or a real corresponding
object/ F:Vikalpa(conceptualisation) est sans objet et suit uniquement la connaissance des mots(cette type de
connaissance provient du signifie d'un mot mais n'a pas une realite correspondante)/ S:Vikalpa(imaginación o
fantasía;los procesos mentales basados en la construcción lógica) proceden de un conocimiento verbal sin
correspondencia objetiva; seguir el conocimiento a través de la palabras pero sin el objeto es imaginación;

nava: R: noua; E: nine;
ṡabda(shabda) (श द ) = R: MW1085.2 (masculin) cuvant, nume; simbolul sonor care desemneaza un obiect;cuvant vorbit;
sunet; sugestie verbala,asteptari sugerate verbal sau din permanentul monolog verbal interior; eticheta verbala;limbaj, discurs,
limbaj, discurs, vorba, voce, ton, intonatie; YS I.9 –YS I.42 – YS III.17;YS III 22; E: MW1085.2 (masculine) word; speech;
term;unit of language with meaning; verbal sugestions; sound symbol; linguistic; language;oration;voice;vox; whisper;
vibrations that can be detected by the human ear;vocal utterance;tone,tune,key,strain,accent; intonation, pitch YS I.9 –YS I.42 –
YS III.17; YS III 22; S: MW1085.2 (masculino) lenguaje, discurso, palabra, voz, sonido, tono I.9 - I.42 - III.17;
anupātī(anupati) : R: a decurge din; in acord cu; E: relying upon ,following upon, formed of;vastu:R: obiect;substanta
;obiect (materie); E: object, substance ,reality, of an object,of matter;
ṡūnya (shunya)(शू य ):: R: MW1085.2 (femenin, nominativ, singular) vid de;golit de;lipsit de;eliberat de; fara; fara nimic;
deriva de √sū, svā, svi (dilatare;umflare;crestere); 1) vid;gol;neocupat, absent, lipsa , nefiinta, non existenta a ceva 2) lipsit de
ceva, golit de; 3) “absolutul”, in afirmatii de genul “ceva complet diferit de realitatea empirica”; I.43; sūnyah (masculin,
nominativ, singular) I.9; sūnyam (neutru, nominativ, singular) III.3; sūnyānām (masculin, genitiv, plural) IV.34; E: empty;
emptiness; void, devoid of ; without; unoccupied; S:MW1085.2 (femenino, nominativo, singular) vacío, sin nada; deriva de √sū,
svā, svi (hincharse, crecer, aumentar); 1) vacío, no ocupado, ausente, no ser, no existencia de algo 2) privado de algo,
desprovisto; 3) lo “absoluto”, en el sentido de “algo completamente diferente de la realidad empírica”; I.43; sūnyah (masculino,
nominativo, singular) I.9; sūnyam (neutro, nominativo, singular) III.3; sūnyānām (masculino, genitivo, plural) IV.34;
vikalpaḥ(vikalpah) : R: conceptualizarea; imaginatia,fantezia,visul;halucinatia;impulsurile imaginate, sugerate verbal;
gandirea verbala-dialogul interior;functia mentala proiectiva sau emisiva); E: conceptualization,fancy,hallucination;
verbal delusion; imagination, dream,fantasy;
Vikalpa is the ability to conceptualise, analyse and create categories. It can be both positive and negative. It
can create new ideas, but it can separate us from reality. With Vikalpa we are creating a distance between
ourselves and direct experience.
D's explanation is very helpful: "This happens in the absence of any direct perception. Reference to the
meaning, connotations or implications of descriptive words guides imagination towards comprehension. It
may be further helped if the words are used poetically or oratorically. It can also arise through other means
such as dreams, feelings and emotions. past experiences, stored as the memory, often contribute to this
mental activity.
As S points out, in viparyaya there is at least an object which has caused the delusion. In vikalpa, however,
there is no object, only words, but you still form an opinion based on the words. B has some good examples
- a composer hearing the music of a new symphony in his mind/heart; an architect creates a house in his
mind. In oral tradition, ideas are transmitted in this way.
[CJ]The purpose of this Sutra is, to distinguish between the mental process of predication, and observation, induction
or testimony. Predication is the attribution of a quality or action to a subject, by adding to it a predicate. In the
sentence, "the man is wise," "the man" is the subject;"is wise" is the predicate. This may be simply an interplay of
thoughts,without the presence of the object thought of; or the things thought of may be imaginary or unreal; while
observation, induction and testimony always go back to an object.
Nidra(starea de somn profund fara vise) Nidra (deep dreamless sleep)
YS 1.10. 1.10. AB:av: )ty:y:al:mb:n:a t:m:aðv:àe¶:en:üdaÓ .

.daṡa.abhāva-pratyayālambanā vṛttir nidrā
(dasha abhava pratyayalambana tamovrittirnidra)
R: Nidra(starea de somn profund fara vise) este acel vrittis (impuls mental autonom) de tip tamasic care
inlocuieste si goleste (sterge) (abhava) continuturile mentale (pratyaya) folosite drept baza (alambana)[de
catre mintea programata sa se identifice eronat;vedeti: Nota 10 );E: Nidra (deep dreamless sleep) is that quiescent
type (tamas guna) of vrittis (autonomous mental impulse) which replaces and clear away(erase) (abhava) any
content of mind (pratyaya) used for support(alambana)[by the conditioned mind];F:Nidra(le someil sans reves)
est une modification autonome (vrittis) d'inertie (tamas guna) qui produite l'etat de vacuité ou de negation
(abhava) des contenus du mental (pratyaya) utilise comme point d'appui (alambana)[par la conscience
programme ou conditionne por rester seulement dans la chambre peripherique];S: Nidra (el sueño
profundo sin sueños) es aquella fluctuación de la mente (vrittis) que causa de la ausencia o desaparece
(abhava) de contenido(pratyaya) el fundamento(alambana)[ de la conciencia];
daṡa (dasha): R: zece; E: ten;abhāva(abhava): R: absenta;lipsa; non-existenta; suspendare;anihilare;golire; E:
nothingness, abeyance;non-existence, non-becoming;absence (of the modifications mentioned above);
pratyaya( यय ) : R: MW673.3 (masculin) notiune, intentie, idee prezenta( actuala,curenta); baza sau continut al constiintei
(vrittis:impulsuri); obiectul experientei; continut mental;mesajul subiectiv evocat de un simbol sonor sau de un alt
semnal;semnificatia; opinia;idee; conceptie; opinii;notiuni;teorie;model; prati (opus, contrar, in spate, prezenta inaite de ceva) +
aya deriva de √ir (a merge,a curge, a se roti;a merge in cerc); 1) reprezentare, cunoastere; 2) gand care se naste,apare, se
manifesta ori se arata, adica ceea ce vine in constiinta , pasul final din exprimarea formelor gand-emotie; 3) denota un anumit
continut al constiintei incluzand toate modificarile mentale (vritti)[descrise in:YS 1.5-11] dar si cunoasterea transcendenta
(prajna); I.10 - I.18 - II.20 - III.2 - III.35 – IV.27; pratyayah (masculin, nominativ, singular) I.19; pratyayau (masculin,
nominativ, dual) continuturile mentale in doua momente succesive; (cele doua)continuturi mentale; III.12; pratyayānām (masculin,
genitiv, plural) III.17; pratyayasya (masculin, genitivo, singular) al continutului mental; al imaginii sau reprezentarii mentale;
conceptii; imaginile-gand); III.19; E: contents of the mind, perception, thought, intention, representation; mental experience; all
vrittis [described in:YS 1.5-11];experience, presented ideas; flow of cognition; the cause, the feeling, causal or cognitive
principle, notion, presented idea, cognition; S: contenido, el contenido de la mente; conceptos y experiencias mentales; pratyaya
MW673.3 (masculino) noción, intención, idea presente; prati (opuesto, contra, detrás, presentado ante algo) + aya deriva de √i
(ir, fluir, circular); 1) representación, conocimiento; 2) pensamiento que surge, aparece o se muestra, es decir, aquello que viene
al encuentro de la conciencia, paso final en la formación gestáltica; 3) denota cualquier contenido de la conciencia, incluyendo
las modificaciones mentales (vritti) y el conocimiento trascendente (prajña); I.10 - I.18 - II.20 - III.2 - III.35 – IV.27;
pratyayah (masculino, nominativo, singular) I.19; pratyayau (masculino, nominativo, dual) III.12; pratyayānām (masculino,
genitivo, plural) III.17; pratyayasya (masculino, genitivo, singular) III.19;
ālambanā(alambana): R: suport;temelie;sprijin;baza; E: resting on;base; tamas : R: inertie; tamas guna(una din cele tre
tendinte ale Prakriti); tip tamasic (vedeti:"gunas" in YS 1.16); E: of the Tamas guna (inertia);heaviness; quiescent type
(tamas guna);
guṇa (guna): R:tendinte;proprietati,calitati fundamentale ale realitatii manifestate(Prakriti); caracteristicile manifestarii
sunt:1.rajas (hiperactivitate;agitatie;tensiune; Yang diseases);2.tamas (hipoactivitate;inertie,lene;greutate; Yin
diseases);3.sattva (echilibru,armonie;pace;calm;tacere;lumina; sanatate); E: fundamental qualities of nature (Prakriti):1.rajas
(hyperactivity;agitation; hypertension; maladii Yang);2.tamas (hypoactivity;, hypotension lene, inertia; heaviness maladii
Yin);3.sattva (echilibru,armonie;pace;calm;tacere;lumina; sanatate);
vṛtti(vritti) : R: impuls mental autonom; modificare; E: modification of mind; vedeti/see:vrittis in YS 1.2 si in: Dictionar
Sanskrit-Roman-Englez/Sanskrit-Romanian-English Glossary ; nidrā(nidra): R: somn;starea de somn profund fara
vise;impulsurile emise de programul automat de punere in repaus; E: sleep;deep sleep;dreamless sleep; F: Le yoga nidra signifie
sommeil yogique. On peut le considérer comme une variante de l’état de transe des chamans. Cette technique très ancienne est
décrite dans les traités des Tantras et a été transmise par les Yogis depuis des temps immémoriaux;Ce yoga est essentiellement
basé sur la relaxation, travaillant à proximité de la phase liminale du sommeil. Cette technique utilise des représentations telles
que pratiquées dans la sophrologie. L'induction par l'enseignant, la douceur relationnelle et l'attention au corps dans l'instant
présent s'apparentent à l'hypnose Eriksonienne.
Nota: Nidra(starea de somn profund fara vise) este acel vrittis (impuls mental autonom) de tip
tamasic(vedeti:"gunas" in YS 1.16)care inlocuieste si anihileaza (sterge) celelalte patru tipuri de
vrittis(prezentate anterior) care genereaza continuturile mentale(pratyaya) folosite drept suport pentru a
ramane in contact cu realitatea (de catre constiinta conditionata sa ramana captiva in camera periferica);
Starea profana de veghe si proiectia realitatii-realitatea virtuala sau secunda- se manifesta in camera
periferica a constiintei, in"pestera intunecoasa" la care se referea Socrate);atentia omului profan a fost
programata sau conditionata pt. a identifica realitatea cu imaginea virtuala a realitatii generata de impulsuri
(vrittis);realitatea secunda nu este insasi realitatea ci aceasta proiectie sau oglindire a realitatii,mijlocita de
vrittis (perceptii senzoriale, ganduri..);daca omul ar practica vegherea sau constienta atunci el nu s-ar
identifica cu impulsurile tamasice de stergere si ar asista constient la procesul automat de reintoarcere
"acasa" al pasarii sufletului"hamsa".
This state is similar to samadhi, but nidra is a tamasic state, whereas samadhi is sattvic. Also, as T says, there is a
difference in the way the mind works. In the state of deep sleep, mental activity doesn't stop; but the brain is
disengaged from the mind and thus doesn't record the activities of the mind. When the person wakes up, the brain and
the mind re-engage (analogy of a car with the engine running but out of gear, therefore the car doesn't move). In deep
sleep, says T, "the mental activity is transferred to a subtler vehicle and goes on as before. Only the brain has been
put out of gear…. In the waking state, the brain is connected with the lower mind and by controlling the activity of
the mind in the brain we can control its own activity." - this is citta vriitti nirodhah. V points out that when we are
awake, we recollect having been asleep (and having been affected favourably or adversely by it), and thus nidrais a
mental activity. B emphasises the importance of deep sleep as providing a time of mental refreshment and
renewal.[F] Comments: This aphorism makes the point that the state of sleep, though we have no knowledge of it
while it lasts, is nevertheless a content of consciousness that is witnessed by the transcendental Self. Patanjali uses
the word pratyaya, here rendered as “idea,” to signify a particular content of consciousness. Deep sleep is a pattern
grounded in the perception that nothing exists.Deep sleep is when the mind is overcome with heaviness
and no other activities are present.
[CJ]In waking life, we have two currents of perception; an outer current of physical things seen and heard and
perceived; an inner current of mind-images and thoughts. The outer current ceases in sleep; the inner current
continues, and watching the mind-images float before the field of consciousness, we "dream even when there are no
dreams, there is still a certain consciousness in sleep, so that, on waking, one says, "I have slept well," or "I have
slept badly."
Memoria (smriti) /Memory (smriti)/ Le souvenir ou la memoir(smriti)/ La memoria (smriti)
YS 1.11. 1.11. An:ØB:Üt:ev:\:y:as:ö)m:að\:H sm:àet:H .

anubhūta-viṣayāsampramoṣaḥ smṛtiḥ (anubhutavisayasampramosah smritih)

R: Memoria (smriti) [desemneaza impulsurile mentale(vrittis)] retinute si reactualizate(asampramoshah),care au
fost generate de obiectele senzoriale (vishaya) in cursul experientelor traite anterior(anubhuta);
E:Memory (smriti) is the mental retention and representation (asampramoshah), [of mental modifications
(vrittis)] generated by an object previously experienced; F:Le souvenir ou la memoir(smriti) [est la modification
mentale(vrittis)] causée par la non-déprivation(retention) et la reproduction(asampramoshah), de l'impression
prealable d'un objet vécu. S: La memoria (smriti) [es aquella fluctuación de la mente (vrittis)] que implica la
retención en la mente las impresiones captadas de los objetos percibidos y las experiencias vividas;
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):

anubhūta(anubhuta) : R:experimentat; experienta traita;simtita(in trecut); E: experienced;(that which) has been
experienced;viṣaya (vishaya): R: obiect al cunoasterii(perceptiei simturilor; E: object (of experience), phenomenon;;subject
matter;āsaṃpra(asampra): R: a:nu; sam:complet; pra:inalt, mare; E: a:non;sam:complet;pra:tall,big;moṣaḥ(moshah):
R: a elibera, a scapa; E: to free;to escape;asampramoṣaḥ (asampramoshah): R: retinute si reactualizate;a retine;a
incarcera;a stoca; a nu pierde;a nu elibera;a nu abandona;a nu lasa sa scape;a nu lasa sa dispara;a nu uita; E: mental retention and
representation; retained ; recorded; not forgotten; not being deprived; not allowing to escape; smṛtiḥ (smriti): R:
amintirea;memoria; impulsurile stocate;obiectele senzoriale inregistrate(care au trecut din constient in subconstient sub forma de
intipariri-samskara); impulsurile generate in cursul experientelor senzoriale anterioare;aceste impulsuri stocate sau inregistrate
sunt reactivate ,reactualizate sau reamintite (devin reprezentari sau continut mental:pratyaya) in cursul unei experiente similare,
producand distorsiuni (colorari) ale perceptiei realitatii (ele pot fi placute,dureroase,traumatice si pot genera atractie-dependenta
sau repulsie-angoasa); E: memory, remembering; recollection;
Nota:Smriti (memoria) desemneaza a cincea categorie de impulsuri mentale(vrittis) stocate sau retinute
(asampramoshah),care au fost generate in cursul experientelor traite anterior(anubhuta). Aceste impulsuri stocate
sunt reactivate,reactualizate sau reamintite in cursul unor experiente similare producand distorsiuni-colorari ale
perceptiei realitatii ;memoria trairilor anterioare(placute,dureroase ori traumatice) coloreaza perceptia corecta a
realitatii si pune in functiune automatisme reactionale nedorite:adictivitate;panica]
[CJ]Here, as before, the mental power is explained in terms of mind-images, which are the material of which the
psychic world is built, Therefore the sages teach that the world of our perception,which is indeed a world of mind-
images, is but the wraith or shadow of the real and everlasting world. In this sense, memory is but the psychical
inversion of the spiritual, ever-present vision. That which is ever before the spiritual eye of the Seer needs not to be
remembered.Our memory is intimately linked with emotion and it is very subjective. "Memory is knowledge born
out of samskara ." Once a memory has been laid down, it can surface at any time when rekindled for some reason. A
memory can be of something real or something imagined; the latter is what happens in dreams. V says, "All
memories arise out of impressions whether of right cognition, misapprehension, vague ideation, deep sleep or of
former memory. The foregoing fluctuations are of the nature of pleasure, pain or stupefaction. These will be
explained in connection with kleshas or afflictions. Attachment follows pleasure, aversion follows pain, while
stupefaction is nescience. All these fluctuations must be shut out. When they are eliminated, then will be reached
concentration."
7. Cele doua aripi ale caii catre aliniere:Practica(abhyasa) si starea de constienta incolora(vairagyam;
nonactiunea-naishkarmya wu-wei) /The two wings of the flight towards alignment: Practice (abhyasa)
and the colourless state of awareness (vairagya)/ Les deux ailes du vol vers l'alignement:La
Pratique(abhyasa) et l'etat incolore de la conscience(vairagyam) / La Práctica (abhyasa) y el Desapego
(vairagya);
YS 1.12. 1.12. ABy:as:v:òragy:aBy:aø t:eÀraðD:H .

abhyāsa-vairāgyābhyāṃ tan-nirodhaḥ (abhyasavairagyabhyam tannirodhah)
R: Stingerea(nirodha)acestora [celor cinci tipuri de impulsuri mentale(vrittis)] se face prin abhyasa (practica
repetata constient; exersare permanenta insotita de veghere, ce vizeaza deplasarea in alt sistem de referinta sau in alt
punct de asamblare al obsevatorului) si vairagya (stare incolora, detasare, vegherea in stare de martor impartial;
nonactiune-naishkarmya;wu-wei); E:The extinction(nirodha) of these [five types of mental modifications (vrittis)] is
achieved by abhyasa (repeated conscious practice;permanent exercise in a state of wakefulness) and vairagya
(colourless state decolouration,non identification, non-attachment,impartiality); F: La restriction (nirodha) de tout
cela [les modifications mentales (vrittis)] vient par la abhyasa (une pratique consciente repete) et vairagya (l'etat
incolore;le détachement). S: La cesación(nirodha) de las fluctuaciones(vrittis) de la mente(chitta) se logra a través
de abhyasa (la práctica regular) y vairagya (el desapego);
abhyāsa(abhyasa) (अ यास ):= R: MW109.3 (masculin) practica;aplicare ; disciplina, studiu; exersare constienta;exercitiul
repetat constient;practica permanenta in stare de constienta,ce vizeaza deplasarea in alt sistem de referinta sau in alt punct de
asamblare al obsevatorului; abhi (prin mijlocirea ;cu ajutorul a ceva) + āsa (dedicatie,acord; asezare; sediment), deriva de la: √ās
( a se dedica la ceva, a se aseza in liniste sau tacere; 1) practica specifica, exercitiu concret; 2) efort,incercare pt. a se stabili in
starea de yoga; 3) a scoate afara din context; I.12 - I.18; abhyāsaḥ (masculin, nominativ, singular); - I.13 - I.32; E: practice,
action, method; repeated conscious practice;permanent exercise in a state of wakefulness;action, method; by practice; S:
MW109.3 (masculino) práctica, ejercicio repetido, disciplina, estudio; abhi (a través o por medio de algo) + āsa (dedicación,
asiento), deriva de √ās (dedicarse a algo, sentarse en quietud); 1) práctica específica, ejercicio concreto; 2) esfuerzo por
estabilizarse en el estado de yoga; 3) sacar fuera de contexto; I.12 - I.18; abhyāsaḥ (masculino, nominativo, singular); -I.13 - I.32
vairāgyām (vairagyam) : R: deriva din:vi(prefix negativ:fara;lipsit) si "raga"(vedeti: YS 2.3;YS 2.7):atractie,pasiune sau de
colorare afectiva (klesha) de la:"ranj":a pata,a vopsi,a colora in rosu);stare incolora;practica decolorarii, detasarii sau non identificarii;
practica impartialitatea,obiectivitatea; neatasare; lipsa de colorare,competitie,graba;elimina implicarea emotionala;lipsa pasiunilor,
lipsa atasarilor;lipsa identificarii; nonactiunea-naishkarmya;wu-wei (actiunea nonintentionala, nondirectiva,detasata de fruct); starea
de martor impartial;starea de egalitate mentala;absenta dorintei (vedeti mai jos:nishkama karma);"a da drumul";"lacher prise";a te
relaxa; E: colourless state;practice of decolouration,non identification, non-attachment; impartiality; objectivity ;dispassion, non-
reaction, nonaction-naishkarmya; wu-wei; (see also below:nishkama karma);"letting go";relaxation;
ābhyāṃ(abhyam) R: prin; E: by;
vairāgyābhyāṃ (vairagyabhyam) : R: prin vairagyam; E: by vairagyam;
tad(त )= R: MW434.1 (indeclinabil) 1) (relativ) ce,care,cine,acela,cui; 2) (demostrativ) acesta,acela, acea; aceluia;acelora 3)
(posesiv) al lui;al lor, al sau; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 -
IV.16 - IV.17 - IV.22 - IV.24; tan- a acestora [cinci tipuri de impulsuri mentale(vrittis)]; I.12; tac- IV.27; taj- MW466.2 I.28 -
I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural) I.46; E: of these
[five types of mental modifications (vrittis)]; its, that; S: MW434.1 (indeclinable) 1) (relativo) que, cual, cuyo; 2) (demostrativo)
este, ese, aquel; 3) (posesivo) de él, de ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 - III.21 - III.28 -
III.45 - III.50 - IV.11 - IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 -
II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenino, nominativo, plural) I.46;
nirodhaḥ(nirodha)(िनरोध )= R: MW587.1 (masculin) restrictie, inhibitie; stingere("nirvana");oprire;incetare; punere in repaus;
intrerupere;blocare("rodha");linistire; calmare;blocare,stopare; nemiscare; potolire; suprimare;tacere;eliminare agitatie; proces de
racire sau de extinctie a agitatiei;temperare; racire, scaderea temperaturii mentale;micsorarea activitatii;estompare lenta si
completa;vidare de vrittis (golire;curatire,purificare, distilare rafinare);restrictie;retinere;impiedicare,inabusire,infranare;constrangere;
restrangere,abtinere de la;stapanire (poftele de mancare);control, supresión; ni (a cobori,a patrunde prin;a penetra) + rodha, deriva
de la √rudh ( a impiedica;a bara;a para;a intrerupe o curgere,a suprima); 1) inhibitie,limitare a actiunii intr-o arie definita
(fixare,concentrare); 2) proces de stingere,incetare a agitatiei sau de calmare mentala; 3) starea mentala in care se realizeaza
stingerea,repausul,inhibitia, vidare de ganduri; 4) starea de incetare a identificarii cu vritti sau alt continut mental (pratyaya), ce
coincide cu interiorizarea completa,cu transa mistica(samadhi) si ulterior conduce transa fara samanta (nirbijasamadhi) si la
“norul virtutii” (dharma megha samadhi) ; nirodhah (masculin, nominativ, singular) I.2 - I.12 - III.9; nirodhe (masculino,
locativo, singular) I.51; nirodhāt (masculino, ablativo, singular) I.51;E: extinction;stilling;cessation,restriction;
samadhi) o, también, con el estado de interiorización completa sin semilla (nirbijasamadhi); nirodhah (masculino, nominativo,
Nota: Patanjali indica doua metode de stingere a fluxului impulsurilor mentale(vrittis):

1. Abhyasa-repetarea exercitiului in mod constient (ne intereseaza eliminarea automatismelor mentale care ne conduc 99% din
actiunile pe care savarsim iar aceasta presupune auto-observare,constienta); Numeroasele exercitii propuse de Patanjali pt. intrarea in
samadhi[de exemplu: repetarea mantrei OM(YS 1.29) sau plonjarea in spatiul de suspendare a respiratiei (YS 1.34)] nu au nici un
efect daca sunt repetate automat cu atentia in alta parte.Iisus cerea ca intreaga atentie sa fie asupra a ceea ce facem"acum si aici";pt.
aceasta era necesara detasarea de tot ce este exterior (avere,faima,identificari,conflicte cu semenii):"fiindca acolo unde va este
averea,acolo va este si inima"(atentia afectiva).
2. Vairagya-practicati exercitiul in stare incolora,in stare de impartialitate sau de obiectivitate,eliberati de raga (atractie) si
dvesha (repulsie)[vedeti cele cinci tipuri de colorari (in : YS 2.3-9)];tineti cont de faptul ca:"Obiectele sunt cunoscute prin
procesul de colorare /Objects are known by coloring"[vedeti:YS 4.17] ;ne intereseaza o implicare completa in ceea ce
facem,dar fara implicare subiectiva-fara dorinte,asteptari,expectatii,adica fara sa ne preocupe efectele(succesul sau esecul).
[vedeti definirea vairagya :YS 1.15]. Intrarea in starea incolora poate fi invatata usor practicand devotiunea,daruirea, sau
predarea tuturor rezultatelor actiunilor noastre catre Dumnezeu(Ishvara pranidhana)[vedeti:YS 1.23-26; YS 2.32; YS 2.45];
Observam aici paradoxul nonactiunii taoiste(wu-wei),a actiunii fara reactiune (care nu produce karma) despre care vorbeste si
traditia nonactiunii hinduse(nishkarmya; naiskarmya).Programarea conceptuala din Occident este un obstacol in calea
intelegerii faptului ca doua lucruri contrare(implicare si neimplicare) pot coexista:nu putem realiza o uniune(yoga) cu ceva,fara
ca simultan sa ne separam(viyoga) de lucrul de eram legati anterior;unirea si separarea (implicare si neimplicare)sunt
simultane.Nu pot pleca in larg(sa ajung la noua destinatie) daca raman ancorat in port(daca nu ridic ancorele,daca nu intrerupem
legaturile care ne tin legat de mal).Asa stau lucrurile in mod real in toate domeniile.
Ce facem daca dorim sa vedem o emisiune pe alt post de televiziune?
Schimbam canalul,adica iesim(ne despartim) din sincronizarea cu primul post de emisie pt. a intra in sicronizare cu emisia
celuilalt post.A intra si a iesi sunt simultane(intru in casa dar ies din spatiul liber in care m-am aflat anterior).
La aceasta simultaneitate paradoxala dintre contrarii s-a referit Lao Tzu cand vorbea despre nastere si moarte.
Ce facem cand mergem pe jos? Iesim din pozitia stabila de echilibru si cadem in fata intr-o noua pozitie de echilibru.Nu exista
mers fara sa renuntam la vechea pozitie de echilibru...
In Cantul Divinului- Bhagavad-Gita (BG) in capitolul Yoga Karmei(Yoga Actiunii) se afirma:"Nu prin abtinerea de la
fapte ajunge omul la nefaptuire(nashkarmya) si nici prin renuntare la lume nu capata desavarsirea(siddhi)"[ BG
3.4];"Savarseste deci fapta ce trebuie facuta,mereu desprins [de fructele ei],caci omul care faptuieste desprins ajunge la
culme"[ BG 3.19];"Precum cei nestiutori faptuiesc legati de fructele faptelor,tot asa cel luminat faptuieste desprins de
fructul lor"[ BG 3.25];Toate faptele se indeplinesc de catre Tendinte(guna)Naturii(prakriti);doar cel cu
Sinele(purusha;vazatorul) tulburat de Eu gandeste"faptuitorul sunt eu"[ BG 3.27];
"Incredintandu-mi Mie (Divinitatii) toate faptele,cu mintea la Sinele Suprem(adhyatman),fiind fara dorinte,lipsit de
[gandul]"al meu"actionezi eliberat de indoiala ...si te eliberezi de fapte"[ BG 3.30-31];
Nu actionati si nu traiti ca sa dobanditi ceva sau ca apucati ceva:"fiindca nu exista nimic de infaptuit,nimic nedobandit
care sa trebuiasca a fi dobandit"[ BG 3.22].In urma programarii si conditionarii oamenii si-au uitat menirea si au inceput
sa traiasca pt. "a avea"(a lua;a apuca;a acumula) in loc de "a fi" .Atunci cand ne trezim descoperim ca traim intr-un
univers holografic,in care totul este prezent acum si aici in fiecare parte a sa .Actiunea pt. a avea este fara sens deja cand
avem totul ;Problema este situata in domeniul controlului si al manipularii constiintelor de catre cei care se cred in
posesia semenilor, pe care-i transforma astfel in consumatori si in marfuri, care se vand pt. a avea si ei ceea ce au
modelele de reusita ,care le-au fost implantate(prin mijloacele de comunicare in masa).Revedeti filmul "Instinct ", in care
profesorul Ethan Powell (alias:Anthony Hopkins), un cunoscut expert in studierea comportamentului gorilelor,foloseste
termenul "takers"("apucatori" pt. a numi oamenii care au uitat rostul vietii)/
Interesanta este semnificatia termenului yogin care nu se refera la cei ce fac exercitii ,ci la aceia care au invatat tehnica
Naishkama Karma.Cel ce faptuieste in toate actiunile sale in starea de unificare constienta cu Ishvara(Domnul
Universului)-actioneaza(karma) fara (nish;naish) dorinte (kama) sau motivatii personale si daruieste sau preda toate
fructele actiunilor sale Constiintei Cosmice(lui Dumnezeu )practicand Ishvara pranidhana (vedeti Ishvara
pranidhana in :YS 1.23-26; YS 2.32; YS 2.45);ceilalti oameni se identifica cu ego si actioneaza intr-un anumit scop
pt.satisfacerea unor dorinte,adica au asteptari,expectatii si se identifica cu acestea [si in consecinta culeg efectele(fructele)
placute sau neplacute ale actiunilor lor: succesul(impliniri,satisfactii,placeri) sau esecul(suferinta
frustrari,neimpliniri)];atunci cand cineva se poate disocia complet de identificarea cu falsul ego prin practica constienta
a centrarii sau a identificarii cu Divinul din noi insine (nu doar la nivel de intentie,de dorinta sau de gand) si faptuieste
in completa identificare cu Sinele Suprem sau Constiinta Cosmica(Dumnezeu),atunci o astfel de actiune (karma) e
numita naishkama (fara dorinta).
Aceasta modalitate de actiune nondirectiva e similara naishkarmya(non-actiunea din Karma Yoga si din Bhagavad-
Gita) si non-actiunii (wei-wu-wei) din taoism si nu produce Karma personala si nici fructe pt. individ,cand e aplicata in
toate actiunile si relatiilor lumesti;
E:the yogi means not only one who is practicing Yoga,but also one who has learnt the technique of Nishkama Karma
[action(karma)without (naish)desire(kama)]; see also: Ishvara pranidhana (YS 1.23-26; YS 2.32; YS 2.45) and non action in
The Song of the Devine - Bhagavad-Gita(the chapter 3:Yoga of Action). If you discover that you live in a holographic universe,you
will "not act to take smth. because there is nothing to obtain,you have already everything"[ BG 3.22]..You can discover the
conditioning or the programming "to have" and "to take"instead of "to be" in the movie "Instinct ", in which Ethan Powell
(alias:Anthony Hopkins), a well known expert in the behaviour of gorillas use the term "takers"(to name all the people that has
forgotten what is the real meaning of life).
B emphasises that abhyasa is persevering practice, always persevering in the chosen direction. Posture practice and breathing are
only part of what is meant, and they are done to support the inner endeavour. From abhyasa, vairagya will develop. Vairàgya is
"the stability and serenity that arise when we with draw from passion."
S explains practice as the positive and detachment as the negative approach to thought control.
V's explanation is interesting. He says, "The stream of mind flows both ways: it flows towards good and it flows towards evil.
That which flows on to perfect independence (kaivalya) down the plane of discriminative knowledge is named the stream of
happiness. That which leads to rebirth and flows down the plane of undiscriminative ignorance is the stream of sin. Among the
modifications the flow of the desirables is thinned by desirelessness; the flow of discrimination is rendered visible by habituating
the mind to the experience of knowledge. Hence suppression of the mental modification is dependent upon both." [So V is
reconnecting with YS 1.2] H reminds us that these two principles of yoga - practice and detachment - have also been cited in the
Bhagavad Gita, and are the commonest ways of achieving moksha.
[CJ]If these psychical powers and energies, even such evil things as passion and hate and fear, are but spiritual
powers fallen and perverted, how are we to bring about their release and restoration ?
Two means are presented to us: the awakening of the spiritual will,and the purification of mind and thought.
Abhyasa (practica constienta repetata) /Abhyasa (repeated conscious practice) /Abhyasa( la pratique
conscient) /Abhyasa (la práctica)
YS 1.13. 1.13. t:*: ¡sT:t:aò y:tn:að|By:as:H .
tatra sthitau yatno ‘bhyāsaḥ (tatra stitau yatnobhyasah)

[DM] R:Abhyasa (practica constienta repetata) este efortul sustinut (yatnah) de a realiza stabilizarea neclintita
(sthitau) in acea stare [de stingere a impulsurilor mentale(citta-vritti-nirodha)];E:Abhyasa (repeated conscious
practice) is the sustained effort (yatnah) for being firmly established in that state [of extinction(nirodha) of these
mental modifications (citta-vritti-nirodha)]; F:Abhyasa( la pratique conscient) est l'effort continu (yatnah)
d'atteindre la stabilité (sthitau) dans l'état [de restriction de fluctuations mentales(citta-vritti-nirodha)];S:Abhyasa
(la práctica) es el esfuerzo(yatnah) hacia la estabilización (sthitau) en ello [en la abstracción de los procesos
mentales(citta-vritti-nirodha)];

tatra(त ) : R: MW433.2[Mo433]; (indeclinable) acolo (in Dumnezeu); in Acela[Ishvara("Domnul universului"],in acel loc ;aceea
de care s-a vorbit; in acel loc ;aceea de care s-a vorbit [starea de stingere a vrittis prin mijloacele mentionate anterior in YS 1.12];
in acel (caz, loc)["desha" din YS 3.1] in care este ingradita mintea; in acesta, allí, in acest caz; in aceasta ocazie, de acord cu
ceva; deriva de la √tad 1. ce,cum, cine,care,cui,asa cum este; al cui; 2. acesta,acela, Acela(nemarginitul tot;Brahman;Absolutul;
Eternul;celebra Mahavakya din Chandogya Upanishad spune: "Tat tvam asi"- Tu esti Acela(Absolutul este de aceeasi natura
ca si tine)]; 3, al lui, al lor ; I.13 - I.25 - I.42 - I.48 - III.2 - IV.6; E: [Mo433]; in that place;there; in that case;then;therefore;under
those circumstances;of these (two);that(which has been spoken of);then;therefore; therein;in that place (desha of YS 3.1); from
the root: √tat, Tad (Sanskrit) That; used by Vedic and archaic Hindu writers to describe the unutterable Principle or boundless
All, from which all in a universe springs, in contrast to idam (this), the manifested universe. The old sages would ask their
disciples, "Kas twam asi?" (who are you?); and then would tell them, "Tat tvam asi" (That [the Boundless] you are). The ancient
wisdom teaches as one of its fundamental postulates, that we are inseparable parts of the universe, and therefore we have all
within us, whether active or latent, that the universe contains; F:tatra [tad-tas] adv. substitut de l'abl. de tad(cela)[ "Tat tvam
asi"- Tu es Cela(Absolu est de meme nature que toi)] ou d'un autre pronom | [corrél. de yatas] d'ici, à partir d'ici | ensuite, après;
désormais | donc, ainsi, par conséquent, c'est pourquoi, il s'ensuit que; S: MW433.2 (indeclinable) ahí, en aquello, en eso, allí, en
ese caso, en esa ocasión, de acuerdo a algo; deriva de√tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de él, de ellos); I.13 - I.25 -
I.42 - I.48 - III.2 - IV.6;
sthitau : R:fiind fixat, stabilit; permanenta,neclintirea, fermitatea, stingerea valurilor din interiorul substantei mentale; pozitia
cea mai stabila se realizeaza doar atunci cand sistemul de referinta sau punctul de asamblare a obsevatorului coincide cu cel al
Universului; E::for being firmly estabished or fixed; steadiness; stability, steadiness;yatnaḥ(yatnah) : R:efort sustinut;
activitatea neintrerupta;energie;straduinta; E:sustained effort ;endeavour;
estabilizarse en el estado de yoga; 3) sacar fuera de contexto; I.12 - I.18; abhyāsaḥ (masculino, nominativo, singular); - I.13 -
I.32
Nota: Dintre cele doua[mijloace de stingere a vrittis mentionate in YS 1.12] abhyasa (practica;exersarea constienta)
este activitatea constienta neintrerupta de a realiza sthitau (permanenta, neclintirea
stabilitatea,invarianta;fermitatea, pacea mentala;stingerea valurilor din substanta mentala;intrarea in pozitia cea mai
stabila se realizeaza doar atunci cand sistemul de referinta sau punctul de asamblare al obsevatorului coincide cu cel
al Universului) in acea stare [de stingere a impulsurilor mentale(citta-vritti-nirodha) (YS 1.2)];
R:Efortul despre care se vorbeste este cel de atentie,necesar pt. a fi prezent,vigilent,disponibil.Practica nu inseamna sa copiezi
perfect o forma(sa-ti impui o anumita pozitie a corpului) ci sa realizezi cu ajutorul acelei pozitii o relaxare a tuturor tensiunilor
,ceea ce conduce la o linistire si o calmare a agitatiei mentale
[CJ]We have thought of ourselves, perhaps, as creatures moving upon this earth, rather helpless, at the mercy of
storm and hunger and our enemies. We are to think of ourselves as immortals, dwelling in the Light, encompassed
and sustained by spiritual powers. The steady effort to hold this thought will awaken dormant and unrealized powers,
which will unveil to us the nearness of the Eternal.
[B]'s comment emphasises the "great vigilance" that is necessary if we want to avoid all deviations. We have to be vigilant in all
aspects of our lives - the food we eat, our relationships and activities. This persevering practice is a kind of "intelligent
apprenticeship" that "keeps us on our toes" regardless of obstacles in our way. It implies regular questioning of all aspects of our
environment, including diet, relationships, etc. It also implies steering a straight course with neither too little nor too much
energy, in spite of the continually eddying currents of our personal leanings and outside circumstances."
D says that the practice must be correctly learned from a competent teacher who fully understands the personal and social
character of the student. Otherwise there can be no hope of success.
S observes that P[Patanjali] means continuous practice. He also stresses the need for constant vigilance -- "You become eternally
watchful, scrutinizing every thought, every word, and every action. [P clarifies this in the next sutra.]
T points out that the abhyasa that P has in mind is Astanga Yoga (i.e. Yoga with eight limbs), although there are other systems
of yoga, each with its own technique, sometimes shared with other systems, sometimes unique. T adds that since yoga is an
experimental science, new techniques are constantly being devised and taught. In this way each advanced teacher "imparts a
personal touch" to the teaching by adding some minor practices of his own.
V defines sthiti as "absence of fluctuations or undisturbed calmness"and "practice" as "the effort, the energy and the enthusiasm
... for achieving that state." [Which seems to indicate that he is putting strong emphasis on "exertion".] H expands on this by
saying "The continuity of the mind devoid of all fluctuations is called Prashanta-vahita. That is the highest state of tranquillity of
the mind; the other forms of calmness are only secondary. As the practice improves, the tranquillity also increases. With one's
aim fixed on Prashanta-vahita.. The effort to hold on to whatever placidity has been attained by one is called practice. The
greater the energy and enthusiasm with which the effort is made, the sooner will the practice be established."
Caracteristicile practicii(abhyasa): masa critica; Characteristics of Practice(abhyasa): critical mass
YS 1.14. 1.14. s: t:Ø diG:ükal:n:òrnt:y:üs:tkaradras:ðev:t:að dáZB:Üem:H.

sa tu dīrgha-kāla-nairantarya-satkārā sevito dṛḍha-bhūmiḥ
(sa tu dirgha kala nairantarya satkara sevito dridhabhumih)
R: Iar aceasta [practica(abhyasa)] se inradacineaza(bhumih) solid (dridha), cand e cultivata (asevitah) pe o durata
(kala) suficient de lunga (dirgha) in mod neintrerupt (nairantarya),cu implicare afectiva (satkara) si cu atentia
deschisa (adara); E: And this [practice(abhyasa)] becomes firmly(dridha) rooted(bhumih) when it is cultivated
(asevitah) for a long (dirgha) time(kala), uninterruptedly (nairantarya) if one engages in it with great love or
devotion (satkara) and attention (adara);F: Et cette [pratique (abhyasa)] s'implante (bhumih) solidement
(dridha), quand elle est cultivée (asevitah) pendant longtemps(dirgha kala), sans interruption (nairantarya),et
avec ferveur ou devotion (satkara) et attention (adara);S:Este [ejercicio o práctica(abhyasa)] se
establece(bhumih) con firmeza (dridha), cuando se cultiva(asevitah) durante largo tiempo(dirgha kala),sin
interrupciones(nairantarya) y con profunda dedicación(satkara) y atención (adara);

saḥ(sah): R: aceasta (abhyasa); E:this(abhyasa); that, the latter; tu : R: dar;insa; E:but, however, indeed; and, moreover
dīrgha (dirgha): R: lung;suficient de mult;indelung; durata suficienta(timp critic);(" degeaba sapi 1000 de gropi doar pana la 5
m adancime, daca apa care se afla la 7 m adancime "); E: long;critical (time); kāla(kala) : R: timp; durata; E:time,duration;
nairantarya : R: MW603.1 (neutru) fara diferenta; fara intrerupere;continuu,constant; stabil in timp; permanent, cu
perseverenta; rabdare; constant, succesiune nemijlocita; nair, forma de la nir (fara,minus, lipsit de deosebit de;separat) +
antarya, deriva de antara (interior, proxim, intim) YS I.14; E: MW603.1 (neutral) without difference; without interruption;
continuously, uninterruptedly;without any gap for a long time;continuu,constant; permanent; nair, nir (without,minus,out
of,apart,aside;apart from;separate) + antarya, derivated from: antara (interior;internal,inner,intimate;inside;proximate,closest,
nearest; adjacent, nearby, located in close proximity) YS I.14; S: MW603.1 (neutro) ininterrumpidamente, constantemente,
sucesión inmediata; nair, forma de nir (fuera, aparte, sin) + antarya, deriva de antara (interior, próximo, íntimo) I.14;
satkāra (satkara): R: cu implicare emotionala;cu iubire; entuziasm; pierdut in sine;cu pasiune; ardoare;daruire si
incredere;credinta; deplina;atitudine pozitiva;adoratie; veneratie;devotament; devotiune; E: with great love;zeal;with earnest;
earnestness; skillfully, in the right way; positive attitude;faithreverence;devotion; ādara(adara) [termenul lipseste in S si
T/word missing in S or T]: R: atentie;cu implicare cognitiva;deschis;in stare receptiva;absorbit(in ceea ce faci); atent;cu
grija;serios;cu respect; perseverenta;[Mo 136,138] E: attentive;careful,care;interest;notice;regard;open; receiver;with respect;with
seriousness;perseverance;[Mo 136,138] āsevitaḥ (asevitah):R: a urma(o cale); exersare; practicare;cultivare; E:to follow (a
way); practised;cultivated;nourished by, well attended to, dṛḍha (dridha) : R:ferm;stabil; solid, compact; fix, neclintit, cu
fermitate; a (se) intari, a (se) consolida; E:firm; firmly;
bhūmi(bhumi) (भू ि म ) =R: MW763.1 (femenin) situatie, loc, localizare; taram; pamant;baza; inradacinare;deriva de la: √bhū
(a fi, a deveni;a creste;a se transforma,a exista); 1) stabilit, pus, implantat; inradacinat ; intemeiat; a prinde radacini; a genera
rezultate (creaza invulnerabilitate la perturbatii; produce nirodah;confirmari); 2) baza; temelie; fundament, fundatie; 3) etapa,
nivel; bhūmiḥ (feminin, nominativ, singular) YS 1.14 - YS 2.27; bhūmiṣu (bhumishu) (masculin, locativ, singular) in trepte;in
stadii; in pasi succesivi; in starile subtile; (aplicarea samyama se face in trepte la fiecare) nivel,strat;invelis; taram;stadiu in parte,
in mod progresiv (de la grosier la subtil;cucerind taramurile unul dupa celalalt si fiind constient de destinatia aleasa); YS 3.6;
E: MW763.1 (feminine) situation, position; ground;rooted, grounded; state; stage; by stages;by steps;levels; gradually; planes;
place, location, earth, world; ground, soil; from: √bhū (to be, become, grow up,convert,transform,to exist); 1) establish, institute,
instruct, put;lay down, set, set up, ingrained [engrained], long-held, entrenched, engrained [ingrained],embedded; deep rooted; 2)
foundation; fundament,base; ground, bedrock; footing;pedestal; 3) stage, phase; degree; leg; level, plane; bhūmiḥ (feminine,
nominative,singular) I.14 - II.27; bhūmiṣu (bhumishu) (masculine, locative, singular) III.6; S: MW763.1 (femenino) situación,
lugar, tierra; deriva de √bhū (ser, convertirse, existir); 1) establecida, arraigada; 2) fundamento, base; 3) etapa, nivel; bhūmih
(femenino, nominativo, singular) I.14 - II.27; bhūmishu (masculino, locativo, singular) III.6;
Nota: Aceasta practica(abhyasa) conduce la permanenta-se inradacineaza stabil[prinde radacini;creaza

invulnerabilitate la perturbatii; produce nirodah;confirmari, rezultate] doar atunci cand cel ce exerseaza respecta
urmatoarele conditii: 1.cultiva in mod neintrerupt (stabil in timp, continuu, permanent, cu perseverenta) pe o durata
suficienta(timp critic; rabdare: " degeaba sapi 1000 de gropi doar pana la 5 m adancime, daca apa care se afla la 7 m
adancime ");2.urmeaza calea atitudinea pozitiva (cu pasiune, daruire si incredere deplina,implicat afectiva,cu
seriozitate si hotarare) si 3.cu atentie la ceea ce face(adara);Termenul adara (atentie;cu implicare cognitiva; deschis;
in stare receptiva[Mo 136,138]) lipseste in variatele Yoga Sutra din [S] Satchidananda, Sri Swami si [T]Taimni,I.K.
Abhyasa produce o orientare sau o aliniere a intregii vieti catre un obiectiv unic:permanenta,invarianta.Dar unificarea
tuturor componentelor fiintei in jurul unui unic punct de asamblare,care sa se sa intre in armonie(rezonanta) cu
centrul invariabil,in starea de transa mistica-de functionare holografica, nu e posibila fara vairagya(starea incolora de
decuplare de agitatia de la periferie sau de non identificare cu realitatea tranzitorie).
B says, "Persevering practice deeply transforms character and behavior." And he adds, "But the battle is not yet won!
But, at least one's way of proceeding is built on solid foundations that will weather the storms raised by personal
difficulties, sickness and old age."
H says, "The word 'constantly' implies practice, daily, and, if possible, every moment. Practice which is nor broken
by its opposite habit of restlessness, is constant practice."
T talks about the many people who make little or no progress on the path of yoga, because they lack the three
prerequisites listed by P in this sutra. He writes at some length about each of the three.
[DM]Sunt trei conditii pentru succesul abhyasa (practica;exersarea): 1. Ea trebuie practicata un anumit timp critic in
mod neintrerupt; 2. realizata cu implicare afectiva(pasiune,iubire,placere, incredere deplina); sadhana ,practica
spirituala, trebuie indragita si realizata cu drag, cu placere si cu devotiune- satkara) si, 3. realizata in mod
constient(atent,deschis;receptiv). Adesea ca multi aspiranti foarte entuziasti la inceput, devin dezinteresati pe masura ce
trece timpul. Acest lucru intampla daca practica nu devine un hobby(daca practicantul nu gaseste placere in ceea ce face)
din cauza ca el cauta sau este interesat de altceva(rezultate imediate;fructe;alte expectatii,dorinte)
Nerabdarea,graba indica tocmai acest lucru: atasarea de fructe, de rezultate sau de efecte (adica o traire in viitor,rupta
de ceea ce faci acum si aici) .Calea care duce la rezultate este doar in prezent.Cheia trecutului si a viitorului este aici si
acum in prezent. Doar omul sincer cu sine insusi respecta sau pretuieste la adevarata valoare calea ,care-l va conduce la
reamintirea adevaratei sale identitati,calea pe care nimeni nu o poate parcurge in locul sau, ca sa i-o ofere cadou.
[CJ]We must seek spiritual life in conformity with the laws of spiritual life,with earnestness, humility, gentle
charity, which is an acknowledgment of the One Soul within us all. Only through obedience to that shared Life,
through perpetual remembrance of our oneness with all Divine Being, our nothingness apart from Divine Being, can
we enter our inheritance.
YS 1.15. 1.15. dáÄan: Â

Ø :ev:kev:\:y:ev:t:à\N:sy: v:S:ikar s:ö}av:òragy:m:Î .
dṛṣṭānuṡravika-viṣaya-vitṛṣṇasya vaṡīkāra-saṃjñā vairāgyam
(dristanushravika visayavitrisnasya vashikarasanjna vairagyam)
R: Vairagya(starea incolora,detasarea) este sentimentul de putere realizat de cel care s-a eliberat de dorintele
pentru obiectele vazute cat si pentru cele de care a auzit vorbindu-se; E:Vairagya (colourless state;
nonattachment) is the consciousness of perfect mastery (of desires) in the case of one who has ceased to
crave for objects, seen or heard about ;F:Vairagya (l'etat incolore; le non-attachement) est le sentiment de
force acquis par qui s'est libere de tout soif ou desir ardent pour les objets vus ou entendus ;S: Vairagya
(el desapego) es la conciencia de dominio que posee quien no tiene deseo por ningún objeto visto u oído.

dṛṣṭa (drishta) : R: ceea ce este vazut; perceput; vazut, prezent; viata prezenta(vazuta); E: seen, perceptible; in this present
life;
ṡruti(shruti):ceea ce este auzit(de sfinti,mistici);revelat;anuṡravika (anushravika) : R: auzit;invatat;revelat(in Scripturi0;
E: heard, learned;revealed(in sacred books); viṣaya (visaya) : obiect(al experientei );campul experientei;fenomen; E: object (of
experience), phenomenon;
tṛṣṇa(trisna) : R: sete;dor;dorinta; E: desire;thirst; to thirst after/for;vitṛṣṇasya (vitrisnasya) : fara dorinta; sau atasare;liber
de dorinta (trisna); E: without desires (trisna);wanting or attachment;vaṡīkāra (vashikara) : R: care supune; pune
stapanire;control;supunere;intentie; E: mastery,intention; willing something to happen;saṃjñā (sanjna) : R: a cunoaste(jna)
complet(sam);cunoastere intima;constienta profunda; constiinta; E: consciousness; comprehension;to know(jna) complete(sam);
vairāgyām (vairagyam) : R: deriva din:vi(prefix negativ:fara;lipsit) si "raga"(vedeti: YS 2.3;YS 2.7):atractie,pasiune sau de
colorari (de la:"ranj":a pata,a vopsi,a colora in rosu);stare incolora;practica decolorarii, detasarii sau non identificarii; practica
impartialitatea,objectivitatea neatasare; lipsa de colorare;elimina implicarea emotionala;lipsa pasiunilor, lipsa atasarilor;lipsa
identificarii; nonactiunea-naishkarmya;wu-wei(actiunea nonintentionala, nondirectiva,detasata de fruct);starea de martor
impartial;starea de egalitate mentala;absenta dorintei (vedeti:nishkama karma YS 1.12);"a da drumul";"lacher prise";a te relaxa; E:
colourless state;dispassion, passionlessness non-attachment;practice of decolouration,non identification, impartiality; objectivity ;
non-reaction, nonaction-naishkarmya; wu-wei; (see also below:nishkama karma);"letting go";relaxation;
Nota:Vairagya(starea incolora,detasarea) consta in declansarea(inducerea) constienta a eliberarii de dorintele pentru

obiectele(interne si externe) vazute(percepute) cat si pentru cele de care a auzit sau care i-au fost transmise.Mintea
trebuie sa scape de setea(atractia sau repulsia)fata de obiectele vazute animate sau nu( fiintele de sex opus:femei, hrana
,bautura ,dorinta de putere,faima,succes) ori de cele revelate in Veda(ajungerea in Cer,starea extracorporala,stari
superioare de existenta).Practicarea vairagya (detasarii,constientei incolore sau impartiale)conduce la transformarea si
reprogramarea emotionala corespunzatoare starii de transa mistica-"subiectivul induce obiectivul"]
Pentru a intelege aceasta instructiune trebuie sa avem in vedere scopul ce trebuie atins:"stingerea identificarii cu
ideile(vrittis) din minte.Ori le guvernam noi ori ele ne guverneaza.Acest din urma caz e mai frecvent fiindca multi
oameni sunt condusi de dorinte intense-de o veritabila sete pt. lucrurile pe care le au in minte.Unii au credinta in
descrierile seducatoare ale raiului ,din cartile religioase .Acesta este un exemplu de lucruri despre toti am auzit vorbindu-
se "sugerate in cartile sacre".Existenta multor oameni e dominata de o idee care creaza in ei dorinta-setea de a se bucura
de aceste placeri dupa moarte.Nu sunt impotriva unei astfel de credinte simple,care este o cale excelenta in sine,dar asta
nu e Yoga.Astfel de idei pot guverna viata a milioane de oameni simpli, care traiesc in conformitate cu principiile de
conduita expuse in aceslasi "carti sacre" ,in paralel cu aceste descrieri ale recompenselor viitoare in Rai . Agatati sau
traind in viitor(cu mintea colorata de dorinte,asteptari,temeri) sau in trecut(cu mintea colorata de regrete,amintiri
,traume,esecuri ori succese trecute) se merge spre esec in Yoga,in taoism si in buddhismul Zen, fiindca realitatea eterna
omiprezenta nu poate fi contactata decat in prezent,acum si aici.Reusita se obtine actionad asupra lucrurilor care se afla in
raza noastra de actiune
Relaxarea psihosomatica nu poate fi inteleasa fara vairagya care inseamna "a da drumul",a te rupe de legaturi,a accepta
sa negociezi cu lipsa de suplete,flexibilitate(incordarea,tensiunea proiectata pe ecranul somatic).."A da drumul"
inseamna sa revenim la umilinta, la simplitate si este o regasirea a starii fara dorinte.Fara dorinte ne descoperim fara
ganduri(vrittis);fara ganduri,ne aflam din nou in fata realitatii,"nascuti a doua oara".
[DM] Vairagya (starea incolora) este realizata inlaturand colorarile (kleshas) pe larg studiate in Sadhana
Pada(vedeti:YS 2.2-9)
[CJ]Rightly understood, the desire for sensation is the desire of being, the distortion of the soul's eternal life. The lust
of sensual stimulus and excitation rests on the longing to feel one's life keenly, to gain the sense of being really alive.
This sense of true life comes only with the coming of the soul, and the soul comes only in silence, after self-
indulgence has been courageously and loyally stilled, through reverence before the coming soul.
YS 1.16. 1.16. t:tp:rö p:Ø,\:Ky:at:ðg:ØüN:v:òt:à\Ny:m:Î .

tat param puruṣa-khyāter guṇa-vaitṛṣṇyam (tatparam purusakhyatergunavaitrisnyam)

R: Paravairagya (cea mai inalta stare incolora,detasarea suprema) apare odata cu perceptia nemijlocita a Sinelui
(purusakhyateh) si este insotita de incetarea oricarei dorinte pt. gunas [oricare din cele trei tendinte ale realitatii
manifestate (Prakriti): rajas,tamas si sattva]; E:Paravairagya (the highest colourless state; the supreme
nonattachment) comes from the direct knowledge of the Self ( Purusha ) and brings the cessation of the least
desire for the gunas [any of the three fundamental qualities of Nature(Prakriti) - Tamas, Rajas and Sattva).]F:
Paravairagya (le plus haut degre dans l'etat incolore ou le lacher-prise) résulte de la connaissance directe du Soi
(Purusha), et est accompanie par la detachement des Gunas ( les qualites de la Nature; les principes constituants de
la Prakriti - Tamas, Rajas et Sattva).]S: Paravairagya (el supremo desapego),surge cuando se alcanza el
conocimiento del alma (purusha)y está libre del deseo de las gunas[manifestado una completa desapegado de los
elementos constitutivos: tamas, rajas y sattva];

IV.16 - IV.17 - IV.22 - IV.24; tan- a acestora [cinci tipuri de impulsuri mentale(vrittis)]; I.12; tac- IV.27; taj- MW466.2 I.28 -
I.50 - III.5; tat- aceasta;aceea(vairagyam); I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenin,
nominativ, plural) I.46; E: of these [five types of mental modifications (vrittis)]; its, that; S: MW434.1 (indeclinable) 1)
(relativo) que, cual, cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo) de él, de ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 -
II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj-
MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenino, nominativo,
plural) I.46;
para(परम◌््) = R: MW586.1 (masculin) suprem, superior, profund, elevat 2) altul;altora;diferit, dupa;urmand; 3) indica la ideea
de a merge dincolo de; III.19 - III.38; param (neutru, nominativ, singular) cel mai inalt; YS 1.16; paraih(parair) (masculin,
instrumental, plural);deosebit; fata de celelalte(corpuri);cu altii; YS 2.40; E: MW586.1 (masculin) suprem, superior, profound,
the highest;ultimate; 2) other;different;stranger; following; after; something which comes next, something which follows after; 3)
go further than, farther, go beyond that; III.19 - III.38; param (neutru, nominativ, singular) I.16; paraih(parair) (masculin,
instrumental, plural) other; with others; the body of others; YS 2.40; S: MW586.1 (masculino) supremo, superior, profundo,
elevado 2) otro, diferente, siguiente; 3) indica la idea de ir mas allá; III.19 - III.38; param (neutro, nominativo, singular) I.16;
paraih(parair) (masculino, instrumental, plural) II.40;
vairāgyām (vairagyam) : R: detasarea;neatasare;stare incolora;lipsa de colorare;nonactiune-naishkarmya;wu-wei;starea de
martor impartial;starea de egalitate mentala;absenta dorintei; E: colourless;dispassion, non-reaction, non-attachment; non-
reaction;[see:YS 1.12];
paravairāgyām (paravairagyam) R: cea mai inalta stare incolora,detasarea suprema; E: the highest colourless
state;ultimate; the supreme nonattachment;
puruṣa(purusha) : R: Sinele;sufletul E: Self;
khyāter (khyateh) : R: prin constientizare sau vedere nemijlocita; E:clear seeing;by or from awareness of;
puruṣakhyāter (purusakhyateh) : R: prin cunoasterea nemijlocita a Sinelui (Purusha); E:clear seeing of Self (Purusha);
guṇa (guna): R: (cele trei) tendinte (rajas;sattva, tamas);calitati ale naturii(Prakriti); tendinte;proprietati,calitati fundamentale
ale realitatii manifestate(Prakriti); caracteristicile manifestarii sunt:1.rajas (expansiune; hiperactivitate;agitatie;surplus de
energie;tensiune; maladii Yang);2.tamas (retractie;intuneric;ignoranta;hipoactivitate; inertie,materialitate; lene, ingreunare;
maladii Yin);3.sattva (echilibru,armonie;pace;calm;tacere; lumina; sanatate); E: constituent qualities of nature; fundamental
qualities of nature(rajas;sattva, tamas);three modes of material nature; the Seen (objective side of manifestation) consists of the
elements and sense-organs, is of the nature of cognition, activity and stability (Sattva, Rajas and Tamas) and has for its purpose
(providing the Purusha with) experience and liberation. The basic building blocks of Nature (prakriti) are the three types of
constituents (guna), namely rajas (the dynamic principle; nature of activity), tamas (the principle of inertia, nature of
stability;darkness, ignorance; heaviness), and sattva (the principle of lucidity; nature of cognition);tṛṣṇa(trishna) : R:
sete;dor;dorinta; E: desire;thirst; to thirst after/for;vaitṛṣṇyam (vaitrishnyam): R: lipsa de sete sau de dorinta;fara
dorinta;eliberare de sete; E:without wanting or attachment;freedom;guṇavaitṛṣṇyam (gunavaitrishnyam) : R: eliberarea
de dorinta fata de gunas; E:without wanting or attachment for gunas;
Nota: Paravairagya (cea mai inalta stare incolora,detasarea suprema) apare odata cu perceptia nemijlocita a Sinelui
(purusakhyateh) si este insotita de eliberarea de dorintele pentru gunas (iar nu doar pentru obiecte);[cele trei tendinte ale
realitatii manifestate(Prakriti): rajas, tamas si sattva];(vedeti plansa care indica viziunea universului dupa
Samkhya:25 tattva)
Stiinta si filosofia hindusa considera ca cele trei principii numite gunas sau cele "trei tendinte ale Naturii" reprezita
temelia ultima,de unde i-au nastere toate formele obiective prin combinarea acestora in proportii diferite.Aceasta
conceptie care trece mult dincolo de cea din Occident( bazata pe atomi,electroni si alte particule elementare) a castigat
aprecierea savantilor din toata lumea.
Gunas-cele trei tendinte ale Naturii-servesc la explicarea a tot ce exista in universul manifestat.Oricat de complexe ar fi
toate formele obiective sunt alcatuite din proportii diferie din 1.materie(tamas),2.energie(rajas) si 3.informatie-legi
naturale(sattva).Cuvintele folosite pt. a caracteriza cele diferite lucruri sunt conectate cu cele trei aspecte aratate mai sus:
1.materialitate,rezistenta,inertie,greutate,densitate; (plan fizic;corp material:anna maya kosha);
2.miscare,activitate,agitatie(plan mental;chitta;manas);
3.lege,ordine,ritm;armonie,puritate(plan intelectual;buddhi;mahat)
Detasarea de gunas inseamna ca omul sa nu se lase acaparat sau colorat de nimic care este material,energetic sau
informational,adica e liber in mijlocul realitatii manifestate, eliberat de orbire sau ignoranta(avidya)-un eliberat in
viata(jivan mukta);Paravairagya (cea mai inalta stare incolora,detasarea suprema) apare dupa experienta descoperirii
adevaratei noastre identitati,care e dincolo de gunas;adica dincolo de dualitate(tamas-rajas; in taoism:Yin -Yang) dar si
de sattva:armonia-echilibrul dintre acestea(tamas-rajas; in taoism:Yin -Yang).
[CJ]In order to gain a true understanding of this teaching, study must be supplemented by devoted practice, faith by
works. The reading of the words will not avail. There must be a real effort to stand as the Soul,
a real ceasing from self-indulgence. With this awakening of the spiritual will, and purification, will come at once the
growth of the spiritual man and our awakening consciousness as the spiritual man;and this, attained in even a small
degree, will help us notably in our contest. To him that hath, shall be given.
4.Doua tipuri de transa mistica-Samadhi/ Two basic types of union/Les deux types fondamentaux
d'union
YS 1.17. 1.17. ev:t:kýev:c:ara n:nda¡sm:t:a-p:an:Øg:m:ats:ö)ö}at:H.
vitarka-vicāra anandāsmitā-rūpa anugamāt saṃprajñātaḥ
(vitarka vichara ananda asmita rupa anugamat samprajnatah)
R: Samprajnata Samadhi (transa cognitiva ) care acea stare insotita de vitarka(gandire),vichara(reflectie),

ananda(beatitudine) si asmita("Eu sunt":simtamantul pur al existentei individuale);E:Samprajnata-samadhi
(cognitive) is that which is accompanied by reasoning (vitarka), reflection (vichara), bliss (ananda) and sense of
pure being (asmita).F:Samprajnata-samadhi (l'état de transe cognitive) est accompagnee par des formes
vitarka (du raisonnement), vichara (reflexion), ananda(sentiment de joie ou de delectation) et asmita ("je-
suis";sentiment d'exister).S: Samprajnata-samadhi (el énstasis con conocimiento) es acompañado con
vitarka (el razonamiento argumentación),vichara (la reflexión, deliberación), ananda (beatitud ,alegría) y
asmita (conciencia del yo;el sentido de la individualidad ;de conciencia de existencia individual.),
respectivamente.
vitarka:R: vi -cu;impreuna cu;insotita de un anumit continut mental(pratyaya); tarka (judecata;deliberare;argumentare; rationare;

reflectie; gandire analitica; asocieri verbale;indoiala;curiozitate;intrebari examinarea formei obiectului cu atentie sustinuta pana ce
dispare orice alt obiect;); obiectul este perceput atunci cand punctul de asamblare ajunge in manomayakosha(corpul sau invelisul
mental); forma unui obiect poate fi cunoscuta prin examinare; E: analytical thinking;examination (applied and sustained attention);
analytical thinking; questioning; contemplation with full consciousness of the object; reasoning, cogitation, curiosity ;verbal
associations; philosophical curiosity; reasoning;
vicāra (vichara) : R: vi -cu;insotita de un anumit continut mental(pratyaya); chara: reflectie;examinare mentala;investigatie;
discriminare; intuitie; meditatie,asocieri subtile, deliberare, discriminare asupra obiectelor subtile percepute si folosite drept suport in
cursul experientei directe); cunoasterea subtila a gunas e realizata atunci cand punctul de asamblare ajunge in vijnanamayakosha
(corpul sau invelisul constientei;"marea camera luminoasa a constiintei";buddhi;intelectul);calitatea (gunas) a unui obiect poate fi
cunoscuta prin reflectie,intuitie;meditatie,discriminare; E: insight,reflection;discrimination; subtle associations;reflective
contemplation, reflecting, intuitive, meditation,the quality (or guna), through discriminative participation;
ānanda (ananda) : R: beatitudine;suprema fericire;bucurie pura(fara obiect);fericire neconditionata;placere sau delectare ce este
perceputa atunci cand punctul de asamblare ajunge in anandamayakosha sau centrul cauzal(karanakosha)unde se afla memoria
karmica;menirea unui obiect poate fi constientizata de cel ce intra in corpul cauzal,in starea de beatitudine; E: joy;bliss, blissful
physical sensations(eliberare endorfine); experience of supreme bliss;rejoicing ;beatific contemplation, elation;the purpose can
be known through inspiration (or bliss); joyful awareness (of the unity of the universe and self);
asmitā (asmita) : R: constiinta existentei individuale;sentimentul existentei individualitatii;senzatia de putere care se
manifesta alinierea dintre Sine(Atman) si personalitatea individuala(ego,eul din camera periferica a constiintei) sunt
una;Atman:centrul de dincolo de cele cinci invelisuri sau corpuri(kosha); E: a sense of self ;I-am-ness; the awareness of pure
being;pure I-am-ness; the realisation of the unity of the universe with consciousness; full consciousness of self in the experience;
egoism;the soul can be known through identification; awareness of the unity of the universe and self;
rūpa (rupa): R: forma; E: form;
anugamāt (anugamat) : R: prin asociere; E: is accompanied by;going with, following,accompanying;
prajñā(prajna): R: cunoastere nemijlocita a realitatii; cunoastere directa; cunoastere discriminativa;prajna precede pratibha
care cunoaste direct substratul ontologic(dharmin) comun tuturor existentelor(vedeti:YS 3.34)
sam: ideea de complet,perfect;pra:ideea de a merge catre exterior; jñā(jna): R: a cunoaste; E: to know;
samprajñātaḥ (samprajnatah) : R: cu prajna(cunoastere nemijlocita); E: cognitive;
samadhi : R: samadhi;enstaza;transa mistica;absorbtie;contemplare(complet+starea de templu)- starea in care chitta devine templul
in care se manifesta Absolutul,Constiinta Cosmica;meditatie:starea in care se manifesta medha(inteligenta cosmica,care
vindeca;suprema medicina);concentrare(con-complet+centration:centralizare)
samprajnatah samadhi: R: samadhi cu prajna;starea in cand incepe sa se manifeste unirea cu Constiinta Cosmica este
Samprajnata samadhi;intregul univers devine o extensie a propriei chitta; si are toate puterile de a controla Natura(Prakriti);
transa cognitiva (se realizeaza folosind drept suport al concentrarii cele 4 tipuri de continut mental: vitarka, vichara,ananda,asmita)
pt. a dezveli nivelurile(invelisurile;straturile:tattva) obiectului (rupa;gunas, artha,atman); absorbtie constienta; transa mistica
constienta de obiectele sale pe care le percepe nemijlocit; E: first level of superconsciousness ;perfect contemplation;cognitive
trance; conscious ecstasy(arising out of the state of restriction);cognitive absorption;
Nota:[Cu abhyasa si vairagya)]se intra in Samprajnata Samadhi (transa mistica cognitiva ) de patru
tipuri:1.Vitarka(stadiul insotit de deliberare,de gandire, de examinare a formei grosiere,diferentiate a
obiectului:sthula bhuta ); 2.Vichara(stadiul cu discriminare,meditatie,reflectie in care se descopera forma
subtila(), nediferentiata(avishesha) a obiectului:tanmatras;gunas);3.Ananda[stadiul insotit de beatitudine
(plonjare in in lumina sattva care predomina in buddhi) in care se descopera menirea, semnul(linga)
obiectului meditatiei);4.Asmita(stadiul in care e prezent simtamantul existentei :"Eu sunt" in care se petrece
identificarea subiect-obiect si descoperirea esentei acestuia);Obsevam trei tipuri de experiente sau continuturi
mentale in corespondenta cu tipurile de colorari(kleshas):1.cunoastere [vitarka(gandire),vichara(reflectie) pt.
eliminare avidhya]; 2.delectare,placere[ananda pt. eliminare raga,dvesha;lacomie;3.putere(asmita; pt.
eliminare ego,orgoliu,frica de moarte)[vedeti YS 2.2-9]
[pt intelegerea samadhi parcurgeti in ordinea indicata mai jos cele 6 grupuri tematice:1Dharana,dhyana si
samadhi:YS 3.1-4;2 samprajnata si asamprajnata samadhi: YS 1.17-18;3cele 3 procese implicate in sabija
samadhi YS 1.41; 4. Diferite faze de sabija samadhi YS 1.42-50; 5 tehnica nirbija samadhi YS 1.51;YS 3.8;
YS 4.26-28; 6.Trei tipuri de transformari implicate in samadhi YS 3.9-12(vedeti [T ]pag 31-41)
R: [Cu abhyasa si vairagya)]se intra in Samprajnata Samadhi (transa mistica cognitiva ) de patru
tipuri:1.Vitarka(stadiul insotit de deliberare,gandire de examinare a formei ); 2.Vichara(stadiul cu
discriminare,meditatie,reflectie in care se descopera gunas);3.Ananda(stadiul insotit de beatitudine in care se
descopera menirea obiectului meditatiei);4.Asmita(stadiul in care e prezent simtamantul existentei :"Eu sunt"
in care se petrece identificarea subiect-obiect si descoperirea esentei acestuia); At first, the stilling process is
accompanied by four kinds of cognition: analytical thinking, insight,bliss, or feeling like a self.
[DM] Cu ajutorul acestor doua mijloace(Abhyasa si Vairagya) se sting vrittis(impulsurile mentale) declansandu-se
functionarea unificata. In Samprajnata Samadhi exista gandire si reflectie si deci vrittis ,un continut
suport(pratyaya) si o ancorare in realitatea de periferie"(ego);fiecare nivel al Samprajnata Samadhi este in
corespondenta cu un invelis sau corp(koshas)[vedeti diagrama de corespondenta: Tattva-koshas-anga-terapii]
Functionarea unificata se realizeaza prin abhyasa (exercitiu repetat de absorbtie in obiect) si prin deplasarea spre
Centru (prin vairagya -detasarea si nonactiunea elimina ancorarea in periferie) se intra in Samprajnata Samadhi
(transa mistica cognitiva -constienta de obiectele sale). Samprajnata Samadhi este de diferite tipuri in functie de ceea ce
o insoteste si de modalitatea in care e realizata [folosind drept suport al concentrarii cele patru tipuri de continut
mental(care sunt si stadii de cunoastere de la grosier la subtil ale obiectului:forma(rupa); tendinta
(gunas);menirea(artha);esenta sau sufletul(atman)]:
1.Vitarka(stadiul de examinare a formei insotita de deliberare,gandire,indoiala,argumentare si intrebari care se exercita
asupra obiectelor grosiere percepute in cursul experientei senzoriale inferioare produce deplasarea centrului de asamblare
in manomayakosha si conduce la o cunoastere superficiala a obiectului);
2.Vichara(stadiul cu discriminare,meditatie,reflectie, se exercita asupra partii subtile a obiectelor percepute
(gunas,tanmatra) care e folosita drept suport pt. concentrare si produce deplasarea centrului de asamblare in
vijnanamayakosha si conduce la o cunoastere subtila a obiectului);
3.Ananda[stadiul in care se descopera menirea si semnificatia obiectului meditatiei se realizeaza in starea de bucurie
pura sau de fericire neconditionata ce produce deplasarea centrului de asamblare in anandamayakosha sau copul
cauzal(karana kosha) unde se afla memoria karmica];
4.Asmita[stadiul de identificare subiect-obiect in care e prezent simtamantul existentei ca entitate individuala:"Eu
sunt";in aceasta stare se manifesta unificarea sau alinierea dintre Sine(Atman) si personalitatea individuala(eul din camera
periferica a constiintei) si se produce deplasarea centrului de asamblare in centrul veritabil[atman-centrul celor cinci
invelisuri sau corpuri(kosha)];se realizeaza cunoasterea sufletului obiectului,care devine identic cu subiectul(functionare
holografica)];
Conexiuni
In psihiatrie distrugerea personalitatii e insotita de contrariile acestor patru stadii:1.lipsa gandirii logice; 2.lipsa discriminarii si
reflectiei;3.lipsa de satisfactii interioare si pierdeea contactului cu realitatea;4.lipsa universalitatii (ingustarea vederii);
Fazele cunoasterii stiintifice sunt similare celor descrise de Patanjali.
In cazul unui obiect concret(o floare;un cristal) ne concentram(dharana) atentia asupra acestuia examinandu-l, fizic(observam
forma,culoarea si celelalte caracteristici) si mental(rationam;analizam;comparam cu alte obiecte;ne
informam,intrebam,cautam,ne documentam;ne punem intrebari la care dorim sa gasim un raspuns);dupa insamantare intrebarii
prin concentrare(dharana) constienta urmeaza o stare de concentrare extinsa(la nivel subconstient),de care nu suntem
intotdeauna constienti (incubatia) similara meditatiei(dhyana) ;apoi apare solutia,gasirea raspunsului, descoperirea,iluminarea
,intr-o stare similara transei (samadhi).
Ce facem daca ne intereseaza un obiect(mantra care prelungeste viata si repara ADN-ul) despre care am auzit fara sa avem
contact senzorial cu acesta?
Incepem prin a examina atent termenii mesajului pt. a ne asigura de corectitudine.Apoi examinam semnificatia folosind
dictionare,intrebari,analiza,comparatii cu obiecte similare..Ne documentam...descoperim cercetarile din domeniu...sunetele
repara ADN-ul...
Daca obiectul este abstract sau se afla dincolo de perceptia noastra senzoriala(atomul,timpul) procedam similar iar concentrarea
se transforma in meditatie care imbraca forma investigatiei mentale.Fara aceasta analiza,deliberare,discutie,rationament sau
judecata obiectul nu va apare clar si definit.Desi atomul chimic ne influenteaza perceptia(gust,culoare..) el nu e pt noi decat o
conceptie mentala,un model al realitatii; desi el corespunde unei realitati despre atom nu avem decat dovedeti
indirecte:deductii,inferente.
Spatiul,timpul,miscarea si multe alte lucruri apartin acestui grup pe care oamenii de stiinta il studiaza urmand cele patru faze
indicate in prezenta sutra
[F]Desi transa sau absobtia mistica(samadhi)presupune unificarea subiectului si a obiectului ,la niveluri mai joase enstaza
constienta e inca asociata cu tot felul de procese psiho-mentale,incluzand aparitia spontana de ganduri,perceptii subtile,de
senzatii de bucurie fara seaman, de senzatia de a exista ca entitate unica.Aceste patru tipuri de fenomene indica diferite niveluri
atat ale transei mistice cat si ale cunoasterii obiectului/ Although ecstasy (samadhi) implies a merging of subject and object, at
the lower levels this unitive consciousness is still associated with all kinds of psychomental phenomena, including spontaneously
arising thoughts, feelings of bliss, and the sense of being present as a unique entity. Patanjali calls this sense “I-am-ness.” The
four types of phenomena listed indicate different levels of this form of ecstasy.
[CJ]In the practice of meditation, a beginning may be made by fixing the attention upon some external object, such as a sacred
image or picture, or a part of a book of devotion. In the second stage, one passes from the outer object to an inner pondering upon
its lessons.The third stage is the inspiration, the heightening of the spiritual will,
which results from this pondering. The fourth stage is the realization of one's spiritual being, as enkindled by this meditation.d
YS 1.18. 1.18. ev:ram:)ty:y:aBy:as:p:Üv:üH s:öskarS:ð\:að|ny:H .

virāma-pratyayābhyāsa-pūrvaḥ saṃskāra-ṡeṣo ‘nyaḥ
viràma pratyaya àbhyàsapårvaþ saüskàra÷eùo 'nyaþ
(virama pratyaya abhyasa purvah samskara shesha anyah)
R:Cealalta [transa (samadhi) numita non-cognitiva (asamprajnata)] e cea in care raman in minte doar impresiile
subtile reziduale lasate de obiect (samskara) si este precedata de practica opririi (virama) continuturilor mentale
(pratyaya);E:The other [type of trance(samadhi) i.e. the non-cognitive (asamprajnata)] is the one in which subsists
only a residuum of subtle impressions left in the mind by an object(samskara) and comes after a previous practice
of stopping (virama) of the mental contents (pratyaya);F:L'autre[type de transe (samadhi) non-connaissante
(asamprajnata)] avec les seuls memoires accumulees pour residus,vient apres la pratique d'arret sur les contenus du
mental (pratyaya);S: El otro [tipo de énstasis(samadhi) más allá del conocimiento (asamprajnata)] es aquel en que
los impulsos kármicos (samskara) son lo único que resta, y va precedido por el ejercicio que provoca la
cesación(virama) de los contenidos de la mente (pratyaya);

virāma (virama) : R: oprire;stopare;incetare;blocare; E:stopping;cessation; dropping;pratyaya : R: continut
mental,perceptii,ganduri,intentii,reprezentari;idei;opinii;credinte; E:perception, thought, intention, representation;mental content;
starea de yoga; 3) a scoate in afara contextului; I.12 - I.18; abhyāsaḥ (masculin, nominativ, singular); I.13 - I.32; E: practice,
estabilizarse en el estado de yoga; 3) sacar fuera de contexto; I.12 - I.18; abhyāsaḥ (masculino, nominativo, singular); I.13 - I.32
pūrva(purva) (पूव ):=R:MW643.1 (masculin) anterior, precedent, primele dintr-o succesiune; a veni inainte de;a fi precedat
de; fata de precedentele;in relatie cu primele; pūrvah (masculin, nominativ, singular) I.18 - III.18; pūrveshām (masculin, genitiv,
plural); I.26; in legatura cu precedentele; [in comparatie cu] precedentele (purva) cinci ramuri(anga) ale Yoga prezentate anterior
(yama,niyama, asana,pranayama si pratyahara) sunt externe sau indirecte (bahir-anga); pūrvebhyah (masculin, ablativ,
plural) III.7; E: preceding;earlier; anterior, previous, beforehand, forehand [in regard to] the previous [five limbs of Yoga]; S:
MW643.1 (masculino) anterior, precedente, primero, previo, primero de una sucesión; pūrvah (masculino, nominativo, singular)
I.18 - III.18; pūrveshām (masculino, genitivo, plural); I.26; pūrvebhyah (masculino, ablativo, plural) III.7;
saṃskāra (samskara) : R: impresiile subtile ;amprente subconstiente;intipariri mentale acumulate;urmele care raman dupa
eliminarea oricarui continut mental legat de obiect;tipare comportamentale;semintele trecutului(karma); E:subtle impressions ;latent
impressions ;subconscious impressions; mental permeation; memories of the past;residuum of activators (samskara); residual
potencies;the remnant impression left in the mind (on the dropping of the pratyaya after previous practice is the other); ṡeṣaḥ
(shesha) : R: depozit;reziduuri;ramasite;resturi;relicve; E:store, residuum;anyaḥ (anyah) : R: celalalt samadhi[asamprajnata
ori fara caracteristici distinctive;fara prajna;non-cognitiv]; E:other;the other samadhi [asamprajnata or non-distinguished].
Nota:[Cealalta,numita Asamprajnata-samadhi(transa mistica noncognitiva-fara prajna) e cea in care raman in minte doar
samskara (impresiile subtile sau subconstiente)lasate de obiect si este precedata de oprirea tuturor pratyaya["continuturilor
mentale" alcatuite din vrittis(impulsurile generate de obiect in cursul Samprajnata Samadhi ;vedeti:YS 1.17.)] prin
abhyasa(imersiune repetata in transa) si para-vairagya(cea mai inalta detasare;nonactiune;vedeti:YS 1.16) ;
[pt intelegerea samadhi parcurgeti in ordinea indicata mai jos cele 6 grupuri tematice:1Dharana,dhyana si samadhi:YS 3.1-4;2
samprajnata si asamprajnata samadhi: YS 1.17-18;3cele 3 procese implicate in sabija samadhi YS 1.41; 4. Diferite faze de sabija
samadhi YS 1.42-50; 5 tehnica nirbija samadhi YS 1.51;YS 3.8; YS 4.26-28; 6.Trei tipuri de transformari implicate in samadhi YS
3.9-12(vedeti [T ]pag 31-41)
[F]Comments: The unitive state associated with thoughts and feelings, etc., is known as conscious ecstasy (samprajnata-
samadhi). When all these psychomental phenomena have ceased to arise, then the next higher level of the unitive state is
present. It is known as supraconscious ecstasy (asamprajnata-samadhi). Although in this higher state the yogin is no
longer responsive to the environment, it must not be equated with unconscious trance. [CJ] In virtue of continued practice
and effort, the need of an external object on which to rest the meditation is outgrown. An interior state of spiritual consciousness
is reached, which is called "the cloud of things knowable" (Book IV, 29).
[RO] Trebuie sa ne reamintim ca fiecare profunzime de samprajnata samadhi este urmata de o stare de asamprajnata samadhi si
ca asamprajnata samadhi nu e nirbija samadhi. Asamprajnata samadhi apartine categoriei sabija samadhi. Nirbija samadhi e
cea mai inalta forma de samadhi, samprajnata samadhi si asamprajnata samadhi fiind prin urmare varietati de sabija samadhi.
Cand aspirantul pleaca de la dhyana (meditatie) si intra in samadhi, aceasta stare e cunoscuta sub numele de vitarka samprajnata.
Daca este perfectionata, ea este urmata de asamprajnata. Urmatorul stadiu este vichara samprajnata, care e din nou urmata de
asamprajnata. La fel se intampla cu ananda si asmita samadhi. Asmita samprajnata samadhi culmineaza in cele din urma cu
nirbija samadhi.Revenind la sutra, virama inseamna stopare sau punere a punctului final. Pratyaya este continutul mintii.
Constiinta noastra trebuie sa se sprijine de ceva in timpul concentrarii. Acest suport, care poate fi un simbol sau o idee oarecare,
grosiera sau subtila, e numit pratyaya. Atunci cand meditati asupra lui AUM, forma AUM este pratyaya pentru minte; la fel este si
cu alte simboluri. Uneori se sustine ca nu este necesar nici un simbol deoarece Fiinta Suprema nu are forma, dar acest lucru este doar
o confuzie teologica si filosofica creata de oameni. E adevarat ca Dumnezeu sau Suprema Fiinta nu are nici forma, nici greutate, nici
alte atribute, dar mintea aspirantului trebuie sa se sprijine pe ceva in timpul meditatiei. Diferenta dintre samprajnata si
asamprajnata este prin urmare expusa clar de Patanjali. In asamprajnata nu exista constiinta nici unui simbol. Acest lucru e numit
virama pratyaya, incetarea constiintei despre simbol, dar simpla absenta a constiintei unui simbol nu inseamna asamprajnata.
Asamprajnata are in spate o stare dinamica de constiinta. Aceasta stare de laya care vine intre vitarka si vichara, vichara si
ananda etc., nu este libera inca de samskaras (tendinte mentale). Aici constiinta nu este statica, cu toate ca simbolul e absent. Chiar
si in timpul starii de laya exista un dinamism numit samskara; Cand samskara (tendinte mentale) inceteaza cu desavarsire, constiinta
este complet dizolvata; aceasta stare este nirbija samadhi pentru ca aici nu mai este nevoie de constiinta. Astfel, in asamprajnata
exista doua caracteristici distincte: prima, indepartarea lui pratyaya si a doua, prezenta lui samskara (tendinte fundamentale).
Aceasta stare este precedata de o perioada necesara de practica. Practica include starile de vitarka, vichara etc. In vitarka samadhi,
aspirantul e constient numai de un singur obiect, fara a exista constiinta altui lucru. Cand aceasta practica continua, constiinta acestui
simbol (pratyaya) inceteaza de asemeni, aceasta fiind starea de laya. De la aceasta stare de laya, aspirantul ori e proiectat in sus in
starea mai inalta, ori el poate recadea intr-o stare in care constiinta simbolului e iarasi prezenta. Se poate intampla chiar ca el sa recada
in starea de dhyana (meditatie) sau dharana (concentrare). Starea asamprajnata este aceeasi cu starea de nirodha (blocare). De la
ea, fiinta poate ori sa intre intr-o stare de constiinta superioara, ori sa fie reintoarsa la o stare mai grosiera. Acest lucru este foarte
important.E important de notat ca atunci cand fiinta intra in starea vitarka, puterea constienta de vointa isi opreste activitatea, intreaga
gama de operatii fiind executata de samskara, adica de constiinta dinamica care-l duce pe aspirant mai departe. Aceeasi constiinta
dinamica il aduce inapoi in starea de dhyana (meditatie), dharana (concentrare) sau vikshepa (distractie, oscilatie a mintii).
Cuvantul samskara poate fi tradus si ca inregistrare latenta, sau impresie trecuta sau adormita, dar probabil acesta nu este intelesul
corect. Samskara e samanta constiintei care supravietuieste pana la starea de samprajnata samadhi. Dupa aceasta stare ea dispare,
dand nastere la nirbija samadhi. Nirbija samadhi nu e nicidecum o stare; ea e o stare lipsita de constiinta. Conform cu yoga,
constiinta exista sub forma de miscare sau vibratie, dar nirbija samadhi nu e o stare de miscare sau vibratie. Ea implica stabilitate.
Astfel, asamprajnata samadhi, conform cu aceasta sutra, e obtinuta atunci cand numai samskara ramane, constiinta obiectului
disparand datorita practicii (abhyasa). O confuzie des intalnita printre carturarii care nu practica, ci abordeaza numai intelectual aceste
lucruri, necesita sa fie clarificata. Confuzia consta in credinta ca constiinta obiectiva (samskara) e in cele din urma indepartata, dar de
fapt nu e asa. Constiinta despre obiect nu dispare complet; ea doar schimba nivelele experientelor noastre trecute. In mod obisnuit noi
experimentam simbolul prin intermediul acestor nivele, dar atunci cand ele sunt dizolvate prin practica, obiectul poate fi vazut clar.
Acest lucru se intampla cand un student trece de la vitarka la vichara, etc. In dharana (concentrare) obiectul apare ca un sablon al
constiintei grosiere; in dhyana (meditatie) sablonul se concentreaza; in vitarka samadhi exista un sablon supra-mental al constiintei;
in vichara exista un sablon contemplativ; in ananda exista sablonul beatitudinii, etc., dar pratyaya (continut al mintii) ramane pana
la sfarsit. Ea inceteaza numai cu intermitente, cand e numita virama pratyaya. In asamprajnata samadhi, pratyaya, sau constiinta
simbolului dispare, dar numai temporar. Ea apare din nou, dar nu in aceeasi stare de constiinta. Noua stare de constiinta poate fi acum
ori mai inalta, ori mai grosiera. Asamprajnata samadhi nu e o stare permanenta; ea e doar o stare intermediara in care constiinta
incearca sa transceanda diferite planuri. Este ca o persoana care se da jos dintr-o masina si se urca intr-un avion. E doar o perioada de
tranzitie, trecerea de la un plan la altul.
Se poate spune ca majoritatea dintre noi experimentam vitarka si celelalte stadii, la fel ca si starea asmaprajnata, dar singura
dificultate este ca acestea nu sunt stabile; ele fluctueaza. Deci nu trebuie sa renuntam niciodata la obiect sau la simbol, oricare ar fi
acesta - o cruce, sau orice alt obiect de genul acesta. Trebuie, prin practica continua, sa incercam sa intram in stari din ce in ce mai
profunde pana ce, in cele din urma, se atinge starea asamprajnata
YS 1.19. 1.19. B:v:)ty:y:að ev:dðh)káet:l:y:an:am:Î .

bhava-pratyayo videha-prakṛti-layānām
bhava pratyayah videha prakritilayanam

R: (Asamprajnata samadhi) se obtine de la nastere de doua tipuri entitati si anume:1.videha (fiintele
"trezite" care s-au eliberat din corp in stare constienta in cursul incarnarii anterioare) si 2.prakritilayanam
[fiintele care au realizat fuziunea cu matricea realitatii (prakriti)].
E:Asamprajnata samadhi is obtained at birth for those who are bodiless (videhas) and those who have
merged with Nature (prakritilayas);
F: Asamprajnata samadhi est obtenu a la naissance par ceux qui sont sans corps(videhas) et ceux qui
se sont fondus avec la Nature(prakritilayas); S: Asamprajnata samadhi nacen natural para los seres
incorpóreos o no encarnados(videhas) y los fusionados en prakriti o de los absorbidos en la materia
primordial(prakritilayas);
bhava: R: nastere;natural;firesc;calea naturala(prin nastere); E: being, becoming;
pratyayaḥ (pratyayah): R: continut mental;concept; experienta realizata de minte; idee,intentie; cauzat de;indusa
de;idee;credinta; E: mental content;perception, thought, intention, representation; the experience made by the mind, idea,
intention; perception, thought, intention, representation;
bhava pratyayaḥ (bhava pratyayah):R: nasterea e cauza;mijloacele de inductie naturale; E:
upaya pratyayah: R: mijloace de inductie destinate celor ce doresc Eliberarea sunt:1.shradha(credinta); 2. virya(energie),
3.smriti (atentie; reamintire),4.samadhi-prajna(inteligenta cognitiva care izvoraste din samadhi); [ vedeti YS 1.20]
vairāgyām (vairagyam) : R: detasarea;neatasare;stare incolora;lipsa de colorare;nonactiune-naishkarmya;wu-wei;starea de
martor impartial;starea de egalitate mentala;absenta dorintei; E: colourless state;dispassion, non-reaction, non-attachment;
paravairāgyām (paravairagyam) R: cea mai inalta stare incolora,detasarea suprema; E: the highest colourless;
state;ultimate; the supreme nonattachment;videha : R: fiintele eliberate din corp in stare constienta;cei ce au realizat
CCM(Centrul Mobil de Constiinta); traditia pilotarii in clipa mortii (in Tibet:"Bardo Thodol");fiintele "nascute a doua oara";cei
eliberati din "pestera intunecata";fiintele dezincarnate fara trup sau corp material care-si pastreaza constienta; E: bodiless; prakṛti
(prakriti): R: matricea realitatii(vedeti Samkhya);materia subtila primordiala; E: nature;layānām (layanam): R:
dizolvat;topit;fuzionat; E: clasped, merged;prakritilayanam : R: yogini care sunt fuzionati in prakriti. E: merged in nature;
Nota: Asamprajnata samadhi poate fi realizata natural de la nastere de doua tipuri entitati si anume:1.videha
(fiintele "trezite" care s-au eliberat din corp in stare constienta in cursul incarnarii anterioare) si
2.prakritilayanam [fiintele care au realizat fuziunea cu matricea realitatii (prakriti)].[ Daca e necesara
obtinerea unor capacitati stranii(levitatie, invizibilitate,transparenta, teleportare,invulnerabilitate) zeii si
reprezentantii unor civilizatii avansate pot simula tehnologic eliminarea vrittis (impulsurilor din substanta
mentala) prin "inghetare mezonica",urmata de cristalizare pilotata de generatoare de impulsuri care
induc proprietatile dorite oricarui corp material sau prin inginerie genetica(vedeti YS 4.1)]
[CJ] Those who have died, entered the paradise between births, are in a condition resembling meditation without an
external object. But in the fullness of time, the seeds of desire in them will spring up, and they will be born again into
this world.
[RO]De obicei samadhi e atins prin credinta, curaj, memorie si forme superioare de inteligenta si prin aceste diferite
metode, conform cu intensitatea practicii si a aspiratiei, aspirantul poate atinge samadhi mai devreme sau mai tarziu.
Totusi, exista unele fiinte care n-au practicat nimic si care intra totusi in starea de samadhi foarte usor. Aceasta este
pentru ca la nastere ei au avut toate urmele karma-ei lor trecute. Astfel, exista exemple de persoane care au trecut
barierele constiintei obisnuite inca de la o varsta frageda. De exemplu, marele intelept Jnaneshwar si la fel Ramana
Maharishi din Arunachala, care a atins samadhi in adolescenta.
In aceasta sutra Patanjali spune ca exista doua tipuri de yogini, si anume, aceia dezincarnati si aceia care sunt fuzionati
in prakriti (natura), care pot atinge asamprajnata samadhi direct de la nastere. Ei nu trebuie sa practice stadiile
preliminare cum ar fi dharana (concentrare), dhyana (meditatie) sau vitarka ("intrebare" sau gandire verbala), vichara
(reflectare intuitiva) etc.
Upaya-pratyaya-- cinci modalitati de realizare prin practica

YS 1.20. 1.20. Â:¹av:iy:üsm:àet:s:m:aeD:)}ap:Üv:ük Et:rð\:am:Î .
ṡraddhā-vīrya-smṛti-samādhi-prajñā-pūrvaka itareṣām
shraddhaviryasmritisamadhiprajnapurvaka itaresam

R: In cazul celorlalti,aceasta(asamprajnata-samadhi) este precedata de shraddha (credinta), virya(vigoare,curaj,
vointa), smrti (reamintirea adevaratei noastre identitati;recapitulare;atentie sau constientizare a ceea ce faci),
samadhi(transa;absorbtie concentrativa) si prajna(cunoastere nemijlocita a realitatii,intelegere intuitiva);
E:In the case of others, it (asamprajnata-samadhi) is preceded by shraddha(faith, total trust), virya (vigour,energy,
courage;will),smriti (remembering our true identity;recollection;attentiveness), samadhi (trance;meditative
absorption) and prajna (direct or discriminative knowledge; intellectual insight); F:Dans le cas des autre elle
(asamprajnata-samadhi) est precedee par shraddha (foi), virya (vigueur, energie,volonte),smrti (souvenir;
attention mentale), samadhi (transe;contemplation) et prajna (la connaissance intuitive);S: Para los
otros,(asamprajnata samadhi o el énstasis mas allá del conocimiento) está precedida por shraddha (la fe),
virya (la energía y la fuerza de voluntad), smrti(la retentiva;la memoria), samadhi (la interiorización
consciente;recogimiento) y prajna (la sabiduría,el conocimiento o la inteligencia derivados de samprajnata
samadhi).
ṡraddhā (shraddha) : R: credinta;focalizare afectiva si cognitiva;fidelitate;dedicare;sinceritate,seriozitate in practica; E:

faith;total trust; vīrya (virya) : R: vigoare, energie,vointa,curaj, entuziasm;hotarare; E: energy, vigor, courage, will; great
energy; enthusiasm [vedeti samshaya(indoiala,indecizia,intrebari gresite) in YS 1.30];smṛti (smriti): R: memorie;reamintire;
recapitulare;constienta,atentie studiu;obsevare;prevedere;aminteste-ti sa fi constient la ceea ce gandesti,vorbesti si faci;reamintirea
starilor identice;calea nu trebuie uitata nici un moment ; reamintirea adevaratei noastre identitati;atentia sau constientizarea a ceea ce
faci;vippasana;recapitulare; reamintirea permanenta a caii ce trebuie urmata;retinerea experientei centrarii pt. a nu repeta erorile; E:
attentiveness; recollection; repeated recollection;mindfulness; memory; [vedeti pramada(lipsa prevedere si constienta) in YS
1.30];samādhi (samadhi): R: lit.:"fixare,atasare"; transa mistica,absorbtie concentrativa lipsita de fluctuatii mentale(vedeti
samadhi in Dictionarul de termeni); E:trance;regular meditative absorption; concentrative absorption ; contemplation; oneness,
integration ,mystic trance,«the forth»(turīya) state of counsciousness (avasthā) or the mystic trance state in which the witness
enters into absolute counsciousness ; the state in which the Absolute dwells and uses the man as a flute to sing the divine
songs;prajñā (prajna): R: cunoastere nemijlocita a realitatii,intelegere intuitiva;discriminarea realului ;constientizarea vacuitatii;
E: direct knowledge; intellectual insight;discernment ;discriminative knowledge;high intelligence; wisdom; samādhi prajñā
(samadhi prajna): R: cunoastere imediata,subtila,globala;o stare speciala de constiinta esentiala in practica samadhi
(interiorizata; detasata de exterior) care precede starea de samadhi;inteligenta cognitiva care izvoraste din samadhi; E:
[conscious]ecstasy;(cognitive) samadhi; pūrvaka (purvaka) : R: care vine din;precedata de; cauzata;datorata; E: preceded by;
itareṣām (itaresam):R: pt. ceilalti; E: others;for others;
Nota: In cazul celorlalti [asamprajnata-samadhi este indusa prin urmatoarele mijloace]:shraddha

(credinta),virya(vointa, hotarare,vigoare,curaj,sinceritate,seriozitate in practica,constienta,atentie,entuziasm),
smrti(reamintirea adevaratei noastre identitati;recapitulare;atentie sau constientizare a ceea ce faci;
vippasana;recapitularea; reamintirea permanenta a caii ce trebuie urmata;retinerea experientei centrarii pt. a nu
repeta erorile), samadhi(lit.:"fixare,atasare"; transa mistica,absorbtie concentrativa lipsita de fluctuatii
mentale) si prajna[cunoastere nemijlocita a realitatii,intelegere intuitiva;discriminarea realului ;constientizarea
vacuitatii (shunyata)] (In the case) of others it is preceded by faith, energy, memory and high
intelligence necessary for Samàdhi. Note:vedeti obstacolele(indoiala,indecizia.. sau
contrariile(credintei,hotararii..) in
YS 1.30-31]
[CJ] It is well to keep in mind these steps on the path to illumination: faith,velour, right mindfulness, one-
pointedness, perception. Not one can be dispensed with; all must be won. First faith; and then from faith,velour; from
va lour, right mindfulness; from right mindfulness, a one-pointed aspiration toward the soul; from this, perception;
and finally, full vision as the soul. [RO1]Cele doua tipuri de yogini care obtin accesul la asamprajnata-samadhi de
la nastere, anume videha si prakritilaya, sunt rari. Majoritatea celorlalti aspiranti trebuie sa practice regulat diferite
tehnici. Acestea sunt descrise in sutra de fata.Cuvantul shraddha e constituit din doua parti: shrat, insemnand adevar; si
dha, a stapani. Astfel, shraddha inseamna ceea ce stapaneste adevarul. Cuvantul "credinta" nu e poate o traducere
corecta a cuvantului shraddha. Credinta e de obicei oarba, increderea e totdeauna ferma, dar shraddha vine numai dupa
perceptia nemijlocita a adevarului. Shraddha ia nastere din experienta veritabila. Credinta se invata totdeauna de la altii.
Ea nu este un rezultat al realizarii adevarului, in timp ce shraddha nu esueaza niciodata. Shraddha este primul principiu
esential cerut unui aspirant yoga. Ea se deosebeste de simpla credinta. Shraddha se poate dobandi numai dupa ce s-a
intrevazut o licarire de adevar, la fel cum Swami Vivekananda si Swami Yogananda au vazut o licarire de adevar in clipa
cand au luat contact cu maestrii lor spirituali( guru). Adevarul nu este, totusi, intreg, ci doar o licarire; este doar inceputul
caii yoga. Un maestru spiritual poate indica o cale care practicata poate conduce pe discipol la o experienta de adevar,
sau samadhi, prin puterea sa si astfel shraddha apare. Dar un maestru nu poate practica in locul dumneavoastra.Ceea ce
avem majoritatea dintre noi nu este shraddha, ci numai incredere sau credinta. Urmatoarea calitate esentiala e numita
virya, adica energie - atat fizica cat si psihica, sau mentala. In contextul lui samadhi ea inseamna curaj sacrificiu de sine,
prin care putem depasi numeroasele obstacole care apar pe calea yoga. Ea implica vointa puternica si determinare. Calea
trebuie continuata cu orice pret. Mintea trebuie observata in mod corespunzator, iar o minte asupra careia ne indreptam
constientienta iese din tiparul fricii si se umple de curaj, virya. In Vedas exista o rugaciune in care un intelept(rishi )cere
virya si ojas (forma de energie) pentru a dobandi curaj si energie.
Al treilea factor este amintirea sau memoria (smriti). De fapt cuvantul smriti inseamna aici dhyana (meditatie) in care
aspirantul isi aminteste permanent de omniprezenta Constiintei Cosmice(Divinitatii). Prin smriti putem obtine realizarea
constiintei in planul constient.
Apoi ajungem la samadhi prajna(cunoasterea nemijlocita din transa mistica). Acesta este esential pentru a atinge
asamprajnata samadhi. Cunoasterea si inteligenta,in conformitate cu sistemul yoga, este de doua tipuri: cunoasterea si
inteligenta obisnuita (inferioara), de care avem nevoie in viata de toate zilele, si un tip superior de cunoastere si
inteligenta care se dezvolta ca urmare a lui samprajnata samadhi. In traditia sufi se spune ceva similar atunci cand se
vorbeste despre mica incapere a inteligentei(pe care o folosim pt a relationa pe orizontala in lumea efemera) si despre
marea sala luminoasa a inteligentei(pe care o folosim pt a relationa pe verticala cu Divinul) .Acest tip superior de
inteligenta e absent la majoritatea oamenilor din cauza identificarii cu lumea tranzitorie de la periferie, dar ea poate fi
dezvoltata prin practica regulata a constientei . Cand ea s-a dezvoltat, aspirantul poate face progrese uimitoare intr-un
timp foarte scurt. Ea poate fi descrisa ca fiind un punct de vedere particular sau favorabil. Ea presupune realizarea
spirituala. Se poate spune ca Swami Vivekananda avea aceasta facultate si datorita ei el a putut face progrese rapide, in
ciuda diferitelor idei conflictuale care erau in mintea lui cu privire la religie, Dumnezeu, destinul uman etc. Deci, acest
samadhi prajna este o facultate speciala; ea este atitudinea spirituala sau viziunea spirituala pe care fiinta si-o dezvolta
prin satsang (frecventarea inteleptilor) si prin autopurificare.
YS 1.21. 1.21. t:iv:Òs:öv:ðg:an:am:as:ÀH.

tīvra-saṃvegānām āsannaḥ
tivrasamveganamasannah

R: Aceasta(asamprajnata-samadhi) se afla aproape pentru cei cu zel foarte intens[in practica(abhyasa) si in
detasare(vairagya)].E:It (asamprajnata-samadhi) is nearest to those whose zeal is extremely intense [in their
practice (abhyasa) and colourless state (vairagya)].F:Elle(la contemplation non-connaissante) est proche pour ceux
dont l'elan est intense[dans leur pratique (abhyasa) et détachement (l'etat incolore;le vairagya)].
S: La abstracción mas allá del conocimiento (asamprajnata-samadhi) está próxima (para los que practican) con
mucha intensidad.

tīvra(tivra) : R: intens; fierbinte;staruitor E:extremely samvegā (samvega):R: elan; impetuozitate;dezlantuire;disperare(pt.
a fi complet;dorinta;fervoare;zel ;ravna(realizarea vine atunci cand ea devine unicul tel su nimic altceva nu e mai important);
E:intense desire, vehement; tīvra samvegānām(tivra samvega): R: in cazul celor cu dorinta ori vointa intensa; E: to
those of keen, intense will āsannaḥ (asannah) : R: de la:a-sad:foarte aproape;a obtine;a atinge; E: near;
Nota: Pentru cei cu zel intens si constant in practica(abhyasa)] si in detasare(vairagya) "asezarea" in

Samprajnata Samadhi, Asamprajnata-samadhi si Izolarea sau Eliberarea(Kaivalya)]se afla aproape.
Scopul oricarei miscari(calatorii) este oprirea sau ajungerea la destinatie; abandonam starea prezenta de repaus
si de echilibru pt. a gasi constanta sau invarianta.Orice miscare ce nu are temelia de la inceput si de la final in
repaus este departe de destinatie("intreaga filosofie antica recunostea ca "acum si aici este prezent totul"
fiindca "orice efect se afla potential in cauza sa")];R: E:F: S:
[CJ] The image used is the swift impetus of the torrent; the kingdom must be taken by force. Firm will comes only
through effort; effort is inspired by faith. The great secret is this: it is not enough to have intuitions; we must act on
them; we must live them.
[RO1]Intelesul general al acestei sutra este ca samadhi, care se atinge prin efort sustinut, este destul de usor
pentru aceia a caror dorinta(credinta) este foarte puternica. Se observa ca dintr-un numar de aspiranti care
practica aceeasi saddhana, unii ating telul repede in timp ce altii intarzie. Viteza depinde de onestitatea si
sinceritatea fiintei. Onestitatea este o atitudine mentala. Ea trebuie sa fie tot atat de intensa ca si aceea a lui
Dhruva, marele adorator al lui Vishnu. El a ajuns la Dumnezeu datorita sinceritatii sale si dorintei intense.
Analog, un aspirant trebuie sa aibe aceste atitudini mentale. Onestitate nu inseamna o saddhana (practica
spirituala) grea sau dificila. Chiar si cea mai usoara saddhana (practica spirituala) va poate aduce aproape de
realizare, cu conditia sa aveti o dorinta(credinta) intensa (samvega). A nu se confunda intensitatea dorintei cu
nerabdarea. Patanjali spune ca pentru cei onesti, samadhi e aproape.
YS 1.22. 1.22. m:àdmÙ :Dy:aeD:m:a*:tv:a¶:t:að|ep: ev:S:ð\:H.

mṛdu-madhyādhimātratvāt tato ‘pi viṡeṣaḥ
mçdumadhyàdhimàtratvàttato 'pi vi÷eùaþ
mridu madhya adhimatra tvat tatas api vishesah

R: Chiar printre cei cu intensa ardoare [in detasare (vairagya)],exista o diferenta in viteza de realizare [a
asamprajnata-samadhi sau a unei transe cu discernamant(visesha) superioara chiar fata de aceasta] in functie de
diferentierea in nivelul[de practica(abhyasa)] slab,mijlociu ori extrem de intens.E:Even among the ardent [in
detachement (vairagya)], there is a differentiation in the speed of attainment of [Asamprajnata-samadhi or of a
superior trance with discernment(visesha)] depending on whether the levels of [practice(abhyasa)]are mild,
moderate, or extremely intensive.F:Meme entre ceux qui ont une intense ardeur[dans le détachement
(vairagya)],existent des differences [dans la realisation de cette union Asamprajnata-samadhi ou d'une transe
superieure avec discernement(visesha)], selon [que la pratique(abhyasa)] est faible, moyenne, ou intense.S: Pero,
concretamente, entre los con intensa energía[en el desapego (vairagya)], asamprajnata samadhi o un énstasis
superior a éste puede ser obtenido antes, con el anhelo que surge de las condiciones [de la práctica(abhyasa)] ligera,
intermedia o violenta.

mṛdu (mridu) : R: slab;lent; E: mild madhya(madhya) : R: mediu; E:moderate adhimātra(adhimatra):R: extrem de
puternic; E: extreme, intense; tvāt(tvat) : R: datorita; E: therefore, from these; tatas: R: de aceea;
api(अ प ) = R: MW53.1 (conjunctie, indeclinabila) si , chiar si ,de asemenea;la fel; incluzand, desi, dar, insa, chiar daca,chiar
cand; la randul sau; 1) (adesea se utilizeaza pt. a sublinia sau acentua ceva , in expresii de genul :la fel cu .cuprins in,
foarte,deosebit de; mai mult decat atat ; I.22 - I.26 - I.29 - I.51 - II.20 - II.22 - III.8 - III.9 - III.50 - IV.9 - IV.24 - IV.29; E: even,
same, as well;also;too, also, either; besides; moreover, furthermore; include, comprise, comprehend, incorporate, embody,
enclose, inclose; though; although, even though; while; but, yet; even if, even though, even when; S:MW53.1 (conjunción,
indeclinable) y, también, además, incluso, aunque, pero, aún cuando, a su vez; 1) (a menudo se utiliza para expresar énfasis, en el
sentido de) incluso, también, muy I.22 - I.26 - I.29 - I.51 - II.20 - II.22 - III.8 - III.9 - III.50 - IV.9 - IV.24 - IV.29;
viṡeṣaḥ (vishesah): R: special,caracteristic; particular; E:difference, distinction;
Nota: Intensitatea zelului,dorintei,credintei ori energiei (samvega) este aicisubinteleasa si se referira la
intensitatea vairagya (detasarii).
Daca intensitatea mare a detasarii (vairagya) datorata implicarii intense(samvega) este insotita de niveluri
slabe,mijlocii ori superioare ale practicii (abhyasa) apare o diferentiere intre intre discipoli si o diferentiere
in viteza de realizare a formelor superioare de transa:asamprajnata-samadhi .O traducere alternativa chiar
face referire la acest lucru:"Exista o transa cu discernamant(visesha) superioara chiar fata de
aceasta(precedenta)"
[DM]Semnificatia acestei sutra este controversata din antichitate.Majoritatea comentatorilor considera ca ca aceasta
sutra se refera la nivelurile de calm contemplativ (samadhi).Altii considera ca se refera la incetarea gandurilor
(nirodha), din moment ce toata samadhi pada este dedicata mijloacelor de a pune in repaus gandurile;iar calmul
contemplativ (samadhi) nu e decat o stare care poate conduce la incetarea gandurilor (nirodha).Pt.[WE] se face referire
la intensitatea credintei(shradha) si se intreaba de ce aceasta problema nu a fost abordata mai devreme? Fiindca practica
yoga nu se intemeiaza pe o credinta oarba ci solicita experimentare constienta?Credinta e inlocuita de incredere in ceea
ce am experimentat.Apoi [WE] pune o alta intrebare:Poate fi credinta ajutata sau inlocuita cu altceva? La aceasta
intrebare raspunde Patanjali in sutra urmatoare: "Asamprajnata-samadhi se poate naste din concentrarea in Dumnezeu"
[SK] Extract 4: Degrees of Effort [Yoga Sutra I.22]
Introductory Note
Previous to this sutra, degrees of effort have been spoken of: mild, moderate, ardent. Then in typical Indian fashion
these three are sub-divided 3-fold: Mildly mild, Mildly moderate, Mildly ardent, Moderately mild, Moderately
moderate and so on. The present sutra I.22 deals with the 3-fold levels of the ardent.
The Sankara comment evinces practical experience as a teacher. He knows the dangers of depression and over
anxious fanatical practice. His reference to the samskara-s shows a trainer's familiarity with the mind as a living thing
which cannot be changed too abruptly by surface manipulation; the underlying dynamic samskara-impressions need
time (which may be short) to adjust.
Extract: Sutra I.22:"Even among the ardent, there is a distinction of mild or moderate or intense".
(Vyasa) They may be mild or moderate or intense in their ardent energy, and so there is a further distinction. For the
mildly ardent it is near: for the moderately ardent it is nearer: for the intensely ardent yogin who is practising
intense methods, samadhi and the fruit of samadhi is nearest of all.
(Sankara) Even among these ardent yogin-s there are distinctions corresponding to whether their progress is slow or
moderate or ardent, and this is a distinction of the samskara-s created by their previous practice of the discipline. For
the highest of them, the attainment of samadhi is nearest at hand.
The purpose of the sutra is to fortify the enthusiasm of yogin-s in their practice. It is as in the world, where the prize
goes to the one who runs fastest in the race. But again, by making it clear that (all) yogin-s whether slow or not do
attain their aimed-at goal, it should arouse an undepressed spirit in them; those, on the other hand, who have become
over-anxious as a result of fatigue from intense efforts, might lose heart (unless told the goal is near). [CJ] Therefore
there is a spiritual consciousness higher than this. For those of weak will, there is this counsel: to be faithful in
obedience, to live the life, and thus to strengthen the will to more perfect obedience. The will is not ours, but God's,
and we come into it only through obedience. As we enter into the spirit of God, we are permitted to share the power
of God. Higher than the three stages of the way is the goal, the end of the way.
5.O cale de a realiza uniunea(transa mistica)-predarea in fata lui Dumnezeu(Ishvara) /A special way to
achieve union - complete self-surrender to God / Une facon spéciale pour atteindre l'union-complete abandon
devotionnel au Seigneur
YS 1.23. 1.23. IÃ:r)eN:D:an:a¾a .

īṡvara-praṇidhānād vā
ã÷varapraõidhànàdvà(Ishvara pranidhanadva)

R: Ori aceasta (asamprajnata-samadhi se poate realiza) prin completa predare devotionala (pranidhana) catre
"Domnul universului" (Ishvara) [insotita obligatoriu de sentimentul omniprezentei lui Dumnezeu]; E:Or
[asamprajnata-samadhi is attained] through devotional self-surrender (pranidhana) to the Lord (Ishvara)];
[surrender to the feeling of the omnipresence of God ];F:Ou bien elle(la contemplation non-connaissante or
asamprajnata-samadhi emane) de l'abandon devotionnel (pranidhana) au Seigneur(Ishvara)[elle s'accompagne
obligatoirement du sentiment de l'omnipresence de Dieu]; S: O (puede ser obtenido asamprajnata samadhi) gracias de
la completa resignación (pranidhana) a Dios. (Ishvara) [la devoción con la conciencia la presencia
uninterrumpida del Señor];
Traducerea divergenta/Divergent Translation:

īṡvara (ishvara) : R:"Domnul universului"; "Stapanul Divin";Dumnezeu) este un Sine(Purusha) omniprezent;o existenta
spirituala eliberata de legea cauzei si a efectului;un Sine eliberat, izolat,aparte special ,alcatuit din substanta subatomica primordiala;
un Sine nepatat (invulnerabil;neafectat, neatins) de kleshas(sursele de colorare-cauzele suferintelor;vedeti YS2.3), de karma(de
actiuni si de consecintele acestor actiuni) ori de karma-vipaka (fructul actiunilor trecute;destin,soarta);neatins de depozitele de
tendinte latente din karmele trecute care incoltesc,se maturizeaza si se coc;neatasat de fructul actiunilor;vedeti si:YS 4.8 ;YS2.14);
E:Lord; God; divine ideal of pure awareness; Isvara is a distinct, incorruptible form of pure awareness, utterly independent of
cause and effect, and lacking any store of latent impressions;praṇidhāna (pranidhana) : R: prefix:pra:in fata; ni:de sus in
jos;radacina:dha: a pune,a depune intr-o atitudine devotionala;devotiune suprema;predare;inchinare deplina;prosternare;supunere
desavarsita fata de vointa divina;;sacrificiu;jerfire de sine; E: by surrender, dedication, application, alignment ;by self-surrender; by
intense devotion to through devotion;a feeling of submission [to his power] ;by feeling the omnipresence of ; by devotion with
total dedication to ; by surrendering oneself to ;par l'abandon complet en; surrendering [S], complete surrender [H], self-
surrender, resignation [T]; dedication, application, alignment,devotion;īṡvara praṇidhānāni (īshvara pranidhanani):
R: supunere lui Dumnezeu; predarea tuturor fructelor actiunilor noastre catre Dumnezeu; predare insotita obligatoriu de
sentimentul omniprezentei lui Dumnezeu; nonactiunea (naishkarmya) realizata pe cale devotionala conduce la centrarea in ceea
ce faci "acum si aici" si la detasarea de trecut si de viitor(cautarea efectelor;teama de esec)];E: complete surrender to God;
making God the motive of action; surrender to the feeling of the omnipresence of God;
vā(va)(वा )= R: MW967.2; MW934.2 (conjunctie, indeclinable) sau;ori, optional,de asemenea; in mod alternativ; si ,in acelasi
timp; oricare,fiecare(din doi);fie, de altfel, pe langa aceasta; I.23 - I.34 - I.35 - I.36 - I.37 - I.38 - I.39 - III.23 - III.34 - IV.34; E:
MW967.2; MW934.2 (conjunction, having no grammatical inflection) or, otherwise; too, also, besides;either, word used to
connect two alternatives; alternatively, optionally;besides ; in an optional way; I.23 - I.34 - I.35 - I.36 - I.37 - I.38 - I.39 - III.23-
III.34 - IV.34; F: ou; S: MW967.2; MW934.2 (conjunción, indeclinable) o bien, o, opcionalmente, también; I.23 - I.34 - I.35 -
I.36 - I.37 - I.38 - I.39 - III.23 - III.34 - IV.34;
[WE] Concentrarea in Dumnezeu reprezinta mai mult decat o devotiune,o adorare sau o prosternare,fiindca ea este
insotita obligatoriu de sentimentul omniprezentei,al prezentei absolute a lui Dumnezeu [CJ] If we think of our lives
as tasks laid on us by the Master of Life, if we look on all duties as parts of that Master's work, entrusted to us, and
forming our life-work; then, if we obey, promptly, loyally, sincerely,we shall enter by degrees into the Master's life
and share the Master's power. Thus we shall be initiated into the spiritual will.
[RO]De obicei Ishvara se traduce prin cuvantul Dumnezeu, dar prin Dumnezeu nu trebuie sa intelegem o persoana, ci o
constiinta spirituala suprema. El nu e nici fizic, nici mental, ci pur spiritual. Daca aspirantul descopera ca e incapabil de
credinta, energie, etc., atunci el trebuie sa foloseasca alte mijloace pentru a atinge telul suprem, cum ar fi devotiunea
intensa pentru Dumnezeu. Unii yogini ating samadhi inca de la nastere, altii trebuie sa faca un efort sincer de o
intensitate cat mai mare, pentru a atinge acest tel. Sunt multi aspiranti care nu pot depune efortul necesar pentru ca nu
poseda facultatile necesare. Si totusi exista speranta si pentru ei. Patanjali recomanda intensa devotiune catre Dumnezeu,
Ishvara, aceasta fiind de asemenea o cale sigura pentru atingerea telului.Cuvantul "va" din aceasta sutra indica faptul ca
metoda indicata este optionala. Cuvantul pranidhana inseamna a incredinta complet, absolut, in totalitate. Este
incredintarea completa a constiintei, mintii, gandurilor si atentiei lui Ishvara, prin consacrare.
Aceasta sutra a fost explicata in diferite feluri de diferiti comentatori. Se spune, de exemplu, ca intelesul ei este ca
samadhi se obtine prin auto-abandonare lui Dumnezeu, sau ca samadhi se obtine fixand mintea asupra lui Dumnezeu.
Unii spun ca, constiinta este aceea care trebuie incredintata lui Dumnezeu. Pentru a intelege sutra corect, trebuie sa avem
insa o idee justa si clara despre Dumnezeu. In diferitele religii, cuvantul acesta este folosit in mod diferit. Unele religii
cred intr-un Dumnezeu personal, altele il privesc ca pe stapanitorul si creatorul Universului. Unii oameni nu cred in
existenta lui Dumnezeu, ci numai in existenta constiintei universale. Trebuie notat aici ca yoga este un produs al filosofiei
Samkhya, care este o doctrina ateista. De asemenea, nici in buddhism nu exista Dumnezeu. Este intr-adevar o minune
ca Patanjali, care si-a luat ideile filosofice din Samkhya, vorbeste de Dumnezeu si devotiunea catre El. Poate el a adus
conceptul, de Dumnezeu in discutie pentru binele umanitatii. Trebuie subliniat ca un profesor de yoga nu trebuie sa
propovaduiasca ateismul, chiar daca el insusi este ateu, deoarece majoritatea oamenilor din toate tarile gasesc mare
consolare in ideea de Dumnezeu. Patanjali a adus ideea de Dumnezeu in Yoga-sutra, cu toate ca si-a dat seama ca nu se
potriveste cu ateismul filosofiei Samkhya, deoarece stia ca principalul scop al sistemului yoga era de a da o cale practica
de viata omenirii, in care fiinta sa poata progresa pe calea spirituala conform cu credintele sale, limitarile si supozitiile
sale. Exista trei conceptii despre Dumnezeu. Prima - filosofii Indiei L-au considerat a nu fi diferit de om, ei spunand ca
atman este Paramatman. A doua - unii cred ca Dumnezeu este in inima omului si ca omul nu trebuie sa-L caute in alta
parte decat in el insusi. A treia - majoritatea oamenilor cred intr-o dualitate om - Dumnezeu. Ei cred ca Dumnezeu este in
ceruri si ca omul trebuie sa se elibereze de legaturile sale cu lumea pentru a-L atinge. Prin urmare, conceptia lui
Patanjali despre Dumnezeu este o idee minunata din punct de vedere practic, cu toate ca din punct de vedere teoretic ea
nu are poate, loc in filosofia Samkhya, pe care se intemeiaza Yoga.
YS 1.24. 1.24. Vl:ðS:km:üev:p:akaS:y:òrp:ram:àÄH p:Ø,\:ev:S:ð\: IÃ:rH.

kleṡa-karma-vipākāṡayair aparāmṛṣṭaḥ puruṣa-viṡeṣa īṡvaraḥ
kle÷akarmavipàkà÷ayairaparàmçùñaþ puruùavi÷eùa ã÷varaþ
klesha karma vipaka ashayair aparamristah purusa vishesa Ishvarah
R: Ishvara(Dumnezeu ,Domnul universului) este un Sine sau un suflet deosebit (purusha vishesha) care este neafectat
de kleshas(cauzele suferintelor), de karma (actiuni), de vipaka (consecintele ori fructul actiunilor trecute) ori de
ashaya(depozitele de tendinte latente din karmele trecute);E:Ishvara(God ,The Lord of Universe) is a particular Self or
soul (purusha vishesha) who is untouched by kleshas (causes of affliction), karma (actions), vipaka (the results or
the fruition of actions) and ashaya (the deposits of latent impressions in the depth of memory produced by these
actions that gives rise to thoughts, desires, and so on; seed of works). F:Isvara(Dieu,Le Seigneur de l'Universe)
est un Soi ou une ame particulier(purusha vishesha) qui n'est pas touché par kleshas( les causes de malheur),
karma (les actions) vipaka (leurs effets) et ashaya (le dépôt dans la mémoire profonde).
S: Ishvara(Dios, El Señor del Universo) es un Ser o un alma particular(purusha vishesha) no contaminada por la
kleshas( manchas, aflicciones), por las karmas( acciones, actos) por vipaka (las maduraciones; resultados) y por los
depósitos latentes (ashaya).
Traducerea divergenta /Divergent Translation :

kleṡa (klesha) : R: cauzele suferintei; sursele de griji; sursele de colorari; necazuri; tensiuni fundamentale ale mintii; E:causes of
affliction; taints;five obstacles; hindrances; cause of suffering, corruption, hindrance, affliction, poison;
karma(कमन ् )= R: MW258.2 (neutru) actiune; actiuni si reactiuni;faptele si efectele lor; actiunile;act;fapta;consecintele sau fructele
actiunilor, ocupatie, activitate; deriva de la: √kṛ (a face; a descrie); 1) actiune ori activitate constienta; 2) actiune a impulsurilor stocate in
depozit(karmashaya), 3) resultatul unei actiuni, efectul sau fructificarea(karmavipaka) care urmeaza o anumita actiune; actiunile fara
vreo motivatie(nondirective;detasate de fruct;efecte)sunt lipsite de samskaras(impresii latente;imprintari); efectele klesha; faptele
nu mai produc seminte care sa incolteasca; YS I.24 - II.12 - IV.30; karman (neutru, nominativ, singular) YS III.23; karma (masculin,
nominativ, singular) YS IV.7; E: action, activities; actions and reactions; effect of afflictions; fruits of works;habitual behaviors; fruits
of action;actions and results or effects of actions; actions without any motivation;without samskaras(latent impressions); S:
MW258.2 (neutro) acción, ocupación, actividad; deriva de √kṛ (hacer, representar); 1) acción o actividad consciente, 2) acción de
depósito (karmashaya), 3) resultado de una acción, es decir, el efecto o fruición (karmavipaka) que la sigue; YS I.24 - II.12 - IV.30;
karman (neutro, nominativo, singular) YS III.23; karma (masculino, nominativo, singular) YS IV.7;
vipāka(vipaka) : R:coacere; incoltire,maturizare;fructificarea actiunilor; E: ripening, fruition;
karmavipāka(karmavipaka) : R: actiunile si consecintele lor; E: actions and their results;
āṡayaiḥ (ashaya) : R: depozit al urmelor; karma trecute; depozitele de tendinte latente din karmele trecute care incoltesc,se
maturizeaza si se coc daca sunt conditii prielnice;E: store, residuum;unconscious tendencies;latent impressions; the seed of works;
the deposits of latent impressions in the depth of memory produced by these actions that gives rise to thoughts, desires, and so
on;aparāmṛṣṭaḥ (aparamristah) : R: neatins; neafectat; E: untouched, unaffected;puruṣa(purusha): R: pura
constiinta; Sinele;sufletul; esenta purei constiinte; E: pure awareness;Self;soul;viṡeṣa (vishesha) : R: diferenta; deosebirea;
distinctia (dintre Purusha-spectator si Prakriti-spectacol); diferentiat(contrariul lui avishesha:nediferentiat);nivel de manifestare al
guna;primul stadiu(vishesha) al samadhi este stadiul mental al lui vitarka[vedeti:YS 2.19];E: distinction;difference; distinct,
particular; exemplary; puruṣa viṡeṣa (purusha vishesha) : R:fel aparte de suflet; E: a special Purusha; a special Self;a
distinct Purusha; īṡvara (ishvara) : R:"Domnul universului"; "Stapanul Divin";Dumnezeu) este un Sine(Purusha)
omniprezent;o existenta spirituala eliberata de legea cauzei si a efectului;un Sine eliberat, izolat,aparte special ,alcatuit din substanta
subatomica primordiala; un Sine nepatat (invulnerabil;neafectat, neatins) de kleshas(sursele de colorare-cauzele suferintelor;vedeti
YS2.3), de karma(de actiuni si de consecintele acestor actiuni) ori de karma-vipaka (fructul actiunilor trecute;destin,soarta);neatins
de depozitele de tendinte latente din karmele trecute care incoltesc,se maturizeaza si se coc;neatasat de fructul actiunilor;vedeti si:YS
4.8 ;YS2.14); E:Lord; God; divine ideal of pure awareness; Isvara is a distinct, incorruptible form of pure awareness, utterly
independent of cause and effect, and lacking any store of latent impressions;R: Ishvara("Domnul universului";"Stapanul Divin";
Dumnezeu) este un Sine omniprezent(o existenta spirituala eliberata de legea cauzei si a efectului), izolat (un Sine eliberat, aparte
special ,alcatuit din substanta subatomica primordiala), nepatat (invulnerabil;neafectat, neatins) de kleshas(cauzele suferintelor;vedeti
YS2.3), de karma(de actiuni si de consecintele acestor actiuni:destin,soarta) ori de karma-vipaka (fructul actiunilor trecute;neatins
de depozitele de tendinte latente din karmele trecute care incoltesc,se maturizeaza si se coc;neatasat de fructul actiunilor;vedeti si:YS
4.8 ;YS2.14);
Nota: Ishvara("Domnul universului";"Stapanul Divin";Dumnezeu) este un Sine omniprezent(o existenta spirituala

eliberata de legea cauzei si a efectului), izolat (un Sine eliberat, aparte special ,alcatuit din substanta subatomica
primordiala), nepatat (invulnerabil;neafectat, neatins) de kleshas(cauzele suferintelor;vedeti YS2.3), de karma(de actiuni
si de consecintele acestor actiuni:destin,soarta) ori de karma-vipaka (fructul actiunilor trecute;neatins de depozitele de
tendinte latente din karmele trecute care incoltesc,se maturizeaza si se coc;neatasat de fructul actiunilor;vedeti si:YS 4.8
;YS2.14); Isvara is a distinct, incorruptible form of pure awareness, utterly independent of cause and effect, and
lacking any store of latent impressions.
Comentarii/Commentary: [CJ] The Soul of the Master, the Lord, is of the same nature as the soul in us; but
we still bear the burden of many evils, we are in bondage through our former works, we are under the dominance of
sorrow.The Soul of the Master is free from sin and servitude and sorrow.
[RO]In aceasta sutra s-a clarificat natura lui Ishvara. Patanjali nu crede intr-un Dumnezeu personal. Ideea sa
despre Dumnezeu este aceea despre o constiinta spirituala care este atat de pura, incat e complet libera de orice
legatura cu karma (suma tuturor consecintelor actiunilor unei fiinte umane comise in aceasta viata sau intr-o
viata anterioara) si cu efectele sale. Intelegerea acestei sutra presupune o intelegere clara a spiritului
fundamental al sadhana-ei (practica spirituala) hinduse. Exista multe varietati de yoga incluse in sadhana
(practica spirituala) hindusa, cum ar fi Raja Yoga, Hatha Yoga, Mantra Yoga, Karma Yoga, Laya Yoga si
Tantra, dar baza fundamentala a sadhana-ei (practica spirituala) hinduse este supunerea fata de Realitatea
Suprema. Acest lucru este valabil atat pentru laici cat si pentru filosofii hindusi. Un individ se poate supune lui
Dumnezeu numai daca este constient de limitarile sale. Cand individul isi cunoaste limitarile el nu va mai fi
purtat de colo colo, si se va supune complet lui Dumnezeu. Atata timp cat individul crede ca are anumite
calitati importante, el nu poate fi un bhakta veritabil. Bhakti incepe atunci cand va cunoasteti cu adevarat,
cand va cunoasteti natura voastra veritabila si sunteti siguri de ea. Omul este slab, dar din ignoranta el crede ca
este puternic si capabil. Ishvara pranidhana nu inseamna numai a te duce la biserica; ea necesita supunere
completa lui Dumnezeu printr-un proces continuu de introspectie pe o durata mare de timp.
Pe langa Ishvara pranidhana, aspirantul trebuie sa practice si propria lui sadhana (practica spirituala).
Supunerea fata de Dumnezeu este una din cele mai rapide cai spre realizare. Ishvara e un purusha(Fiinta
eterna, Suprema) special care ramane neatins de cele cinci necazuri, de cele trei feluri de actiuni, de cele trei
feluri de fructe ale actiunii si de samanta karma-ei. Necazurile sunt cinci: ignoranta, simtul eu-lui, raga
(atractia), dvesha (repulsia) si frica de moarte. Aceste necazuri isi au radacini in mintea fiecaruia, dar
Dumnezeu e eliberat de ele. Actiunile sau karma sunt de trei feluri: bune, rele si combinate. Ele au fructe
bune, rele si combinate, cum ar fi durata vietii, bucuriile si felurile de nasteri. Dumnezeu este liber de toate
aceste aspecte.
Datorita karma -ei noastre trecute noi ne nastem in circumstante favorabile sau nefavorabile. Sanatatea
noastra, bucuriile, nivelul de dezvoltare mentala si durata vietii noastre sunt efecte ale faptelor noastre trecute.
Cu acestea noi continuam sa acumulam noi efecte ale faptelor noastre. Astfel, depozitul efectelor, numit
karmashaya, se mareste si vom avea de suportat efectele sale bune sau rele in urmatoarele nasteri. Dumnezeu
e complet liber de aceste karmashaya.
Conform cu Samkhya, exista multi purushas in Univers si Ishvara este cel mai superior dintre ei, la fel ca un
rege, care cu toate ca este si el o fiinta umana ca si celelalte, are un statut special in virtutea faptului ca este
conducatorul. Analog, Dumnezeu este un tip special de purusha, complet liber de aspectele care influenteaza
ceilalti purushas. Acestia sunt de asemenea liberi de prakriti prin natura lor, dar ei vin in contact cu prakriti
si datorita acestui contact ei trec prin diferite nasteri si renasteri. Ishvara este vesnic liber. Purusha vishesha
este o stare speciala de constiinta care este dincolo de toate cele mentionate aici, si cu toate acestea ea se
manifesta in fiecare om. Prin urmare, e posibil pentru fiecare om, pentru fiecare individ, sa atinga Fiinta
Suprema care este purusha vishesha, dar pentru asta fiinta trebuie sa aibe o idee despre Ishvara dobandita pe
cale practica, deoarece numai conceptul intelectual pe care il avem in mod obisnuit nu e suficient.
YS 1.25. t:*: en:ret:S:y:ö s:v:ü}b:ij:m:Î

tatra niratiṡayaṃ sarvajñatva-bījām
tatra nirati÷ayaü sarvaj¤abãjam(tatra niratishayam sarvajna bijam)

R: In Acela[Ishvara( Dumnezeu ,Domnul universului) izvorul (bija) omnicunoasterii (sarvajnam ) este nelimitat;
E:In Him[Ishvara(God ,The Lord of Universe)] the source (bija) of all-knowing(sarvajnam) is unlimited;
F:En Lui[Isvara(Dieu,Le Seigneur de l'Universe)]se trouve la source (bija) inegalee de toute connaissance
(sarvajnam).S: En El [Ishvara(Dios, El Señor del Universo)] está presente el grado más alto de la 'semilla de la
omnisciencia';
Traducerea divergenta /Divergent Translation :

I.42 - I.48 - III.2 - IV.6;
nir-atiṡayaṃ(niratishayam) :fara limite;nelimitat; fara egal ;incomparabila;nedepasita;complet; E: without
limits;incomparable, unsurpassed; perfect; unequalled; complete;
sarva(सव )= R: MW1184.3 (adjectiv, masculin) fiecare;tot; oricare; totul (exprimat distributiv); tot exprimat prin
fiecare(distributiv);in intregime, complet; I.25 - I.51 - II.31 - II.37 - III.11 - III.17 - III.49 - III.54 - IV.23 - IV.31; sarvam
(neutru, nominativ, singular) II.15 - III.33; E: each;all; every; everybody, everyone; all(expressed in distributive manner);S:
MW1184.3 (adjetivo, masculino) todo, cada uno, entero, completo; I.25 - I.51 - II.31 - II.37 - III.11 - III.17 - III.50 - III.55 -
IV.23 - IV.31; sarvam (neutro, nominativo, singular) II.15 - III.34;
jña:cunoastere; E: knowing;sarvajña (sarvajna) : omnicunoasterii;cunoastere totala; omniscienta;intregii cunoasteri;
E:omniscience; all-knowing;tvāt(tvat) : R: datorita; E: therefore, from these;bījā(bija) : germen,izvor ;principiu, samanta;
E:seed, source;germ;
Nota:In Acela[Ishvara("Domnul universului"] se afla bija(germenul,izvorul)fara egal al

sarvajnam[omnicunoasterii(care are drept consecinta:omnipotenta si omniprezenta)];
Its independence makes this awareness an incomparable source of omniscience.
[SK] Instruction on dharma compared to medical prescriptions

Extract 3: Sutra I.25 (p114)
The wise have taught the performance of duties of caste, stage of life and so on, with their respective agents,
experiencers, action, discipline and the related results. These are to be performed by those seeking the results,
or by those who are fearful of committing sins. So it is like applying medical remedies. The teachings are
like medical prescriptions in that it is for the sake of others that they are taught, in that they are relied on by
informed people, and that in that they deal with things which the ordinary man would not come to know
without being taught.
Concluding Note
There are a few one line allusions to medicine such as that excess of space can be a symptom (II.19. p234).
S'ankara gives the four-fold classification briefly in his introduction to the Mandukya Upanishad. We may also
mention that though the medical similes nearly always imply a favourable outcome in S'ankara's Gita commentary
(II.40) he says that even a little practice of Yoga is never wasted, unlike agriculture where the efforts may produce no
result, or medicine where the treatment may produce a result opposite to the intended one.
[CJ] The Soul of the Master is in essence one with the Oversoul, and therefore partaker of the Oversoul's all-wisdom
and all-power. All spiritual attainment rests on this, and is possible because the soul and the Oversoul are One.
YS 1.26. s: O\: p:Üv:ðü\:am:ep: g:Ø,H kal:ðn:an:v:cCðdat:Î.

sa pūrveṣām api guruḥ kālenānavacchedāt
sa eùa pårveùàmapi guruþ kàlenànavacchedàt (purvesamapi guruh kalenanavachhedat)
R: El(Ishvara , Domnul universului) este si maestrul spiritual al celor dintai(maestrii spirituali,civilizatii galactice) fiind
nelimitat de timp (anavacchedat);E:He(Isvara; God ,The Lord of Universe) is also the spiritual master of even
ancient (masters,teachers), being not limited by time(anavachhedat);F:Il(Ishvara) est aussi le maitre spirituel des
ancien (professeurs) eux-memes,car Il est non limité par le temps(anavachhedat); S: Ello (Ishvara;Lo Absoluto)
es también el maestro incluso de los Primeros (maestros), pues no esta limitado en el tiempo;

sa R: E:this, that; sa eṣa (sa esha) R: el;acela[Ishvara ("Domnul universului")]; E: he;
pūrva(purva) (पूव ):=R:MW643.1 (masculin) anterior, precedent, vechi,antic; primele dintr-o succesiune; a veni inainte de;a
fi precedat de; fata de precedentele;in relatie cu primele; pūrvah (masculin, nominativ, singular) I.18 - III.18; pūrveshām
(masculin, genitiv, plural); al celor anteriori; I.26; in legatura cu precedentele; [in comparatie cu] precedentele (purva) cinci
ramuri(anga) ale Yoga prezentate anterior (yama,niyama, asana,pranayama si pratyahara) sunt externe sau indirecte (bahir-
anga); pūrvebhyah (masculin, ablativ, plural) III.7; E: preceding;earlier; anterior, previous, beforehand, forehand [in regard to]
the previous [five limbs of Yoga]; S: MW643.1 (masculino) anterior, precedente, primero, previo, primero de una sucesión;
pūrvah (masculino, nominativo, singular) I.18 - III.18; pūrveshām (masculino, genitivo, plural); I.26; pūrvebhyah (masculino,
ablativo, plural) III.7;
api(अ प ) = R: MW53.1 (conjunctie, indeclinabila) chiar; chiar si ; de asemenea;la fel; si ; incluzand, desi, dar, insa, chiar
daca,chiar cand; la randul sau; 1) (adesea se utilizeaza pt. a sublinia sau acentua ceva , in expresii de genul :la fel cu .cuprins in,
guruḥ(guruh) : R: maestru, invatator; E: teacher, mentor;
kālena(kalena) : R: prin timp; E: by time, temporally; ān-avacchedāt (anavachhedat) : R: non limitat; nelimitat de
timp;neconditionat; dincolo de timp,etern,permanent,se afla dincolo de spatiu si de lumea fenomenala; se afla dincolo de cauza si
efect; E: unbounded, continuous;
[CJ] From the beginning, the Oversoul has been the Teacher of all souls,which, by their entrance into the Oversoul,
by realizing their oneness with the Oversoul, have inherited the kingdom of the Light. For the Oversoul is before
Time, and Time, father of all else, is one of His children.
YS 1.27. t:sy: v:ac:kH )N:v:H

tasya vācakaḥ praṇavaḥ
tasya vachakah pranavah

[DM] R: Cuvantul care-L simbolizeaza[pe Ishvara("Domnul universului")]este Pranava,silaba sacra
[OM(pronuntata AUM)];E: The word expressing Him [Ishvara;God] is Pranava the"sacred syllable" [OM
(pronounced AUM)]. F: Le mot qui le désigne [Ishvara;Dieu] est Pranava ou la syllabe sacre[
OM(prononcé:AUM)];S: La palabra que lo expresa [Ishvara, lo absoluto,Dios] es el 'Pranava' (es decir,la
fórmula mística 'Om');

tasya(त य )=R: (masculin, genitiv, singular) a acesteia;a sa[samyama (coerenta;acordarea rezonanta cu Constiinta Cosmica)]
pt. aceasta, de la aceasta, in aceasta al sau; (prenume relativ, sya, "acesta;acela", forma intarita pt. tad); (neutru, genitiv, singular)
deriva de la tad (1, ce, care, cui; 2, aceasta, acela, aceluia; 3, al lui,al lor); I.27 - I.51 - II.24 - II.27 - III.6 - III.10 - III.20; E:of
this, that; S: tasya: (masculino, genitivo, singular) por ello, de esto, en esto, en eso, su; (pronombre relativo, sya, "esa, esta",
reforzado en su significado por tad); (neutro, genitivo, singular) deriva de tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de él, de
ellos); I.27 - I.51 - II.24 - II.27 - III.6 - III.10 - III.20;
vācakaḥ (vachakah): R: de la vach:cuvant,nume;numeste; desemneaza; simbolizeaza; indica;exprima; E: the word
expressing; designator; represent; express;signifying, connoting;
praṇavaḥ (pranavah) : R: de la radacina nav:a canta laude;;silaba sacra OM pronuntata AUM;simbolul lui Dumnezeu;sunetul
mistic; in India ,inaintea fiecarei recitari a unui text sacru,se canta OM; E: sacred syllable ;the syllable OM, pronounced Aum ;
sound symbol; mystic sound OM [Note: OM is God's name as well as form];the manifesting word of God;
[CJ] OM: the symbol of the Three in One, the three worlds in the Soul; the three times, past, present, future, in
Eternity; the three Divine Powers,Creation, Preservation, Transformation, in the one Being; the three essences,
immortality, omniscience, joy, in the one Spirit. This is the Word, the Symbol, of the Master and Lord, the perfected
Spiritual Man.
cum poate fi dezvoltata activata trezita puterea potentiala a mantrei pranava OM
YS 1.28. t:jj:p:st:dT:üB:av:n:m:Î .
taj-japas tad-artha-bhāvanam
tajjapastadarthabhàvanam(Tajjapastadarthabhavanam)

R: Prin recitarea sa repetata(japa)[a silabei sacre OM sau AUM] insotita de evocarea semnificatiei
sale(artha) si de absorbtia in ascultarea raspunsului(bhavana)[este indusa asamprajnata-samadhi]; E: Its
constant repetition(japa)[of that sacred syllable OM or AUM ] acompanied by reflection upon its
meaning(artha) and absobtion in the listening of the answer (bhavana) [leads to asamprajnata-
samadhi]; F: Sa récitation répétée(japa) [de la syllable sacrée OM ou AUM] associe avec l’ évocation sa
signification(artha) et l’absorbtion dans l’écoute de la réponse (bhavanam) [mène à la réalisation de
asamprajnata-samadhi]; S: Su recitación repetida y continua(japa) de esto[la palabra sagrada: OM o
AUM] junto con la reflexión sobre su significado(artha) [que denota a Dios] y acompañada para la
absorción sobre la respuesta (bhavanam) [japa artha es un cuestión ; bhavana es un estado de
absorción mental sobre la respuesta interna que pueden provocar la activación del oído sutile (śruta;
shruta) y asamprajnata-samadhi]
Nota: Degeaba repetam mecanic o intrebare sau o mantra(japa) daca nu avem in minte semnificatia
acesteia(artha) si daca nu asteptam si nu facem loc raspunsului; a asculta raspunsul, inseamna a ne acorda si
a intra in spatiul creat, in vidul de dupa intrebare(vedeti tehnica Koan, din buddhismul Zen , si calea
repetarii intrebarii “Cine sunt eu?”, indicata de Ramana Maharishi.
Aceasta[realizarea asamprajnata-samadhi prin predare catre Ishvara(YS 1.23) si identificarea cu Ishvara
("Domnul universului")] este indusa prin:1. recitarea repetata(japa)[a silabei sacre (pranava): OM(AUM);
repetarea silabei sacre care cheama puterea Divina e similara inducerii unui impuls, care ne sincronizeaza cu
Constiinta Cosmica]; 2.artha[pastrand constient semnificatia divina a acestei silabe sacre sau intelesul
acestui sunet primordial(pranava shabda)]; 3.bhavanam( absorbtie in ascultarea raspunsului sau a ecourilor
subtile ale mantrei OM, care permit sa ne identificam cu Ishvara- "Domnul universului" simbolizat de
mantra; ascultati mantra dupa fiecare pronuntare, care trece de la vibratii grosiere la cele subtile; urmarire in
stare de martor impartial(vairagya) a fluxului vibratiilor tot mai subtile, in care se metamorfozeaza mantra;
patrundeti in spatiul dintre nori, in pauza in care se manifesta tacerea, stingerea, suspendarea vrittis);
“Japa artha (repetarea unei intrebari sau mantra cu semnificatie) si bhavanam(absorbtia in ascultarea
raspunsului) este calea.” Ascultarea intonatiilor interioare ale mantrei OM de dupa fiecare japa si absorbtia in
meditatie in acel loc ne centreaza atentia constienta in nivelul eteric al fiintei noastre. Chiar mai mult, nu numai
ca permite intoarcerea constientei la izvorul sau, dar si reuneste, aliniaza si centreaza toate celelalte
componente ale fiintei noastre in constiinta spirituala.
“Japa(repeated question or a mantra with meaning) and bhavanam(listening to the answer) is the way.”
Therefore, listening to our inner intonations of Om after each japa and meditation right away centers our
awareness in the etheric level of our being. Even more, it not only serves to return our awareness to its source,
it gathers up and centers every other aspect of our being in spiritual consciousness.
Traducerea divergenta Divergent Translation :

tad : R:acesta;acela;aceea; E: that;
japaḥ(japa) : R: repetare a cuvantului; E:repetition, intonation tad: E:its, that;
artha(अथ ) = R: MW90.2 (masculin sau neutru) scop;cauza; tinta, motiv; tel; semnificatie,obiect; realitatea;obiectul sau
procesul desemnat ori etichetat; notiune; abordare (a unui subiect); intentie, fapt, caz; simtire;instinct; ratiune a existentei ;
obiectul meditatiei (dhyana); termenul artha se poate referi la prosperitate materiala si desemneaza in hinduism unul din cele
patru teluri ale vietii,cunoscute sub numele de purusharthas (vedeti: YS4.34);cautarea prosperitatii materiale (artha) se
considera a fi un obiectiv nobil doar daca urmeaza regulile de moralitate vedica;conceptul artha include obtinerea faimei,
acumularea de bogatii si atingerea unui inalt statut social; din cele patru teluri ale vietii artha este al doilea pe scara
Purusharthas,mai presus de Kama (cautarea placerii fizice), dar mai prejos de Dharma (cautarea actiunii corecte in
conformitate cu legile si datoriile) si de Moksha (cautarea eliberarii); deriva de la: √arth (a emite;a gandi ori a intentiona sa
faci ceva); 1) semnificatie, simtire; "prezenta" mentala a acelui lucru la care se refera cuvintele, sau a obiectului dorit in plan
afectiv (sentimental), mental(gand, reprezentare sau conceptualizare) de catre subiect; 2) ca sa; pt. ca;pe motiv ca;scopul sau
intentia unui obiect;ratiunea de a fi; obiectiv; finalitate;destinatie; prefix :meta (din lb. Greaca: μετά = "dupa", "dincolo de ",
"cu"), I.28 - I.42 - I.43 - II.21 - III.3 - III.17 - IV.34; artham (masculin, acuzativ, singular) I.32 - II.18 - II.22 - IV.23; arthatvat
(masculin, ablativ, singular) I.49; arthah (masculin, nominativ, singular) II.2; arthatā (femenin) III.11; arthanam (neutru,
nominativ, singular) IV.32; E: object,goal;approach, purpose, cause, motive, notion meaning; place;point;
exact nature of;regarding the meaning of something; the thing being meditated upon;it may refer to the idea of material
prosperity. In Hinduism, artha is one of the four goals of life ( of material prosperity), known as purusharthas(see :YS 4.34);
Meta(from Greek: μετά = "after", "beyond", "with"); F: but;raison d'être;S: MW90.2 (masculino o neutro) intención, propósito,
significado, sentido; ración de existencia ; propósito; causa, motivo, significado y noción.Hace referencia principalmente a la idea
de la prosperidad material. En Hinduismo, artha es uno de los cuatro objetivos de la vida, conocidos como Purusharthas (ver:
YS4.34); Se considera un objetivo noble al seguir la moralidad védica. El concepto incluye conseguir fama, recopilar riqueza y
tener un elevado status social. Es el segundo peldaño en la escalera de los Purusharthas, por encima de Kama (placer físico) y
por debajo del Dharma (actuar correctamente) y Moksha (salvación); deriva de √arth (pensar o intentar hacer algo); 1) el
significado, el sentido, la "presencia" mental de aquello a que la palabra se refiere, es decir, objeto de los sentidos estimado,
juzgado, repensado y conceptualizado por el sujeto; 2) a fin de, en orden a; razón de ser, propósito o intención del objeto; fin,
meta, objetivo; I.28 - I.42 - I.43 - II.21 - III.3 - III.17 - IV.34; artham (masculino, acusativo, singular) I.32 - II.18 - II.22 - IV.23;
arthatvat (masculino, ablativo, singular) I.49; arthah (masculino, nominativo, singular) II.2; arthatā (femenino) III.11;
arthanam (neutro, nominativo, singular) IV.32;
bhāvanam(bhavanam): examinand mental; E: realizing, becoming;
[CJ] This has many meanings, in ascending degrees. There is, first, the potency of the word itself, as of all words. Then there is the manifold
significance of the symbol, as suggested above. Lastly, there is the spiritual realization of the high essences thus symbolized. Thus we rise step
by step to the Eternal.
[RO] Natura lui Ishvara si a lui Ishvara pranidhana a fost clarificata in aceste patru sutras. Ishvara este cea mai inalta manifestare a constiintei in
om. In el exista samanta oricarei cunoasteri. Culmea ultima a constiintei divinitatii in noi este samadhi. Am vazut deja ca purusha este manifestarea
constiintei in cursul evolutiei, si ca exista un numar infinit de stadii ale acestui proces deoarece exista un numar infinit de purushas in Univers.
Atunci cand trecem prin diferite experiente ale vietii, constiinta mentala a lumii exterioare e descrisa in Vedanta sub numele de vaishwanar
purusha. Constiinta din starea de vis e numita tejomaya purusha. In somn ea e numita prajna purusha. Dumnezeu e supremul purusha care
guverneaza peste toti purushas. Purusha nu trebuie sa insemne spirit in sensul obisnuit al cuvantului, ci trebuie sa insemne o manifestare particulara
a constiintei. Supremul purusha este Ishvara. El nu este in planul manifestat ci in plan nemanifestat (avyakta). Acesta e numit Parabrahman, fiinta
transcendentala. In el samanta e samanta cunoasterii nelimitate. El e numit sarvajna (omniscienta), deoarece nu exista nimic in Univers care sa fie in
afara sa. Stadiul cel mai inalt de evolutie include cunoasterea nelimitata. Aceasta este cunoasterea a tot ceea ce exista, dar aceasta cunoastere nu e
primita din afara. Ishvara manifesta aceasta cunoastere, si un aspirant care a atins cea mai inalta stare de constiinta este in legatura cu toata
cunoasterea, cu toate ca nu e neaparat necesar ca aceasta sa fie adusa la nivelul cunoasterii simturilor. In viata de toate zilele fiecare manifesta numai
o urma a acestei cunoasteri.
Ishvara este guru-l (invatator spiritual) chiar si celor mai vechi gurus-i, deoarece el nu e conditionat de timp. El este maestrul maestrilor. Chiar si
marii intelepti si vazatori, profeti si invatatori sunt posteriori lui Ishvara. Starea de constiinta care se presupune a fi cea mai inalta si care este totusi in
noi, dar care nu moare niciodata, odata cu moartea corpului fizic, e in afara timpului.
Diferenta dintre om si Ishvara este ca omul este starea manifestata a constiintei, in timp ce Ishvara este starea cea mai inalta sau manifestata a
constiintei. Starea manifestata continua sa se manifeste de-a lungul a diferite nasteri, in diferite incarnari, prin intermediul a diferite corpuri - om,
animal etc. In cele din urma ea capata un corp mai subtil si mai fin atunci cand atinge cel mai inalt punct al evolutiei. Astfel, Ishvara, fiind nelegat de
nastere si moarte, fiind in afara timpului si fara inceput, este guru-l (invatator spiritual) chiar si al acestor profeti si maestri.
Ishvara este punctul culminant al supremei constiinte. El nu poate fi atins numai prin intermediul gandirii. Nu-l putem atinge nici prin vorbarie sau
discursuri, nici prin intelect, nici prin invataturile despre el date de oameni realizati sau din scripturi. Gandirea si experienta sunt doua lucruri diferite.
Intreaga structura a filosofiei indiene e impartita in tattva chintana si tattva darshan. Tattva chintana inseamna contemplare si reflectie a
constiintei supreme, in timp ce tattva darshan inseamna perceptie a constiintei supreme. Tattva chintana da nastere la cele sase sisteme ale
filosofiei indiene. Este o abordare rationala a constiintei supreme, dar ea ramane incompleta. Prin urmare tattva darshan trebuie dezvoltata prin
yoga, bhakti, practici mistice si oculte etc. Chintana este cunoastere, in timp ce darshan este experimentare. Patanjali a sugerat o schema de a
ajunge de la starea de cunoastere la starea de perceptie sau experienta. El spune ca AUM este cuvantul care il denota pe Ishvara; Ishvara e descris de
AUM. Am vazut ca suprema constiinta, sau Ishvara, e fara forma, dar trebuie sa existe un vehicul care s-o exprime. Acest vehicul e descris de
yantra, mantra si tantra. Acestea trei sunt expresii ale constiintei fara forma, la fel cum in matematica se folosesc diferite formule pentru a exprima
diferite procese; de exemplu formula E:mc˛. Aceasta ecuatie a fost data de Einstein. Ea este expresia materiei in energie, pe care n-o putem vedea, dar
care se exprima in procesele naturii. Acesta este intelesul lui vachaka. La fel cum in stiinta se folosesc formule, noi avem mantras, yantras folosite
in Tantra Shastra. Asa cum omul de stiinta exprima principiul energiei pe care il vede sau il experimenteaza prin intermediul intuitiei, la fel
Patanjali a dat o exprimare, o desemnare a constiintei supreme a lui Ishvara. Aceasta exprimare poate fi sub forma de mantra, yantra sau tantra.
Mantra inseamna o desemnare sub forma unui sunet. Suprema constiinta e desemnata printr-o formula-sunet. In tantra simbolismul este sub forma
figurilor umane sau animale, cum ar fi figurile in forma umana sau in forma animala. Yantra este un simbol psihic. AUM e atat mantra cat si
yantra. El nu e tantra, deoarece tantra trebuie sa aibe un simbol uman. Oamenii din diferite tari au formulat intotdeauna anumite simboluri pentru a
desemna fortele subtile, cum ar fi gandul, furia, pasiunea, viziunea sau cunoasterea suprema. AUM e o mantra si fiecare mantra are doua forme - un
sunet si o forma. AUM are o forma vizibila cu ochii, si in acelasi timp are un sunet. Astfel, AUM ca mantra este subiect al perceptiei vizuale si
auditive. Yantra are de asemenea diagrame si sunete, dar tantra nu are sunete. Ea poate fi numai vazuta, nu auzita. In yantra se adauga o bija
mantra, formandu-se astfel o combinatie de sunet si forma. Nu putem avea perceptia lui Ishvara cu ajutorul ochilor sau urechilor, dar il putem
percepe cu ajutorul unei mantra. AUM este mantra care il desemneaza pe Ishvara.
Patanjali recomanda ca mantra AUM sa fie repetata si intelesul ei sa fie contemplat. Aceasta este probabil o deviere completa de la filosofia
Samkhya, deoarece sistemul Samkhya nu crede in nici o fiinta suprema. Ea considera ca cea mai inalta cunoastere se poate obtine numai prin
intelegerea corecta a celor douazeci si cinci de tattvas-uri fundamentale. Probabil Patanjali a realizat faptul ca acest lucru era posibil numai in cazul
unei minoritati foarte evoluate, astfel ca el a elaborat aceasta sadhana (practica spirituala) cu mantra-japa lui AUM. Aceasta este o abordare cu totul
noua, si anume o abordare din punct de vedere bhakti. In loc sa va ceara sa meditati asupra unei fiinte fara forma, el a introdus un suport in forma lui
AUM.Prin repetare constanta a cuvantului AUM si prin dhyana (meditatie) asupra intelesului sau, meditatia devine completa. Numai japa (repetarea
unei mantra-e) nu e suficienta. Japa si meditatia trebuie sa mearga mana in mana. Patanjali recomanda ca in timp ce aspirantul executa japa lui
AUM, el trebuie sa devina constient de aceasta japa si sa-si puna mintea la contributie pentru a intelege. Pentru aceasta trebuie sa intelegem
semnificatia lui AUM. O gasim clar expusa in Mandukya Upanishad. Ea e expusa in termenii supremei constiinte a fiintei cosmice. Cuvantul AUM
e alcatuit din trei litere si anume A, U si M. A este in relatie cu lumea simturilor, cu corpul, cu placerile obiective si cu vishva purusha ("lumea"
MACROCOSMOSUL lui PURUSHA(Sinele Suprem DIVIN). Silaba U e legata de subconstient, de placerile subiective sau de starea de taijas a lui
purusha. Silaba M e in legatura cu inconstientul, cu uitarea, cu lipsa de placeri sau starea prajna a lui purusha. Acestea sunt numai o privire fugara
luata din Mandukya Upanishad. Ea explica faptul silabele A, U si M sunt legate de starea de constiinta. In acest fel, aspirantul transcende cele trei
stari ale constiintei manifestate, atingand in cele din urma cea de-a patra stare, numita starea turya, care este nemanifestatul, neauzitul si
neexprimatul.
YS 1.29. t:t:H )ty:Vc:ðt:n:aeD:g:m:að|py:nt:ray:aB:av:Á:

tataḥ pratyak-cetanādhigamo ‘pyantarāyābhāvaṡ ca
tataþ pratyakvetanàdhigamo 'pyantaràyàbhàva÷ca
tatah pratyakchetanadhigamopyantarayabhavascha

R: Din aceasta[practica prezentata in sutra YS 1.28(japa, artha si bhavana)] apar: 1. reintoarcerea in interior a
constiintei periferice(pratyak chetana); 2. implinirea menirii de a fi a omului (adhigama): trezirea Constiintei Cosmice
-atunci cand Universul devine constient de el insusi, se petrece inchiderea ciclului; apare perceptia nemijlocita a Sinelui;
(cunoasterea directa) si 3. disparitia obstacolelor(antaraya abhava) (descrise in :YS 1.30-31);
E: From this[YS 1.28 japa artha bhavana] comes :1.the turning inward of consciousness (pratyak
chetana); 2. the awakening of a higher consciousness(adhigama) and the realization of the Self (the soul);
and also 3. the disappearance of the obstacles to meditation (antaraya abhava). [mentioned in the next sutras
:YS 1.30-31]. F: De cela[de cette pratique présentée dans le soutra YS 1.28(japa, artha et bhavana)] vient: 1.
le retour ou un changement l'intérieur de la conscience(pratyak chetana); 2. la réalisation du Soi (adhigama)
et 3. la disparition des obstacles(antaraya abhava). S: A partir de esta[práctica de la presencia de Dios para
la repetición del OM(pranava japa YS 1.28)] se logra la interiorización de la conciencia(pratyak chetana),
la realización del si-mismo y la desaparición (abhava) de los antarāyas ( barreras o impedimentos para el
progreso;ver: YS 1.30-31).
Traducerea divergenta/Divergent Translation :
tataḥ (tatah) : R: din aceasta (practica de meditatie cu AUM)E: from it(this practice); therefore, from these; pratyak : R:
intors,spre interior;in directie centripeta[opusa directiei centrifuge(paranga- chetana)]; E:in-turned; inward;in the opposite direction of
out-turned(paranga- chetana) ; cetanā(chetana) : R: constiinta; E: consciousness;adhigamaḥ(adhigama) : R: atingere;
E:attainment;
antarāya(antaraya) : R: obstacol;E: hindrances;obstacles; abhāvaḥ(abhava) : R: absenta;disparitie;
E:absence;disappearance;
ca(cha)(च ) = R: MW380.1 (conjunctie) 1) si;ori; de asemenea; pe langa; la fel; inclusiv; 2) realmente, desigur; fara indoiala,clar;
3) nimic mai mult decat; 4) dar, insa;;YS I.29 - I.44 - I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 -
III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21; E: MW380.1 (conjunction); 1) and; or; too, also, either; besides; included,
inclusive, enclosed; 2) really, actually, indeed ;certainly, doubtlessly, definitely; surely, assuredly; 3) nothing more than; 4) but,
yet; S: MW380.1 (conjunción) 1) y, también, incluso; 2) realmente, ciertamente; 3) nada mas que; 4) pero; YS I.29 - I.44
- I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 - III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21;
Comentarii/Commentary: [CJ] Here again faith must be supplemented by works, the life must be led as well
as studied, before the full meaning can be understood. The awakening of spiritual consciousness can only be
understood in measure as it is entered. It can only be entered where the conditions are present: purity of heart, and
strong aspiration, and the resolute conquest of each sin. This, however, may easily be understood: that the recognition
of the three worlds as resting in the Soul leads us to realize ourselves and all life as of the Soul; that, as we dwell, not
in past, present or future, but in the Eternal, we become more at one with the Eternal; that, as we view all
organization, preservation, mutation as the work of the Divine One, we shall come more into harmony with the One,
and thus remove the barrier' in our path toward the Light.
In the second part of the first book, the problem of the emergence of the spiritual man is further dealt with. We are
led to the consideration of the barriers to his emergence, of the overcoming of the barriers,and of certain steps and
stages in the ascent from the ordinary consciousness of practical life, to the finer, deeper, radiant consciousness of the
spiritual man.
[RO] Doua lucruri se intampla ca rezultat al practicii japa cu AUM: 1. constiinta se introverteste si, 2.
obstacolele dispar. Cand un aspirant incearca sa mearga pe calea yoga, el intampina multe obstacole care-i
blocheaza calea. Patanjali va da o lista a acestor obstacole in urmatoarea sutra. Avem astfel o sadhana
(practica spirituala) complet descrisa pentru omul obisnuit in sutras-urile 23-29. Aceasta sadhana (practica
spirituala) numita Ishvara pranidhana, e destinata acelora care nu sunt nici videhas (yogini dezincarnati) nici
prakritilayas (yogini fuzionati doar in prakriti), si pentru cei care n-au shraddha (credinta), veerya si
celelalte calitati. Ea e destinata celor care au o minte instabila, oscilanta, care au atasament pentru lucrurile
inferioare ale vietii. Patanjali a fost foarte amabil cu acestia descriind sadhana (practica spirituala)
preliminara in sutras-urile 23-29. Practicand aceasta, omul obisnuit va obtine in cele din urma inteligenta
superioara si agerime a mintii, astfel incat el va putea urma sadhanas-urile superioare si mai profunde, putand
astfel atinge telul suprem.
YS 1.30 .vy:aeD:sty:an:s:öS:y:)m:adal:sy:aev:ret:Bra¡nt:dS:ün:al:bD:- B:Üem:ktv:an:v:¡sT:t:tv:aen:

ec:¶:ev:x:ðp:ast:ð|nt:ray:aH
vyādhi-styāna-sanṡaya-pramādālasyāvirati-bhrānti-darṡanālabdha-bhūmikatvānavasthitatvāni citta-
vikṣepās te ‘ntarāyāḥ
vyàdhi styàna saü÷aya pramàdàlasyàvirati bhràntidar÷anàlabdhabhåmikatvànavasthitatvàni
cittavikùepàste'ntarayaþ
vyadhistyanasamsayapramadalasyaviratibhrantidarsanalabdabhumikatv
anavasthitatvani chittaviksepasteantarayah
R: Obstacolele (antarayah) care instabilizeaza si disperseaza mintea (chittavikshepa) sunt:1.vyadhi (boală;dizabilitati

sau dezordini psihosomatice); 2.styana(indolenta;inertia sau stagnarea mentala,incompetenta, lenea,oboseala
cronica,depresiunea); 3.samshaya(indoiala,indecizia,intrebari gresite); 4.pramada(lipsa de atentie sau de prevedere-
lipsa reamintire;lipsa constientei,nepasare,inconstienta;trairea ca prizonier al automatismelor, somnambulism);
5.alasya(lipsa de entuziasm,lipsa de energie;letargia; apatie; lipsa de motivatii); 6.avirati (necumpatare;lipsa
abstinentei;desfrau senzualitate;dependenta de placeri sau de satisfactii exterioare); 7.bhranti-darshana(conceptii
eronate; viziune eronata asupra realitatii, false perceptii;iluzii;auto-amagirea;erori de judecata); 8.alabdha-
bhumikatva (esec in a ajunge pe teren ferm;lipsa de fermitate sau constanta in practica;lipsa perseverenta;inabilitate
de a realiza absorbtia concentrativa; incapacitate de a realiza o stare superioară;) si 9.anava-sthitatvani (esuare in
mentinerea starii de absobtie concentrativa; inabilitate de ramane la nivelul atins de absorbtia concentrativa:regresie
de tip Sisif; instabilitate;recadere); E:The inner obstacles that disperse the mind are: 1.vyadhi
[sickness,disease;illness;psychosomatic disorders or disabilities], 2.styana [mental inertia, lack of enthusiasm
dullness,mental stagnation,incompetence], 3.samshaya [doubt, indecision, wrong questioning], 4.pramada [lack of
attention;carelessness,haste,heedlessness,], 5.alasya [lack of energy,indolence, fatigue, laziness, apathy], 6.avirati
[sensuality,lack of dispassion,addiction to sense-objects;intemperance],7.bhranti-darshana [erroneous conception;
erroneous perception, distorted perception;errors in judgement of oneself], 8.alabdha-bhumikatva [failure to reach
firm ground;lack of perseverance; inability to achieve concentration, lack of concentration; failure to find a footing,
failure to attain concentration] and 9.anava-sthitatvani [inability to stay at a level once reached,failure to hold the
meditative attitude when achieved, instability in any state;failure to maintain concentration] ;
F: Antarayah (les empêchements ou les obstacles) qui distractent et dispersent la pensee sont: 1.vyadhi (la
maladie), 2.styana (l'incompétence, langueur), 3.samshaya (le doute,indecision), 4.pramada (la désillusion,
négligence), 5.alasya (la paresse), 6.avirati (la non-abstinence,dissipation), 7.bhranti-darshana (la conception
erronée, fausse vision), 8.alabdha-bhumikatva (la non-atteinte de quelque etat yogi, ne pas atteindre les stades du
yoga) ou 9.anava-sthitatvani (l'instabilité pour demeurer dans un etat yogi);
;S: Los obstáculos representan los factores de distracción de la mente y son: 1.vyadhi( enfermedad), 2.styana
[apatía, la estupidez] 3.samshaya [duda, indecisión], 4.pramada [negligencia, la postergación,falta de entusiasmo],
5.alasya [ la pereza,indolencia], 6.avirati [intemperancia, el deseo, inquietud mental], 7.bhranti-darshana
[concepción errónea, la percepción errónea,confusión], 8.alabdha-bhumikatva [ineptitud para alcanzar la etapa
(enstática), incapacidad para alcanzar un cierto nivel de evolución,la incapacidad de mejorar] y 9.anava-sthitatvani
[inestabilidad, incapacidad para mantenerlo].
Nota: Obstacolele (antarayah) care instabilizeaza si disperseaza mintea (chittavikshepa) sunt:1.vyadhi (boală;dizabilitati sau
dezordini psihosomatice); 2.styana(indolenta;inertia sau stagnarea mentala,incompetenta, lenea,oboseala cronica,depresiunea),
3.samshaya(indoiala,indecizia,intrebari gresite), 4.pramada(lipsa de atentie sau de prevedere;lipsa constientei,nepasare,
inconstienta;trairea ca prizonier al automatismelor, somnambulism), 5.alasya(lipsa de entuziasm,lipsa de energie;letargia;
apatie;lipsa de motivatii),6.avirati (necumpatare;lipsa abstinentei;desfrau senzualitate;dependenta de placeri sau de satisfactii
exterioare), 7.bhranti-darshana(conceptii eronate; viziune eronata asupra realitatii, false perceptii;iluzii;auto-amagirea;erori de
judecata), 8.alabdha-bhumikatva (esec in a ajunge pe teren ferm;lipsa de fermitate sau constanta in practica;lipsa perseverenta;
inabilitate de a realiza absorbtia concentrativa;;incapacitate de a realiza o stare superioară;) si 9.anava-sthitatvani (esuare in
mentinerea starii de absobtie concentrativa; inabilitate de ramane la nivelul atins de absorbtia concentrativa:regresie de tip Sisif;
instabilitate;recadere); E:The inner obstacles (distractions) that disperse by stirring up the mind and act as barriers to stillness
are: 1.vyadhi [sickness,disease;illness;psychosomatic disorders or disabilities], 2.styana [mental inertia, dullness, mental
stagnation, apathy, incompetence], 3.samshaya [doubt, indecision, wrong questioning], 4.pramada [carelessness, haste,
heedlessness, lack of attention and enthusiasm], 5.alasya [lack of energy, indolence, fatigue, laziness, apathy], 6.avirati
[sensuality, hedonism, lack of dispassion,addiction to sense-objects; intemperance],7.bhranti-darshana [erroneous conception;
erroneous perception, distorted perception; delusion; errors in judgement of oneself], 8.alabdha-bhumikatva [failure to reach
firm ground;lack of perseverance; lack of progress; inability to achieve concentration, lack of concentration; failure to find a
footing, failure to attain concentration] and 9.anava-sthitatvani [inconstancy, inability to stay at a level once reached,failure to
hold the meditative attitude when achieved; instability in any state; failure to maintain concentration]; F: Antarayah (les
empêchements ou les obstacles) qui distractent et dispersent la pensee sont: 1.vyadhi (la maladie), 2.styana (l'incompétence,
langueur), 3.samshaya (le doute, indecision), 4.pramada (la désillusion, négligence), 5.alasya (la paresse), 6.avirati (la non-
abstinence,dissipation), 7.bhranti-darshana (la conception erronée, fausse vision), 8.alabdha-bhumikatva (la non-atteinte de
quelque etat yogi, ne pas atteindre les stades du yoga) ou 9.anava-sthitatvani (l'instabilité pour demeurer dans un etat yogi);
S:Los obstáculos representan los factores de distracción de la mente y son: 1.vyadhi( enfermedad), 2.styana [apatía, la
estupidez] 3.samshaya [duda, indecisión], 4.pramada [negligencia, la postergación,falta de entusiasmo], 5.alasya [ la
pereza,indolencia], 6.avirati [intemperancia, el deseo, inquietud mental], 7.bhranti-darshana [concepción errónea, la
percepción errónea,confusión], 8.alabdha-bhumikatva [ineptitud para alcanzar la etapa (enstática), incapacidad para alcanzar un
cierto nivel de evolución,la incapacidad de mejorar]y 9.anava-sthitatvani [inestabilidad,incapacidad para mantenerlo].
vyādhi (vyadhi) : R: boala;dizabilitati sau dezordini psihosomatice; E:illness;sickness; disease; psychosomatic disorders or
disabilities styāna (styana) : R: inertie mentala;stagnare;incompetenta;moleseala;E:mental stagnation; apathy; incompetence;
sanṡaya (samshaya) : R: indoiala;nehotarare;E:doubt; doubts; pramāda(pramada) : R: lipsa de prevedere;neatentia;
nesocotit;grabit; amanare;E:carelessness;lack of foresight/delusion;haste; ālasya(alasya): R: oboseala; letargia; lene;
E:laziness; fatigue, sloth; avirati : R: necumpatare;lipsa abtinere;desfrau;senzualitate;atasarea de placeri sau de satisfactii
exterioare;E:sexual indulgence;overindulgence;non-abstention; intemperance; dissipation; bhrānti (bhranti): fals;eronat;
E:false;
darṡana (darshana)(दशन ् ) = R: MW470.3 (masculin) observatie; viziune, perspectiva ;conceptie;credinte;programare
conceptuala; vazutul; spectacolul; ceea ce este vazut, cunoscut; puterea instrumentala a vederii; instrumentul cunoasterii-mintea
grosiera (citta;manomaya kosha) si subtila (buddhi); Buddhi; deriva de la √dṛś(drishi) (a vedea, vedere;vaz; a observa,a
intelege; termenii “rishi” (intelept) si darshana(perspectiva asupra lumii;viziune;aparitie divina;scoala filosofica) vin de la
drish (a vedea); Yoga darshana (scoala yoga) este una din cele sase darshanas antice. Termenul darshana vine si de la
radacina drishyate care are semnificatia “acel (instrument,metoda) prin care poti sa vedea.” 1) faptul de a vedea;punct de
vedere; perceptie vizuala;aparitie; viziune; 2) intelegere, doctrina, punct de vedere, sistem filosofic, cunoastere; invatatura;
constienta; I.30 - II.6 - II.41; darśanam (neutru, nominativ, singular) III.33; E: vision, perspective; apparition; imagination; act
or power of seeing with the eye, sight; insight, foresight; divination, foreknowledge; knowledge;awareness, consciousness; the
seen;the known; the powers of vision; instrumental power of seeing; Buddhi ; instrument of seeing; vision, perspective ; seeing;
to see; darshana (perspective; "sight" ;the way to see ) ;comes from the Sanskrit dṛṡi (drishi) (to see). vision, apparition, or
glimpse. It is most commonly used for "visions of the divine," i.e. of a god or a very holy person or artifact. One could "receive
darshana" of the deity in the temple, or from a great saintly person, such as a great guru. Yoga darshana is one of the most
ancient darshanas. The word darshana comes from the root drishyate which means, “that (method;school;instrument ) through
which you can see.”Each particular system through which you can see Reality is called darshana. Just as you can see yourself in
the mirror, so also, through yoga darshana, the yoga sutras, can you see the Self. Darshana is not the same thing as philosophy.
Philosophy is a compound word meaning “love for knowledge.” Darshana is not a mere love for knowledge. This is one
difference between oriental and occidental philosophy: the ultimate goal of darshana is to see Reality; Sanskrit term "rishi"
[refers to the founders of Hinduism; Rishis claim first hand spiritual experience. They hold authority in spiritual matters] comes
from drish; S: MW470.3 (masculino) observación; deriva de √dṛś (ver, observar, comprender); 1) el hecho de ver, la
percepción ocular, la visión; 2) comprensión, doctrina, punto de vista, sistema filosófico, conocimiento, enseñanza; I.30 - II.6 -
II.41; darśanam (neutro, nominativo, singular) III.33;
bhrānti darṡana( bhranti darshana ): R: iluzii; false perceptii; amagirea;te amagesti ca esti cineva
(grandomanie,orgoliu) dar in interior simti ca esti un nimeni;erori de judecata,pierderea perspectivei; E:false vision;illusions
about one's true state of mind;erroneous conception; alabdha: R: esec in atingerea; E:failing to attain;
bhūmikatva(bhumikatva):stari,temelii,baze; etape de dezvoltare;developmental stages alabdha
bhūmikatva(alabdha bhumikatva): R: lipsa de fermitate sau constanta in practica,lipsa perseverentei; incapacitate de a
realiza o stare superioara;neputinta,te crezi neajutorat;crezi ca nu ai nici o valoare;nici un rost;E:lack of perseverance/non-
attainment of any yogic state; nonattainment of the stages; anava-sthitatvāni (anava-sthitatvani): R:
instabilitate;recadere;esuare in atingerea ori mentinerea concentrarii; inabilitate de ramane la nivelul atins:regresie de tip Sisif;
E:inconstancy, regression; instability to stay in a yogic state;
citta (chitta): R: minte;E:mind; vikṣepā(vikshepa): R: dispersare;imprastiere; E:distraction, stirring up;
citta vikṣepā(chitta vikshepa): R: instabilitati ale mintii;E:distractions of the mind-stuff;te: R: ei;ele;acestea; E:these;
antarāyāḥ (antarayah) : R: obstacole; E:obstacles;
Some Preliminary Thoughts :
This seems to me to be a very important sutra, but there is so much in it that you need a long time to study it and -
eventually - to understand it.First you need to try and understand what the meaning of "obstacles" ( antaràyàþ)
actually is, and that's not easy! These "obstacles" are not the same as the "kleshas" of YS 2.3, so S is not helpful in
using "obstacle" as a translation for antarayaH in YS 1.30 as well! My understanding of the difference is this: The
"kleshas" are things that get in the way of proper understanding - they are aspects of the "viparyaya"
(misapprehension) that is listed in YS 1.6 as one of the modifications of the mind. But the "obstacles" ( antaràyàþ) of
YS 1.30 are things that interrupt or hold back your progress in yoga; they are not so much things OF the mind (which
have an effect like a distorting mirror so that you can't see clearly) as things that AFFECT the mind (which you are
probably more aware of). If this explanation is right, it means that the nine "obstacles" of YS1.30 are easier to
confront and maybe reduce or eliminate than the five "kleshas" whose presence you may not even be aware of. I
think it also means that reduction or elimination of the "obstacles" is a way of beginning to reduce and eliminate the
"kleshas".S says these are kind of like a chain. The first obstacle is physical disease; this has an effect on your mind,
making it weaker, and thus open to doubt; and so on. He also makes quite a good point - that it's a natural law that we
need to be challenged in order to understand our own capacities. If we overcome an obstacle we become stronger.
D simply comments, "The more we are vulnerable to these interruptions the more difficult it is to reach a state of
Yoga."V says that the nine obstacles "arise with the fluctuations of the mind" and that if they are absent, "the
fluctuations do not arise." He also explains what each of the nine words means (I am missing this bit out as I hope
that the double-definition of each word above in the Translation section has done this job already). H has quite a
helpful explanation of V. He says "Destruction of the impediments and the mind being fully concentrated are the
same thing." He then shows that you really have to tackle these obstacles in order, beginning with bodily ailments, (a
point similar to S's "chain") and suggests that the best means to tackle each obstacle is "vãrya" (energy, enthusiasm,
vitality).T, for once, has an explanation that I can easily understand. He says that the average person has a mind that
is constantly turned outwards towards what is going on in the world, and is thus easily and constantly distracted. But
a Yogin has to develop an inward-turned mind, free from the delusory impressions of the outer world.. The nine
obstacles are all things that are likely to deflect the yogin from his purpose by drawing his attention to the things of
the outer world. T then goes on to explain each of the obstacles in some detail. Finally he says that these nine
"obstacles" are obstacles of a particular type - Patanjali called them "chitta vikshepah" - which hinder the practice of
"dharana", "dhyana" and "samadhi". As T points out, "There are other kinds of obstacles too. Every serious defect of
character can become an obstacle. Karma can place obstacles in the path of the aspirant which make the practice of
Yoga for the time being impossible. . . . These different kinds of obstacles are dealt with in their proper places."
Patanjali is dealing with these nine obstacles in this Chapter because it is the "Samadhi Pada", and he has to discuss
all the factors involved in understanding "Samadhi".
I hope you now feel a bit clearer about this Sutra. It has taken me a while, but at least I feel clearer in MY mind!!
[CJ] We must remember that we are considering the spiritual man as enwrapped and enmeshed by the psychic
nature, the emotional and mental powers; and as unable to come to clear consciousness, unable to stand and see
clearly, because of the psychic veils of the personality. Nine of these are enumerated, and they go pretty
thoroughly into the brute toughness of the psychic nature.
Sickness is included rather for its effect on the emotions and mind,since bodily infirmity, such as blindness or
deafness, is no insuperable barrier to spiritual life, and may sometimes be a help, as cutting off distractions. It will be
well for us to ponder over each of these nine activities, thinking of each as a psychic state, a barrier to the interior
consciousness of the spiritual man.
[RO] Am vazut ca practica lui japa(repetarea unei mantra) duce la introversiune si la indepartarea obstacolelor.
Obstacolele sunt enumerate in aceasta sutra. Acestea sunt cele noua forte care scindeaza constiinta. Aspirantii spirituali
trebuie sa stie calea de a le indeparta prin practica lui japa, astfel ca progresul pe calea spirituala sa fie nestanjenit.
Trebuie notat ca aceste obstacole nu sunt exterioare constiintei, ele sunt o parte din ea. Ele constituie puncte distincte in
tesatura constiintei. Un aspirant sincer trebuie sa-si de-a seama ca in decursul practicii sale aceste obstacole apar in mod
necesar. Suferintele vor veni mai repede sau mai tarziu, fiind de obicei tulburari de stomac sau care sunt legate de creier
sau alte organe. Din stiinta secretiilor glandulare stim ca atunci cand constiinta e introvertita, metabolismul si celelalte
functii ale corpului sunt modificate. Cand va asezati pentru meditatie, uneori va fura somnul. In acelasi fel, dupa o
practica indelungata, apare uneori o stare de perceptie eronata.
Aspirantul spiritual e deseori neglijent in ceea ce priveste viata sa personala, indatoririle de familie si alte obligatii. Poate
exista indoiala in mintea sa cu privire daca o anumita sadhana (practica spirituala) e corecta, sau daca pana la urma el va
atinge sau nu telul. Indoiala e obligatoriu acolo.
YS 1.31. dÙHK:daòm:ün:sy:a¤m:ðj:y:tv:Ã:as:)Ã:as:a ev:x:ðp:s:hB:Øv:H

duḥkha-daurmanasyāṅgam-ejayatva-ṡvāsa-praṡvāsā vikṣepa-sahabhuvaḥ
duþkha daurmanasyàïgamejayatva÷vàsa pra÷vàsà vik÷epa sahabhuvaþ
duhkha daurmanasya angamejayatva shvasa prashvasa viksepa sahanbhuvah

R: Simptomele sau proiectiile instabilitatii sau dispersiei psiho-afective (chittavikshepa) sunt:
1.duhkha(suferinta, durerea, disconfortul mental,supararea, insatisfactia, nemultumirea, frustarea),
2.daurmanasya[depresia, deprimarea, apatia psihică, tristetea, disperarea, ingrijorare; anxietate; angoasa,
sinuciderea; accesele de furie; agresivitatea fata de semeni, conflictele, razboaiele sunt haine diferite
imbracate de autoagresiune(de fapt orice agresiune e tot o forma de autoagresiune si de sinucidere, fiindca
se ajunge in final la provocarea propriei morti, atunci cand se recurge la arme de distrugere in masa); doar
orbirea (ignoranta) duce la autoagresiune directa sau mijlocita (agresivitatea fata de semeni)];
3.angamejayatva [agitatia motorie; tremuraturi membre;spasme; ticuri; incordare musculara];
4.shvasa-prashvasa[agitatia respiratorie; respiratie neregulata; nervozitate proiectata respirator,
perturbarea circulatiei energiilor vitale prin canalele subtile(nadis) ale corpului energetic(pranamya
kosha)]; E: The symptoms of a distracted mind(chittavikshepa) are:1.duhkha [pain, suffering, grief,
sorrow, dissatisfaction, mental discomfort, distress], 2.daurmanasya [depression, worry, anxiety, despair,
frustration, nervousness]; 3.angamejayatva [agitation of the body; agitation of limbs; psychomotor
agitation; bodily restlessness; trembling, tremor of the limbs, inability to maintain steadiness of posture];
4.shvasa-prashvasa [irregular breathing; troubled inspiration and expiration, spasmodic breathing in or out;
wrong direction (or control) of the life currents; inability to maintain steadiness of breathing]; F: Les
symptomes qui vont de pair avec les distractions de l’esprit sont: 1. duhkha [la souffrance, la douleur,
chagrin, affliction, anxiété, insatisfaction, inconfort, angoisse, tension, malheur et aversion; l'affliction et le
désespoir sont souffrance]; 2.daurmanasya [la dépression; la tristesse, le manque d'enthousiasme,
l'inquiétude], 3.angamejayatva [l'agitation du corps; tremblements du corps; l’agitation physique;
agitation moteur; le corps est à la fois l’instrument d’émission, le réceptacle et aussi l'écran de l'esprit],
4.shvasa-prashvasa [une respiration troublé; les tensions provoquent une respiration réduite; inspiration et
expiration agité, suivent et conditionnement l'esprit];S: Los síntomas que acompañan a la distracción
mental son: 1. duhkha [el dolor], 2.daurmanasya [la depresión; la desesperación], 3.angamejayatva
[agitación corporal ; el temblor del cuerpo; nerviosismo] y 4.shvasa-prashvasa [respiración irregular; la
respiración arrítmica].

duḥkha (duhkha): R:suferinta,durerea,disconfortul mental,supararea, insatisfactia,nemultumirea,frustarea sunt proiectii ale
instabilitatii psiho-afective; E: pain,suffering,grief, mental discomfort,sorrow, dissatisfaction, distress, daurmanasya :
R:deprimarea,depresia,ingrijorare;anxietate;angoasa,disperarea,tristetea,sinuciderea;accesele de furie;agresivitatea fata de
semeni,conflictele,razboaiele sunt haine diferite imbracate de autoagresiune(de fapt orice agresiune e tot o forma de
autoagresiune, fiindca se ajunge in final la provocarea propriei morti);doar orbirea (ignoranta) duce la autoagresiune directa sau
mijlocita (agresivitatea fata de semeni)]; E: depression; worry,anxiety,despair frustration,nervousness;
aṅga(anga)(◌्अ ग)= R: MW7.3 (neutru) membru, parte, ramura; apendice; accesoriu, atribut esential; corp fizic;brat; parte
propriului corp( svanga);membru, madular; craca;componente; Yoga a lui Patanjali (Raja Yoga; Yoga Regala) este numita si
Ashtanga Yoga (calea de unificare cu opt ramuri) fiindca e alcatuita din opt (asht) parti, ramuri sau brate (anga), iar aceste ramuri
sunt interdependente si au valoare egala (fiecare poate conduce la Cer; Intregul sistem yoga este impartit in doua : bahiranga(extern)
si antaranga(intern). Yama, niyama, asana, pranayama si pratyahara formeaza aspectul extern,ramurile externe ( bahiranga)
sau yoga exoterica,exterioara . Ultimile trei ramuri(dharana, dhyana si samadhi), formeaza aspectul intern, ramurile
interne(antaranga) sau Yoga esoterica ,interioara, in care se trece de la metoda de contemplare obiectiva la cea subiectiva ; deriva de
la √ang (a misca, a provoca, a stimula); II.28 - II.40; angam (neutru, nominativ, singular) I.31 - III.7 - III.8; angāni (neutru,
nominativ, plural) II.29; E: limb, component; branch;part; component; ashtanga Yoga (i.e. Yoga with eight limbs); S: MW7.3
(neutro) miembro, parte, accesorio, atributo esencial; cuerpo físico; deriva de √ang (remover, incitar, estimular); II.28 - II.40;
angam (neutro, nominativo, singular) I.31 - III.7 - III.8; angāni (neutro, nominativo, plural) II.29;
ejayatva: R: tremuraturi;spasme;ticuri;incordare; E: trembling ;
aṅgam ejayatva(angam ejayatva): R:agitatie motorie;tremuraturi membre;spasme;ticuri;incordare musculara;E: bodily
restlessness;tremor of the limbs trembling of the body;
ṡvāsa (shvasa): R:inspiratie[tulburata];E: disturbed inhalation;
praṡvāsā (prashvasa): tulburare expiratie;E: disturbed exhalation; ṡvāsa-praṡvāsā(shvasa-prashvasa): tulburare
inspiratie si expiratie;agitatie respiratorie;respiratie neregulata;nervozitate proiectata respirator,perturbarea circulatiei energiilor
vitale prin canalele subtile(nadis)ale corpului energetic(pranamya kosha);E: troubled inspiration and expiration ,spasmodic
breathing in or out; wrong direction (or control) of the life currents;
vikṣepā(vikshepa): R: dispersare (mentala); imprastiere; distractie; incapacitatea de a fixa atentia; imprastierea sau
multiplicitatea mentala; lipsa asezarii sau a centrarii; atentiei;E:distraction, stirring up; mental distractions;
sahabhuvaḥ(sahabhuvah): R:simptome auxiliare;E: accompaniments ;accompanying;
As [S] points out, we all experience these symptoms at one time or another, and they prevent concentration or meditation. So we
have to work on these things to reduce them, and this is done by right diet, proper rest and exercise.The following eight sutras
explain how the nine "interruptions/obstacles" and their symptoms can be controlled. [CJ] The first two moods are easily
understood. We can well see bow a sodden psychic condition, flagrantly opposed to the pure and positive joy of
spiritual life, would be a barrier. The next, bodily restlessness,is in a special way the fault of our day and generation.
When it is conquered, mental restlessness will be half conquered, too.
The next two terms, concerning the life breath, offer some difficulty.The surface meaning is harsh and irregular
breathing; the deeper meaning is a life of harsh and irregular impulses.
[RO] Oricine, fie ca este sau nu un aspirant spiritual, este supus celor noua obstacole si simptomelor lor
auxiliare. La unii, acestea devin stari permanente. Distractiile care au loc in procesul de introversiune trebuie
studiate cu atentie. Fiinta trebuie sa-si dea seama daca un obstacol apare in mod natural, sau e datorat
meditatiei si altor practici. De exemplu, chiar si o persoana care practica meditatia poate fi plina de indoieli,
nascociri, teama. Boala poate aparea ca un proces natural sau cand fiinta se introverteste in procesul meditatiei.
Sutra ne spune ca daca exista durere, depresiune mentala, sau agitatie a corpului, ori respiratie neregulata in
timpul sadhana-ei (practica spirituala), puteti fi siguri ca chitta (mintea) sufera de o stare de distractie.
Simptomele prezentate sub forma de distractii si acelea enumerate in sutra anterioara nu sunt procese mentale;
ele sunt manifestari psihice. Ele sunt comune atat omului obisnuit cat si aspirantului a carui minte trece printr-
un proces de introversiune in timpul meditatiei.
YS 1.32. t:t:Î)et:\:ðD:aT:üm:ðkt:t:Îtv:aBy:as:H
tat-pratiṣedhārtham eka-tattvābhyāsaḥ
tat prati÷edhàrtham eka tattvàbhyàsaþ
(tatpratisedharthamekatattvabhyasah)
R: Pentru a indeparta acestea[obtacolele si simptomele; perturbatiile care le insotesc] trebuie sa se practice
constant un unic pricipiu sau tehnica (ekatattva) [referire tehnicile propuse in sutra care urmeaza; in
psihoterapie se cauta o ocupatie unica, in care pacientul gaseste satisfactii, care-l ajuta la restabilirea
echilibrului pierdut]; E: To overcome these [obstacles and symptoms: distractions that accompany these
obstacles, in order to steady the mind] one should practice one single principle or technique (ekatattva)
[e.g. one of the following practices, whatever the provocations].
F: Pour les écarter (c’est-à-dire les obstacles, les distractions et les symptômes) la pratique (de la
concentration) doit etre faite sur un seul et unique technique ou principe(ekatattva).
S: Para removerlos (a los obstáculos y síntomas que los acompañan), se debe concentrar la práctica en un
solo principio o ejercicio de meditación (ekatattva).

tad(त )= R: MW434.1 (indeclinabil) 1) (relativ) ce,care,cine,acela,cui; atunci; 2) (demostrativ) acesta, aceasta acesteia; acestuia;
acela, acea; aceluia;acelora; 3) (posesiv) al lui;al lor, al sau; ale sale I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 -
III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat-
I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural) I.46;E: its, that;their; that, these;
then; its [components]; S: MW434.1 (indeclinable) 1) (relativo) que, cual, cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo)
de él, de ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 -
IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 -
IV.18 - IV.19; tah (femenino, nominativo, plural) I.46;
pratiṣedha(pratishedha): R: pentru indepartarea; E: prevention; subdue, ward off;
artha(अथ ) = R: MW90.2 (masculin sau neutru) scop,menire;tel, ratiune de a exista; cauza; tinta, motiv; semnificatie,obiect;
realitatea;obiectul sau procesul desemnat ori etichetat; notiune; intentie, fapt, simtire;instinct; ratiune a existentei ; obiect propriu-
zis; lucrul(forma) in sine;semnificatia unui cuvant;obiectul desemnat de cuvinte; caz;abordare (a unui subiect);intentie;obiectul
meditatiei (dhyana); termenul artha se poate referi la prosperitate materiala si desemneaza in hinduism unul din cele patru
teluri ale vietii,cunoscute sub numele de purusharthas (vedeti: YS4.34);cautarea prosperitatii materiale (artha) se considera a
fi un obiectiv nobil doar daca urmeaza regulile de moralitate vedica;conceptul artha include obtinerea faimei, acumularea de
bogatii si atingerea unui inalt statut social; din cele patru teluri ale vietii artha este al doilea pe scara Purusharthas,mai presus
de Kama (cautarea placerii fizice), dar mai prejos de Dharma (cautarea actiunii corecte in conformitate cu legile si datoriile) si
de Moksha (cautarea eliberarii); deriva de la: √arth (a emite;a gandi ori a intentiona sa faci ceva); 1) semnificatie, simtire;
"prezenta" mentala a acelui lucru la care se refera cuvintele, sau a obiectului dorit in plan afectiv (sentimental), mental(gand,
reprezentare sau conceptualizare) de catre subiect; 2) ca sa; pt. ca;pe motiv ca;scopul sau intentia unui obiect;ratiunea de a fi;
obiectiv; finalitate;destinatie; prefix :meta (din lb. Greaca: μετά = "dupa", "dincolo de ", "cu"), I.28 - I.42 - I.43 - II.21 - III.3 -
III.17 - IV.34; artham (masculin, acuzativ, singular) I.32 - II.18 - II.22 - IV.23; arthatvat (masculin, ablativ, singular) I.49;
arthah (masculin, nominativ, singular) II.2; arthatā (femenin) III.11; arthanam (neutru, nominativ, singular) IV.32; E:, aim;
goal; cause, motive, notion; approach, purpose, meaning; regarding the meaning of something; approach;object;the thing being
meditated upon;exact nature of;intent, aim; forms (artha) [sounds (sabda) and concepts (jnana)]; place;point;exact nature of; it
may refer to the idea of material prosperity. In Hinduism, artha is one of the four goals of life (of material prosperity), known as
purusharthas(see :YS 4.34); Meta(from Greek: μετά = "after", "beyond", "with"); F: but;raison d'être;S: MW90.2 (masculino o
neutro) intención, propósito, significado, sentido; ración de existencia ; propósito; causa, motivo, significado y noción.Hace
referencia principalmente a la idea de la prosperidad material. En Hinduismo, artha es uno de los cuatro objetivos de la vida,
conocidos como Purusharthas (ver: YS4.34); Se considera un objetivo noble al seguir la moralidad védica. El concepto incluye
conseguir fama, recopilar riqueza y tener un elevado status social. Es el segundo peldaño en la escalera de los Purusharthas, por
encima de Kama (placer físico) y por debajo del Dharma (actuar correctamente) y Moksha (salvación); deriva de √arth (pensar
o intentar hacer algo); 1) el significado, el sentido, la "presencia" mental de aquello a que la palabra se refiere, es decir, objeto de
los sentidos estimado, juzgado, repensado y conceptualizado por el sujeto; 2) a fin de, en orden a; razón de ser, propósito o
intención del objeto; fin, meta, objetivo; I.28 - I.42 - I.43 - II.21 - III.3 - III.17 - IV.34; artham (masculino, acusativo, singular)
I.32 - II.18 - II.22 - IV.23; arthatvat (masculino, ablativo, singular) I.49; arthah (masculino, nominativo, singular) II.2; arthatā
(femenino) III.11; arthanam (neutro, nominativo, singular) IV.32;
eka(◌्ए क)= R: MW227.3 (masculin) unu; unidirectional; numai;doar, solo, singur; solitar, unic; I.32 - II.6 - II.41 - III.2 - IV.9 -
IV.16 - IV.20; ekam (neutru, nominativ, singular) IV.5; E:one;alone,solo,single, only; S: MW227.3 (masculino) uno, solo,
solitario, único; I.32 - II.6 - II.41 - III.2 - IV.9 - IV.16 - IV.20; ekam (neutro, nominativo, singular) IV.5;
tattva (◌्त व ) = R: MW465.3 (neutru) esenta, calitate esentiala, entitate, principiu; tattvas sunt categorii, principii ori adevaruri
esentiale ale unei doctrine; principiu; subject; calitate elementara; asa-itate;vedeti plansa cu cele 25 tattva din Samkhya in
comentariul la YS 3.22; expresia ekatattva significa fixarea mintii pe unul dintre aceste subiecte,fara nimic altceva (Ballesteros
Arránz, Ernesto "Yogasutras de Patañjali"); tad (1) ce,care,cine,cui; 2) acesta, aceasta acesteia; acestuia; acela, acea; aceluia;
acelora; 3) al lui;al lor, al sau; ale sale + tva (sufix care semnifica: “a avea calitatea a ceva;a proveni din ceva”); I.32; tattvam
(neutru, nominativ, singular) IV.14; E: thusness, elemental quality, principle; S: MW465.3 (neutro) esencia, cualidad esencial,
entidad, principio; los tattvas son las categorías, principios o verdades esenciales de una doctrina;la expresión ekatattva significa
la fijación de la mente en uno de estos tópicos; tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de él, de ellos) + tva (sufijo que
significa “tener la cualidad de algo, proceder de algo”); I.32; tattvam (neutro, nominativo, singular) IV.14;
estabilizarse en el estado de yoga; 3) sacar fuera de contexto; I.12 - I.18; abhyāsaḥ (masculino, nominativo, singular); I.13 - I.32
T explains that "the object [of the abhyàsaþ] is the reversal of the tendency of the mind to run constantly
after a multitude of objects in the outer world and to develop the capacity to pursue constantly one
objective inside within the realm of consciousness." T also says that the exercises suggested by P will allow
both of these objectives to develop together.
S points out that the nature of the object of concentration doesn't matter; it's the goal that matters. "Stick to
one thing and forge ahead with that. Why do you want to have this one-pointed concentration? To make the
mind clear so you can transcend it. You are not going to cling to the object but just use it as a ladder to
climb up." S also points out that P "is interested in the goal and not the paths." P suggests various paths, but
leaves it to you to choose the path that suits you. "That is why yoga is appreciated by everyone. Nobody
can deny the Yoga philosophy because it has something to suit everyone." He uses the metaphor of digging
a well to illustrate this point: "There's no value in digging shallow wells in a hunderd places. Decide on one
place and dig deep. Even if you encounter a rock, use dynamite and keep going down."
H comments on the interpretation of eka tattva : one principle/reality. He says that the "quality of
contemplation" is of more importance than the object of contemplation". You can choose whatever object
you like, but it should be the only object of contemplation. He does suggest that "for practice of one
principle, äshvara and I-sense [ahamkàra] are best, but that it's really up to the individual to choose. By
concentrating on one principle "the mind easily gets tranquil. When it is co-ordinated with inhalation and
exhalation of breath, ordinary breathing turns into Yogic breathing and when that is mastered, one is not
easily perturbed by afflictions."
The purpose of Vyasa's commentary on this sutra is to controvert those who argue that the mind is
transitory and that each thought is unconnected with any other.
[RO] Am vazut deja ca Patanjali a recomandat aspirantilor care au vointa puternica si curaj, cele patru calitati
care sunt shraddha, veerya etc. Pentru aceia care sunt slabi si infirmi spiritual el a recomandat devotiune
intensa catre Dumnezeu si japa (repetarea cuvantului) lui AUM. In aceasta sutra el arata o cale de a depasi
obstacolele si simptomele auxiliare. Aceasta cale implica concentrarea mintii asupra unei singure tattva
(principiu). Trebuie sa intelegem ce inseamna acest lucru. Daca practicati mantra (cuvant sau grup de cuvinte
prin repetarea caruia se pune in rezonanta cu anumite energii), mantra trebuie sa fie unica. Daca practicati
dhyana (meditatie), practicati-o pe un singur simbol. Aceia care schimba intr-una metodele, tehnicile si
simbolurile vor suferi de pe urma obstacolelor. Aceia care au intentii serioase despre realizare, despre atingerea
starilor profunde de constiinta, trebuie sa inteleaga bine aceasta sutra. Simbolul meditatiei nu trebuie schimbat,
deoarece procesul de meditatie e doar o baza prin care constiinta patrunde din ce in ce mai profund. Daca
aceasta baza e schimbata intr-una, va rezulta confuzie.Prin urmare Patanjali a expus in aceasta sutra o
sadhana (practica spirituala). Daca o schimbati mereu fiti siguri ca veti esua. Acest lucru il intalnim in cazul
acelor secte in care accentul se pune pe simboluri diversificate. De exemplu, in India, sadhana numita tantra
foloseste multe simboluri, ignorand principiul ekatattvabhyasa, si ca urmare sunt multi practicanti care sufera
din aceasta cauza. La fel se intampla si cu anumite sadhanas (practici spirituale) din vechiul buddhism, care
n-au inflorit niciodata, datorita faptului ca erau folosite prea multe simboluri pentru concentrare. Adevaratii
gurus (invatatori spirituali) tin seama de acest fapt si nu schimba mantra odata ce au dat-o discipolului,
chiar daca ea a fost data acestuia si de catre alt guru (invatator spiritual) anterior. Daca mantra e
schimbata, poate aparea confuzie in mintea discipolului. Un guru (invatator spiritual) intelept nu va
permite niciodata aparitia acestei confuzii. El nu va da o sadhana (practica spirituala) care-i place
discipolului, ci o sadhana care i se potriveste acestuia, conform nivelului sau de evolutie. De fapt, nu exista
diferenta intre diferitele simboluri. Cineva poate fi devotat lui Ganesha sau lui Shiva, sau lui Kali s.a.m.d.,
dar daca el schimba obiectul devotiunii dupa ce acesta a fost ales, atunci apare confuzia. Cea mai buna cale
de a evita aceasta confuzie este de a pastra un singur simbol, este ekatattvabhyasa (practica concentrarii
mentale ferme si continue asupra unui principiu). Obstacolele pot fi indepartate din calea aspirantului
numai daca acesta nu-i permite mintii sale s-o ia razna, ci o fixeaza pe o singura tattva (principiu).
Cele patru atitudini corecte pt. a realiza Eliberarea, Iluminarea si Impacarea cu sine insusi si cu
lumea/The Four Attitudes to realize Freedom, Inner Peace and Enlightenment/ Les quatres attitudes
pour la réalisation de la paix et de la réconciliation avec soi-même
¿ Cuáles son las actitudes por realisar el estado de la paz interior, Iluminación y Liberación?
YS 1.33. m:ò*:ik,N:am:Øedt:aðp:ðx:aN:aø s:ØK:dÙHK:p:ØNy:ap:ØNy:ev:\:y:aN:aø B:av:n:at:aeÁ:¶:)s:adn:m:Î
mEÇIké[amuidtaepe]a[a<suoÊ>opu{yapu{yiv;ya[aM-avnatiíÄàsadnm!.33.
maitrīkaruṇāmuditopekṣāṇāṃsukhaduḥkhapuṇyāpuṇyaviṣayāṇāṃbhāvanātaścittaprasādanam
maitrī -karuṇā-muditopekṣāṇāṃ sukha-duḥkha-puṇyāpuṇya-viṣayāṇāṃ bhāvanātaṡ citta-prasādanaṃ
maitrã karunà muditopekùànàü sukha duþkha punyàpunyà viùayànam bhàvanàta÷ citta prasàdanaü
maitri karuna mudita ueksanam sukha duhkha punyapunyavisayanam bhavanataschittaprasadanam
R: Mintea(chitta) devine calma si clara (prasadanam) prin cultivarea atitudinilor de simpatie (maitri) fata de
oamenii fericiti (sukha), de empatie (karuna) fata de cei nefericiti (duhkha), de bucurie (mudita) fata de cei
virtuosi (punya) si de egalitate mentala(upeksha) fata de ceea ce este nociv, vicios, rau ori indezirabil
(apunya);E:The mind becomes calm and clarified (prasadanam) by cultivating attitudes of sympathy and
friendliness (maitri) towards happiness (sukha), of empathy and compassion (karuna) towards misery (duhkha), of
gladness (mudita) towards virtue (punya), and of equanimity (upeksha) towards what is noxious, demeritorious,
evil or undesirable (apunya);F: La pensée est pacifiée et purifiée (chittaprasadanam) en cultivant des sentiments
de sympathie, d'amour ou d'identification (maitri) vis-à-vis des êtres humains heureux, qui ont obtenu la réalisation
(sukha), d'empathie (karuna) vis-à-vis des êtres humains malhereux(duhkha), d'allegresse ou contentement
(mudita) vis-à-vis des êtres humains vertueux et bons (punya) et d'indifférence ou d'egalite d'humeur (upeksha)
vis-à-vis des creatures vicieux ou mauvais (apunya);
S: La mente se purifica y torna pacífica (prasadanam), se logra cultivando el sentimiento de simpatía(maitri) frente
a la felicidad(sukha), de compasión(karuna) frente a la desgracia(duhkha), de alegría(mudita) frente a la
virtud(punya), y de indiferencia o de neutralidad (upeksha) frente a la maldad(apunya), como objetos (de
concentración).
Nota 1: Obiectivul acestei instructiuni nu este doar o gandire pozitiva (o strategie simplificata folosita in
lucrarile din Occident ), ci vizeaza reprogramarea atitudinilor eronate fata de bine (ceea ce este de dorit,
virtuti, calitati, faima, bogatie; aici o sa observati de unde a fost extrasa legea atractiei ) si fata de rau (ceea
ce este nedorit, boala,durere suferinta).Exista o atitudine fata de cei realizati (eliberati, treziti) si o alta fata
de cei virtuosi, talentati, nzestrati cu diferite daruri sau haruri. Reprogramarea atitudinilor eronate se
realizeaza prin practicarea constientei si are drept efect pacificarea (impacarea) cu lumea si cu noi insine, in
vederea intrarii in transa mistica (samadhi) pt. a realiza Trezirea (Eliberarea; Iluminarea). Fara eliminarea
conflictelor cu semenii ramanem ancorati in lumea de la suprafata. Fara abandonarea luptei cu raul (care
poate fi: insomnia, incordarea, un gand obsesiv, o dorinta, o nevoie, un viciu, o dependenta sau o maladie
incurabila), ramanem prizonieri in cercul vicios al identificarii cu agresorul.
Fara renuntarea la ura, la invidie (la dorinta distructiva fata de realizarile semenilor;"sa moara capra vecinului")
ajungem sa vedem doar partea goala a paharului, sa ne polarizam distructiv(sa cautam lipsurile,erorile, greselile) si sa
ne privam de bucuria(mudita) care ne-ar putea inunda inima.(de aici este extrasa strategia gandirii pozitive)
Daca nu trecem dincolo de repulsie, dincolo de respingere, fata de ceea ce nu stim sau fata de ceea ce este diferit,
ramanem ancorati in ceea ce avem, in ceea ce stim acum, adica prizonieri ai ignorantei si orbirii, ancorati in trecut.
Asta inseamna ca se mentine virusarea si vulnerabilitatea la transfer (ne identificam cu cei care sufera si pierdem
oportunitatea de ai ajuta), ramanem neputinciosi in fata transei accidentale provocata de frica sau de panica (sa ne
amintim cum frica biciclistului incepator il face sa nu mai poata evita un obstacol, fiindca nu mai vede in fata sa
nimic altceva decat obstacolul (groapa,bolovan)-obiectul fricii (care poate fi o boala, o amenintare) ajunge sa ocupe
intreg campul constientei; de aceea se spune :"de ce iti se frica nu scapi ").
Observam ca aplicarea acestei instructiuni se extinde de la niste simple atitudini fata de alte fiintele umane, la o
strategie mult mai vasta care poate include orice situatie sau orice experienta de viata.

maitrī (maitri)(मै ी )= R: MW834.2 (femenin) simpatie, amabilitate, cordialitate, bunavointa, identificare; faciliteaza
transferul cognitiv si afectiv cu fiintele realizate sau cu cei eliberati de dorinte,fara atasari (vita-raga) (vedeti “raga”in :YS 1.37;YS
2.3;YS 2.7);iubire;prietenie; deriva de la √mid (a fi de incredere;a se darui;a se atasa;a se lipi;identificare);in pali: metta
(iubire;prietenie);YS 1.33 - YS 3.23; E: sympathy; identification;love;friendliness; metta (love;loving kindness); S: MW834.2
(femenino) simpatía, amabilidad, cordialidad, benevolencia, amistad; deriva de √mid (ser fiel, pegarse; adherirse,comida,darse
golpes,aficionarse); YS 1.33 - YS 3.23;
karuṇā (karuna) (क ण )= R: MW288.2 (femenin) empatie,non-identificare;mila;compasiune;bunavointa; pietate,cucernicie,
iertare;evitarea transferului si a pierderii obiectivitatii; deriva de la: √kṛ (a face,a crea; a reprezenta,a arata); I.33 E: MW288.2
(femenine )empathy; compassion; piety, mercy;from: √kṛ (to make,do create; represent,act); I.33; S: MW288.2 (femenino)
piedad, compasión; deriva de √kṛ (hacer, representar); I.33
muditā (mudita) (मु दत )= R: MW855.2 (femenin) bucuria,multumirea,fericirea, recunostiinta, celebrarea ;multumirea,
satisfactia, aprobarea, stima; deriva de la: √mud (a fi bucuros, a te bucura;a fi fericit); I.33;E: MW855.2 (femenine) delight;
happiness, joy, gladness; contentment, satisfaction gladness; sympathetic joy ;vicarious joy, the opposite of jealousy joy;delight
in the holy;complacent; satisfied;goodwill; from: √mud (be glad, rejoice); I.33 S: MW855.2 (femenino) alegría, satisfacción,
aprobación, estima; deriva de √mud (ser feliz, alegrarse); I.33;
upekṣa (upeksha)(उपे ा )= R: MW248.3 (femenin) neutralitatea; egalitatea; practica egalitatii mentale, non opozitia;non
rezistenta fata de viciu si nu deveni un emitator de frica,ura,agresivitate sau ostilitate;renunta la lupta; indiferenta; nu judeca";"nu
critica","nu te opune"; nu lupta cu raul"( ca il finantezi energetic); abandoneaza lupta cu raul care-l sporeste;evita frica(hipnoza
involuntara;identificarea cu agresorul); "nu te teme de rau"[apare identificarea cu agresorul:”de ce iti e frica nu scapi”; nu admira
raul (nu-ti fa idoli modele din banditi, hoti,corupti,gamsteri) si nu aprecia violenta, conflictele daca nu doresti sa raspandesti in
societate modele eronate de realizare-efectul filmelor americane; indiferenta, indepartare; (lit.) a ocoli(bypass ;by-pass); a
renunta sa treci;a te opri sa treci; upa (la,catre,circa) + īkṣa, deriva de la √īkṣ (a vedea;a percepe cu ochii;a observa;a urmari;a
privi;a fixa cu privirea); upekṣāṇaṃ (femenin, genitiv, plural) I.33; E: MW248.3 (femenine) equanimity; undisturbed,
neutrality; serenity;even tempered, no preferences; disregard;indifference;equanimity,”do not resist”; disinterest; alienation,
remoteness, remoteness, estrangement, move away from, aloofness, distancing; (lit.) bypass ;by-pass; from: upa (towards,
toward, unto, to; circa) + īkṣa, from:√īkṣ (see, view, perceive with the eyes; watch, observe; watch;look); upekṣāṇaṃ S:
MW248.3 (femenino) ecuanimidad, indiferencia, neutralidad, alejamiento; (lit.) pasar por alto, dejar pasar; upa (hacia) + īkṣa,
deriva de √īkṣ (ver, mirar); upekṣāṇaṃ (femenino, genitivo, plural) I.33;
sukha(सुख )= R: MW1253.3 (neutru) fericire;placere; referire la fericirea celor realizati (foloseste forta exemplului pentru a
anihila indoiala, neputinta; "daca un om a realizat si tu poti";evita invidia); su (bun, bine) + kha (gol,vid,golul axial I.33 - II.5
- II.7 - II.42; sukham (neutru, nominativ, singular) II.46; E: happy;happiness, joy; S: MW1253.3 (neutro) ; alegría,
placer, comodidad, felicidad; su (bueno, bien) + kha (cavidad, hueco, cueva, agujero axial); I.33 - II.5 - II.7 - II.42;
sukham (neutro, nominativo, singular) II.46;
duḥkha(duhkha)duḥkha ( ◌्दुःख) = R: MW516.1 (neutru) nefericire;insatisfactie;suferinta;molestare;durere,esec,
nenorocire[nu te bucura de necazul semenilor]; durere, dificultate; duṣ (dificil, corupt, rau, inferior) + kha (cavitate,
gol); I.31 - I.33 - II.5 - II.8 - II.34; duḥkhair (neutru, instrumental, plural) II.15; duḥkham (neutru, nominativ, singular)
II.15 - II.16 E: pain,suffering; distress;ache, unhappy;sorrow, misery; sadness; unhappy; dissatisfaction; molestation,
nuisance; from: duṣ (evil, wicked, bad, corrupt)+ kha (hollow, hole; antrum, cavity; cave); S: MW516.1 (neutro)
descontento, sufrimiento, molestia, dolor, pena, dificultad, problema; duṣ (dificil, malvado, malo, inferior) + kha
(cavidad, hueco, cueva); I.31 - I.33 - II.5 - II.8 - II.34; duḥkhair (neutro, instrumental, plural) II.15; duḥkham (neutro,
nominativo, singular) II.15 - II.16;
puṇya(punya) puṇya ( पु य ) = R: MW665.1 (neutru) merit, virtute,bunatate; pur;bun;virtuos; merituos;demn de lauda,
calitate[bucura-te daca intalnesti frumosul, realizarea de exceptie si evita invidia], favorabil, propice; deriva de √puṇ (a face
bine,a actiona corect); 1) pur, sfant, sacru; 2) fruct al unei actiuni acceptabile moral sau, meritorie, virtuoasa, buna,
justa ori pura, opusul lui apunya; I.33 - II.14; E: good, virtuous;virtue; S: MW665.1 (neutro) mérito, virtud, bondad;
merecedor, favorable, propicio; deriva de √puṇ (hacer el bien, actuar correctamente); 1) puro, santo, sagrado; 2)
fruto de la acción moralmente aceptable, es decir, meritoria, virtuosa, buena, justa o pura, en oposición a apunya;
I.33 - II.14;
apuṇya (apunya) (अपु य )= R: R: MW89.1 (masculin) fara merit ori virtute; rautate,nociv, impur;rau;nenorocire;
viciu;defect; suferinta;durere, esec, nefericire; nu te bucura de necazul semenilor; cultiva, ca si Iisus, compasiunea si mila fata
de boala, si fata de viciile care-i afecteaza pe cei rai si ignoranti ("Iarta-i Doamne ca nu stiu ce fac");abandoneaza lupta cu raul
care-l sporeste;evita frica(hipnoza involuntara;identificarea cu agresorul); a (nu) + √puṇ (a face bine,a actiona corect); 1)
fruct al unei actiuni inacceptabila moral,sau, non meritorie, maligna, injusta , impura; contrariul lui punya; I.33 - II.14;
E: not pure; wicked;vice; bad, evil; demeritorious; sinful; noxious, demeritorious, undesirable; S: MW89.1 (masculino)
ausencia de mérito o virtud, maldad, vicio; a (no) + √puṇ (hacer el bien, actuar correctamente); 1) fruto de la acción
moralmente inaceptable, es decir, no meritoria, maligna, injusta o impura; contrario de punya; I.33 - II.14;
viṣaya(vishaya)( वषय )= R: MW1030.1 (masculin) domeniu, camp sau sfera de activitate, obiect al simturilor; ale
obiectelor; referire la obiectele suport care intra in centrul atentiei,concentrarii, meditatiei;referire la obiectele
intalnite:tipuri de idei,ganduri,perceptii ,sentimente; √viṣ (a fi activ) + aya deriva de la: √i (a merge,a curge; a circula);
1) oricare obiect al conoasterii perceptive, senzoriale ori mentale, care procura placere senzoriala,care se
experimenteaza prin simturi, 2) obiectul care ne atrage, obiectul care ne cheama, obiectul cu toata incarcatura sa
"senzoriala"; I.11 - I.15 - II.51 - II.54; viṣayānāṃ (masculin, genitiv, plural) I.33; viṣayaṃ (masculin, acuzativ, plural)
I.37; viṣayā (femenin, nominativ, singular) I.44 - I.49; viṣayatvaṃ (neutro, nominativo, singular) I.45; viṣayām (neutro,
nominativo, singular) III.54;E: object (of experience); in the case of;having for their) objects; S: MW1030.1 (masculino)
dominio, campo o esfera de la actividad, objeto de los sentidos; √viṣ (estar activo) + aya deriva de √i (ir, fluir,
circular); 1) cualquier objeto del conocimiento perceptivo, sensorial o mental, lo que se muestra al disfrute de los
sentidos, lo que se experimenta a través de los sentidos, 2) el objeto de "atracción", el objeto que atrae, el objeto
con toda su "sensualidad"; I.11 - I.15 - II.51 - II.54; viṣayānāṃ (masculino, genitivo, plural) I.33; viṣayaṃ (masculino,
acusativo, plural) I.37; viṣayā (femenino, nominativo, singular) I.44 - I.49; viṣayatvaṃ (neutro, nominativo, singular)
I.45; viṣayām (neutro, nominativo, singular) III.54;
bhāvana(bhavana)(भावन )= R: MW788.1 (masculin) realizare, nastere, aparitie, aparición; forma cauzativa a lui
√bhū (a fi; a exista;a se transforma); cultivare unei atitudini,radiatie;proiectie;reactie, conceptie, mentalitate,
programare conceptuala, tipar comportamental sau de actiune rezultand din tiparele de gandire si de perceptie
implantate; 1) starea care apare sau se manifesta; 2) contemplare, considerare, cultivare, proiectie,vizualizare sau
evocare mentala; II.2; bhāvanam (neutru, nominativ, singular) I.28 - II.33; ; bhāvanātaś (indeclinabil) tas este un sufix
dativ cu semnificatia de: “din,de la, “plecand de la” I.33; bhāvanā (femenin) IV.25; E: by cultivating attitudes; radiating;
projecting; attitude; S: MW788.1 (masculino) realización, nacimiento, surgimiento, aparición; forma causativa de √bhū
(ser, existir, convertirse); 1) el estado de nacimiento o surgimiento a la existencia, 2) contemplación, consideración,
cultivo, proyección o evocación mental; II.2; bhāvanam (neutro, nominativo, singular) I.28 - II.33; ; bhāvanātaś
(indeclinable) tas es un sufijo ablativo con el significado de “desde”, “a partir de” I.33; bhāvanā (femenino) IV.25;
taḥ(tah)= R: de la;plecand de la; E: by;going from that;
drept obiect;in realitate chitta nu este un obiect, ci un proces , un fluviu, un flux de impulsuri( vrittis)]; traficul din minte; amintiti-
va ca "nu ne putem scalda de doua ori in apa aceluiasi rau"; in univers nu exista lucruri ci doar procese-mintea este o curgere ca
un rau ,care se modifica permanent, un trafic de imagini, ganduri, senzatii (vedeti:vritti);a considera mintea un obiect conduce la
neglijarea "vegherii": mintea e un proces, ca si un rau iar fara practicarea constientei impartiale nu trecem dincolo de tesatura
care alcatuieste ecranul; constiinta periferica; mentalul; substanta mentala; ratiunea, inteligenta, constiinta;procesele care conduc
la manifestarea ecranului mental; constienta;memorie(a-si aduce aminte);gand, idee,parere; deriva de la √cit (a percepe, a
prasāda (prasada) prasāda ( साद )= R: MW730.1 (masculin); stabilizare,calm inperturbabil;purificare;impacare;
linistire; pacificare; starea de pace interioara;seninatate perfecta;claritate; transparenta; centrare;
introvertire;centrata; introvertita; pra (inainte de ceva, in fata) + sādana deriva de la: √sad (asezare); prasādanam
(neutru, nominativ, singular) I.33; prasādaḥ (masculin, nominativ, singular) I.47; E: undisturbed calmness;clarification,
purification; calming, tranquilizing; purified and calm; S: MW730.1 (masculino); estabilización, pacificación; la claridad,
el estado de paz, la serenidad perfecta; pra (antes de algo, delante) + sādana deriva de √sad (sentarse);
prasādanam (neutro, nominativo, singular) I.33; prasādaḥ (masculino, nominativo, singular) I.47;
Nota 2
1.33.Mintea devine calma [clara;transparenta;centrata;introvertita] daca:
1.cultivi simpatia[identificarea,iubirea] fata de fericire[fata de cei ce s-au realizat];
2.cultivi empatia[compasiunea] fata de nefericire[fata de cei ce au esuat;cei ce sufera];
3.cultivi bucuria fata de virtute[fata de cei ce au calitati, merite, virtuti ;fata de ceea ce este benefic]
4.cultivi neutralitatea[egalitatea mentala, non opozitia;non rezistenta] fata de viciu[ceea ce este nociv,rau sau
indezirabil]
Mintea devine calma [clara; transparenta; centrata; introvertita] daca cultivam urmatoarele atitudini fata de semeni :
1.Maitri[simpatia (cultiva identificarea cu oamenii fericiti si emite iubirea fata de cei ce s-au realizat-Iisus];
Sfintenia a fost realizata de multi mistici crestini prin identificarea(maitri;simpatie;iubire) cu Iisus iar nu prin simpla
imitatie [De imitatione Christi (The Imitation of Christ ) by Thomas à Kempis ]; YS 1.36 (maitri usureaza realizarea
de sine prin deschiderea unui canal catre fiintele realizate); YS 3.24:"Puterea de a pacifica toate fiintele o realizeaza
cel ce emite constant iubirea(maitri)";
2.Karuna [empatia (cultiva compasiunea fata de nefericire), emite mila(fata de cei ce sufera) si iertarea (fata de
cei ce au gresit sau te-au nedreptatit)];
Psihoterapia confirma utilizarea empatiei iar nu a simpatiei pt a ne putea ajuta semenii. Sigmund Freud ca si
Patanjali recomanda psihoterapeutului sa practice empatia iar nu simpatia, pentru a evita pierderea obiectivitatii ca
urmare a "transferului" determinat de identificarea cu pacientul si de implicarea emotionala;
"Nu te bucura de necazul altuia "Do not laugh at a person in misfortune." (Chilon of Sparta)
3.Mudita [bucuria (umple-te de bucurie cand intalnesti oameni virtuosi, plini de calitati si emite bucurie fata de tot
ceea ce este frumos si benefic; cultiva multumirea si recunostiinta; bucura-te si celebreaza; evita emisia
autodistructiva a nemultumirii, a cautarii de defecte sau cusururi(cauta sa vedeti in orice fiinta calitatile iar nu
defectele; partea plina iar nu cea goala a paharului;"gaseste motiv de implinire cand intalnesti realizari ale semenilor
iar nu de invidie si nemultumire-“ambitia isi distruge posesorul"; Anton Pann:"Otetul rau vasul sau si-l strica
primul"; In "Cararea Imparatiei" Arsenie Boca vorbeste despre inclinatia spre pizma(invidie) : "Ii sare in ochi
binele duhovnicesc al aproapelui. Sufera cand aude ca cineva este laudat. Virtutea altuia il intristeaza si daca are
prilej o va prigoni si ponegri, cu scop de a-i risipi pe cat e posibil laudele. Doreste sa fie primul in toate."
4.Upeksha [neutralitatea-practica egalitatea mentala, non opozitia; non rezistenta fata de viciu si nu deveni un
emitator de frica, de ura, de agresivitate sau de ostilitate fata de ceea ce este nociv, rau sau indezirabil;
Evita frica , daca nu vrei sa te focalizezi pe ceea ce nu-ti doresti si daca doresti sa eviti ingustarea campului atentiei si
intrarea in transa accidentala(vedeti proverbul:"De ceea ce ti-e frica nu scapi");
Renunta la tiparul luptei cu raul daca nu vrei sa te identifici cu agresorul (un proverb chinez zice:"Cand te lupti cu
un demon ai grija sa nu devi unul")];aceasta atitudine repecta ahimsa(nonviolenta mentala verbala si fizica), adica
cea mai importanta porunca din cele 10 indicate in Yama si Niyama-vedeti:YS 2.30-32;controlul emisiei indicat in
aceasta instructiune aduce puteri divine(siddhis): YS 2.35 "Cel ce este neclintit in practicarea nonviolentei face sa
dispara ostilitatea in prezenta sa";
Psihoterapia insomniei si tehnologia transei din hetero si autohipnoza confirma "eroarea luptei";"oricine lupta cu
insomnia prelungeste starea de excitatie corticala si ramane treaz pana dimineata".
Isis : " Cu orice te lupti si te impotrivesti il finantezi sau il energizezi. La orice te opui persista"
"Whatever you take on and oppose you are energizing.Whatever you resist persists."
The goddess Isis said:"Whatever you take on and oppose you are energizing. Whatever you resist persists.".
Zeita Isis spunea:"La orice te opui energizezi si extinzi"; nu va opuneti raului, caci il finantati..si dati energie la ceea
ce va opuneti". Whatever You Focus On Expands - putting one's attention on something causes that thing to become
more prominent in one's life. Putting attention on something is actually energizing the situation or object. The ego
likes to obsess on thoughts or occurrences, especially negative ones. This empowers the ego. That is why we pick at
our wounds, (physical, emotional, mental, and spiritual). The ego derives a certain type of sadistic pleasure from this.
What You Resist, Persists - being resistant to change actually enables that which is being resisted to continue.
Refusal to deal with an issue in your life will not allow that issue to be resolved. Instead, your resistance will
exacerbate the situation until the issue is dealt with.
Iisus/Jesus: "Sa nu va impotriviti celui ce va face rau" [Matei 5.39] "Do not resist evil." [See: Matthew 5:39]."Do not
resist to evil" ;Iisus:"Nu luptati cu raul"; lupta calugarilor cu "pacatul"(nevoile firesti) este sortita esecului(duce la
halucinatii sexuale); "Daca oamenii ar urma regula data de Moise "ochi pt. ochi si dinte pt. dinte" toata lumea va fi
oarba". Aceasta atitudine fata de semeni este o regula stupida de comportament ce a fost eliminata de Iisus care a
spus:"forgive and do not resist to evil"("iertati si nu va opuneti raului"). Amintiti-va atitudinea lui Iisus cand de pe
cruce a spus:"Iarta-i Doamne ca nu stiu ce fac".
Mahatma Gandhi: "Ochi pt. ochi si in curand toata lumea va fi oarba"/"An eye for an eye, and soon the
whole world is blind"
Conexiuni /Connections:
Patanjali revine la cele 4 atitudini corecte ce conduc la eliberare in Sadhana Pada[Partea despre Realizarea
practica](YS 2.30-45) atunci cand face referire la Yama ["pacificarea cu lumea"] si Niyama["pacificarea cu
sine insusi"]; Atitudinea de renuntare la lupta cu contrariile ["naishkarmya"; wu-wei] caracterizeaza toate
ramurile(anga) practicii Yoga[Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana si
Samadhi](vedeti si Bhagavad-Gita);
Lao Tzu:recomanda eliberarea din lumea iluzorie a dualitatii prin practicarea non actiunii[Wu-Wei] la nivel
mental verbal si comportamental; Sfantul practica nondiferentierea ,egalitatea mentala fata de
contrarii("pentru sfant aurul si colbul de pe drum au aceeasi valoare");"ca si cele doua fete ale aceleiasi
monede" , contrariile sunt realitati complementare,sincronice -care deriva una din cealalta si nu pot exista
independent-;veninul devine remediu in functie de doza; disparitia multor specii si distrugerea echilibrului
ecologic de pe Terra a fost cauzata de etichetarea gresita ca rele ori daunatoare a multor specii de animale si
plante("buruienile" au salvat cerealele degradate genetic in urma exploatarii intensive );promovarea
conformismului si a supunerii in detrimentul creativitatii a condus la inghetarea progresului si pierderea
multor generatii de copii creatori ;
un proverb chinezesc reia eroarea luptei cu raul si pericolul identificarii cu agresorul:"cand luptati cu un
demon aveti grija sa nu deveniti unul."
Shivaismul nondualist["Vijnana Bhairava"], enumera printre cele 112 cai de a realiza centrarea sau accesul
la Constiinta Cosmica sau Divina,si metoda prezentata de Patanjali [in YS I.33];
Buddhismul Theravada si Mahayana

Cele patru atitudini sunt cunoscute drept Brahma Viharas in buddhismul Theravada(Cele patru Salasuri
Ceresti) si in buddhismul Mahayana (Cele patru Incomensurabile).
Aceste patru atitudini sunt cultivarea bunatatii iubitoare[cunoascuta in pali drept Metta ori ca Maitri in lb.
sanskrita], a compasiunii [ Karuna], a bucuriei fata de norocul altora[Mudita] si a neutralitatii, egalitatii sau a non-
diferentierii[cunoscuta drept Upekha in pali ori Upeksha in Sanskrita];
Brahma Viharas(Four Heavenly Abodes; Four Immeasurables)

Another important teaching to cultivate was known to the Theravadins as the Brahma Viharas or Four
Heavenly Abodes and to the Mahayanists as the Four Immeasurables.
These four are the cultivation of loving kindness, known in Pali as Metta or in Sanskrit as Maitri,
compassion or Karuna, sympathetic joy or rejoicing in the good fortune of others, known as Mudita and a
balanced or non-discriminating mind, known as Upekha or in Sanskrit as Upeksha
These words are from the Buddhist tradition, in Pali. These are called the Four Heavenly Abodes, a place to
dwell
Metta(in Sanskrit : Maitri ) is Loving Kindness, Karuna is Compassion,
Mudita is Sympathetic Joy (vicarious joy, the opposite of jealousy),
Upekha (in Sanskrit : Upeksha) is Equanimity (even tempered, undisturbed, no preferences)
As you meet your partners, silently wish them these blessings:
Metta – may you be free from danger, happy, peaceful, strong, healthy, and have ease of being.
Karuna – may you be free from suffering.
Mudita – may your wisdom and goodness ever increase.
Upekha(Upeksha) – although I have these wishes for you, you are the heir to your own karma. Your
happiness depends on your own actions and not my wishes for you.
Maitri or Maitreya (Sanskrit) [from mitra friend, a name of the spiritual sun]Friendly, benevolent, kind, a
friend of all creatures
Metta (love) is characterized as promoting the welfare of others. Its function is to desire welfare. It is
manifested as the removal of annoyance. Its proximate cause is seeing the loveableness in beings. It
succeeds when it makes ill-will subside, and it fails when it giv Upeksha es rise to selfish affection.
Metta – promoting the welfare of all beings, clearly seeing the agreeable side of all beings, wishing for the
world’s welfare and happiness, kindliness.
Karuna (compassion) is characterized as promoting the removal of others' suffering. Its function is not
bearing others' suffering. It is manifested as kindness. Its proximate cause is seeing helplessness in those
overwhelmed by suffering. It succeeds when it makes cruelty subside, and it fails when it gives rise to
sorrow.
Mudita (sympathetic joy;delight) is characterized as joy in the success of others. Its function is being free
from envy. It is manifested as the elimination of aversion. Its proximate cause is seeing other beings'
success. It succeeds when it makes aversion subside, and it fails when it gives rise to merriment.
Upeksha(equanimity) is a Sanskrit term [from upeksh to consider carefully + the verbal root iksh to look
at].Upeksha[upekkha(Pali)] is characterized as promoting equipoise towards beings. Its function is to see
the equality in beings. It is manifested as quieting like and dislike. Its proximate cause is seeing the
ownership of deeds thus: "Beings are heirs to their deeds. Whose, if not theirs, is the choice by which they
will become happy, or will be free from suffering, or will not fall away from the success they have
reached?" It succeeds when it makes like and dislike subside, and it fails when it gives rise to the
indifference of ignorance based on the household life.Upekha – promoting neutrality, reflecting upon all
beings inheriting the results of their karma, impartiality towards the desirable or the undesirable, subsiding
of attraction and repulsion.
O analiza a caii aratate de Iisus unde intalnim aceleasi patru atitudini o descoperim in "Cararea Imparatiei"
de Arsenie Boca(vedeti: "Mijloacele prin care putem castiga pacea launtrica si propasirea in virtute";"
"Cap.3. Neajunsurile duhovnicesti ale incepatorilor")
In veacul viitor nu ne vom ruga lui Dumnezeu ca sa cerem ceva. "Cine nu se leapada de sine(ego), nu poate sa vina
dupa mine."Prin smerenie, chiar daca nu ai fapte, multe pacate ti se iarta. Daca esti smerit cu cugetul, pune-te singur
la incercare si vedeti daca poti rabda nedreptatea, fara sa te tulburi.Cu luare aminte sa vorbesti in fata unuia care-i
trufas in cuget si bolnav de pizma. Caci pe masura ce tu vorbesti el rastalmaceste spusele tale dupa bunul lui plac si
din lucrurile cele bune pe care le-ai spus, el cauta prilej de a face pe altii sa se poticneasca
"Nu poate un om sa ia nimic, daca nu i s-a dat lui din Cer".
Am putea sa ne bucuram de o mare pace, daca am vrea sa nu ne indeletnicim deloc cu ceea ce zic sau fac altii si nici
cu ceea ce nu ne priveste. Cea mai mare si singura impotrivire este ca odata robiti de patimile si poftele noastre nu
facem nici o sfortare sa intram in fagasul desavarsit al sfintilor. "Va las pacea Mea, va dau voua pacea Mea, nu cum
v-o da lumea".
Ce placuta dulceata, ce dragoste atragatoare in aceste cuvinte ale lui Iisus Hristos! ... Sunt doua feluri de paci: pacea
lui Iisus si pacea lumii. Pacea lumii cuprinde: grijile, intristarile, nelinistile, scarba, remuscarile. Iisus graieste:
"Biruieste-te pe tine insuti". Infraneaza-ti poftele tale, impotriveste-te dorintelor, frangeti patimile si atunci duhul tau
va fi ascultator poruncilor Lui, ramane-va intru pacea cea nespusa, iar toate trudele vietii, suferintele, nedreptatile,
prigoanele, nimic nu va tulbura pacea Lui, care intrece orice intelegere. Amin.
"Toti oamenii, fara deosebire, suntem in aceeasi vreme si fii ai oamenilor si fii ai lui Dumnezeu (Ioan 1, 12-13),
adica dupa trup suntem fapturi pamantesti, iar dupa duh fapturi ceresti, care insa petrecem vremelnic in
corturi pamantesti". (2 Corinteni 5, 1).De la Dumnezeu iesim, petrecem pe pamant o vreme si iarasi la Dumnezeu
ne-ntoarcem si ajungem iar Acasa! Fericit este cine se intoarce de buna voie.
Omul, in intregimea lui, are a doua insemnatate dupa Dumnezeu. Un singur suflet e mai de pret decat toata materia
acestei lumi.Omul nu e o faptura inchisa in lumea de aci. El nu se multumeste numai sa creada in existenta unei lumi
nevazute cum face omul protestant, sau sa deduca cu mintea existenta ei din lumea sensibila, cum fac teologii
catolici, ci urmareste sa se afle intr-o legatura cu ea. Insemnatatea omului se arata nu numai prin faptul ca a fost creat
dupa chipul lui Dumnezeu, ci si in aceea ca pentru fiecare si in jurul fiecarui ins se da o neintrerupta lupta nevazuta.
In jurul fiecarui om e concentrata intreaga existenta creata si necreata, vazuta si nevazuta.Sa fugim de trufie si de
desartele nadejdi
Atitudini comune fata de nou: "Intai te ignora;apoi rad de tine;apoi se lupta cu tine;dupa aceea
invingi";"First they ignore you;then they laugh at you;then they fight you;then you win" (Mahatma
Gandhi)
In Stiinta si Tehnologie/In Science and Technology: "Mai intai te ignora;apoi rad de tine;apoi se lupta cu
tine;dupa aceea spun ca ca deja stiau asta"First they ignore you;then they laugh at you;then they fight you;
then they say already knew it"
[DM]Emisia de impulsuri de iubire conduce haruri si daruri(siddhis)[vedeti:YS 2.35;3.23].Emisia de
ura, invidie este rezultatul unei polarizari eronate ce perturba campul informational (noetic) si
declanseaza eliminarea individului sau speciei perturbatoare prin accidente sau catastrofe locale sau
planetare("via care nu rodeste este taiata")
V says that by following these precepts the mind becomes pure, and "a purified mind becoming one-
pointed eventually attains serenity."
S commends this sutra as being the one most useful in giving guidance on how to live. Our goal is to have
a serene mind, which will be ours if we use the appropriate attitude to the four basic types of individuals.
T points out the dangers of becoming callous in our attitudes towards others, which will create unhappiness
for others as well as ourselves. He also comments on P's advice to be indifferent towards vice, saying that P
is not giving advice for people in general, but advice for the practical student of yoga who aspires towards
enlightenment. Because this is a difficult thing to achieve, the yoga practitioner cannot afford to waste his
resources on trying to reform the wicked; this task can wait until after he has achieved enlightenment.
H says much the same as the others. He ends with the comment, "To overlook the lapses of others is
indifference. It is not a positive thinking but restraining the mind from dwelling on the frailties of others."
[RO] Este imposibil sa se practice concentrarea mintii daca aceasta nu e purificata, adica linistita, impacata.
Cea mai buna cale pentru a obtine acest lucru e aratata in aceasta sutra. Este calea de a cultiva atitudini de
prietenie, compasiune, bucurie si indiferenta fata de oamenii care ne provoaca fericire, mizerie, care sunt
virtuosi sau viciosi. Mentinand aceasta atitudine, adica simpatie pentru fericire, compasiune pentru nefericire,
bucurie pentru virtute si indiferenta fata de cei viciosi, mintea aspirantului se elibereaza de influentele
perturbatoare, devenind linistita si netulburata. Procesul de introversiune are loc atunci cu usurinta. Mintea,
prin natura sa, e nelinistita, la fel ca un lac a carui suprafata se tulbura ori de cate ori cad frunze, pietre etc.
Mintea nelinistita nu se poate concentra usor.In Katha Upanishad se spune ca mintea are o tendinta naturala
de a fi atrasa de lumea exterioara. Nu e in natura mintii de a se introverti. Prin urmare, atunci cand incercati
sa introvertiti mintea, trebuie sa indepartati in prealabil obstacolele si impuritatile. Gelozia, ura, elementul
de competitivitate, cauzeaza multe impuritati in minte. Atunci cand vedem o persoana fericita si prospera
suntem gelosi pe ea. Acest lucru provoaca tulburari in subconstient si impiedica concentrarea mintii. Cand
intalnim o persoana care sufera ne bucuram daca aceasta se intampla sa fie un dusman de-al nostru. Aceasta
este de asemenea una din impuritatile mintii. La fel, criticam adesea pe cei virtuosi si-i respectam, pe cei
viciosi. Toate acestea provoaca tulburari in minte impiedicand pacea mentala si meditatia.Patanjali a aratat
o cale de a indeparta aceste tulburari. Cele patru atitudini care se cer dezvoltate dau nastere la pace
interioara prin indepartarea factorilor perturbatori, nu numai de la nivel constient, ci de asemenea, si de la
nivelele profunde ale subconstientului.
Izvorul tehnicilor de iluminare intemeiate pe urmarirea constienta a respiratiei

Anapana, Anapana Sati, Vipasyana, Vipassana
YS 1.34. àCDIRnivxar[a_ya<vaàa[Sy.34.
)cCdün:ev:D:arN:aBy:aø v:a )aN:sy:
pracchardanavidhāraṇābhyāṃ vā prāṇasya
pracchardana-vidhāraṇābhyāṃ vā prāṇasya
pracchardana vidhàranàbhyàü và pràõasya

R: Ori [mintea devine calma stabila, clara (chittaprasadana) si intra in transa mistica] prin practica
repetata a prachardana[expiratiei;expulzarii; emisiei] pranasya (a aerului; a suflului) urmata de
vidharanabhyam[focalizarea repetata a atentiei pe oprirea sau retinerea respiratiei; se constientizeaza
momentul de oprire (cand are loc oprirea naturala a respiratiei; se fixeaza atentia pe mijloc-pe momentul de
suspendare a respiratiei- cand expiratia se transforma in inspiratia aerului)]; E: Also[ the mind becomes
calm and clarified (chittaprasadana)] during exhalation (praccharddanam) witnessing the natural
cessation (vidharanabhyam) of breath (pranasya); F: Aussi[la pensée est pacifiée et purifiée
(chittaprasadanam) et il est ainsi atteint l'union] par la prolongation de l'éxpiration(praccharddanam) en portant
l’attention sur la suspension naturelle (vidharanabhyam) du soufle (pranasya); S: Opcionalmente (va) [la
mente se purifica y torna pacífica (chittaprasadanam)], mediante alargamiento de la exhalación
(praccharddanam) prestando atención sopra el momento de la retención (vidharanabhyam) de la
respiración (pranasya);

pracchardana : R: expiratie ( rechaka); expulzare;emisie; E:exhalation, expulsion exhalation/(by) ejection, expiration; gentle
exhalation through the nostrils ; S: MW691.1 (neutro) expulsión, emisión, exhalación; pra (antes de algo, delante) +
cchardana, deriva de √chṛd (escupir, vomitar, expulsar); I.34;
vidhāraṇa (ivxar):: R: retinere ;detinere ;retentie ; pauza de suspendare dupa expiratie;retinere;kumbhaka; ; E:,
retention ;control ; suspension ; S: MW1001.3 (adjetivo, masculino) mediante la retención o detención; vi (dividido,
apartado, lejos) + dhārana (retención, mantenimiento, soporte), deriva de √dhṛ (retener, mantener, soportar), o de
√dhā (poner, colocar); 1) contención, detención, refrenamiento;
ābhyāṃ(abhyam) R: prin;fata de ..rezultata din;din cele doua; E: by;
vidhāraṇābhyām (vidharanabhyam): R: pauza de suspendare dupa expiratie;retinere;kumbhaka; focalizarea repetata a
atentiei pe oprirea sau retinerea respiratiei;constientizarea momentului de oprire (cand are loc retinerea respiratiei;se fixeaza
atentia pe mijloc-pe momentul de suspendare a respiratiei-cand expiratia se transforma in inspiratia aerului;E: pause, retention;
(and) by retention;
vidhāraṇābhyāṃ (vidharanabhyam)(ivxar[a_ya): R: prin pauza de suspendare dupa expiratie;retinere;kumbhaka;
focalizarea repetata a atentiei pe oprirea sau retinerea respiratiei;constientizarea momentului de oprire (cand are loc retinerea
respiratiei;se fixeaza atentia pe mijloc-pe momentul de suspendare a respiratiei-cand expiratia se transforma in inspiratia
aerului;E: pause, retention; (and) by retention; expansion or regulation, control S: (masculino, dual, ablativo o instrumental)
I.34;Vidhāraṇābhyāṃ es el sustantivo vidhāraṇa declinado en el caso ablativo o instrumental, es decir, vidhāraṇa
indica un origen o también un instrumento del verbo y se puede traducir añadiendo al verbo una partícula
preposicional de origen o instrumental antes del sustantivo: “mediante, desde, a partir de” “la retención y la
exhalación”; Vidharana es saber conservar la energía, permanecer en silencio cuando no hay nada que decir, cerrar
los ojos si no hay nada que mirar, guardar el silencio interior cuando no hay nada en que pensar... (Desikachar, TKV
"Viniyoga, nº 27").
vā(va)(va)(वा )= R: ori (alte practici pt realizarea seninatatii mintii(cittaprasadana), de stabilizare si clarificare a mintii
descrise in YS 1.33-1.39 );MW967.2; MW934.2 (conjunctie, indeclinable) sau;ori, optional,de asemenea; in mod alternativ; si
,in acelasi timp; oricare,fiecare(din doi);fie, de altfel, pe langa aceasta; I.23 - I.34 - I.35 - I.36 - I.37 - I.38 - I.39 - III.23 - III.34 -
IV.34; E: or (or other practices for stabilizing and clearing the mind in Yoga Sutras 1.33-1.39) ;MW967.2; MW934.2
(conjunction, having no grammatical inflection) or, otherwise; too, also, besides;either, word used to connect two alternatives;
alternatively, optionally;besides ; in an optional way; I.23 - I.34 - I.35 - I.36 - I.37 - I.38 - I.39 - III.23- III.34 - IV.34; F: ou; S:
MW967.2; MW934.2 (conjunción, indeclinable) o bien, o, opcionalmente, también; I.23 - I.34 - I.35 - I.36 - I.37 - I.38 - I.39 -
III.23 - III.34 - IV.34;
prāṇa (prana) ( àa[ ):R: 1) prana; respiratie;aer; suflu;2) forta vietii; energia universala ;3)inspiratie profunda (vedeti o
prezentare pe larg a tipurilor de prana si a functiilor lor in Vibhuti Pada); E: prana ;breath, life force; S: MW738.1
(masculino) de la respiración, del aliento; pra (antes de algo, delante) + ana (respiración, aliento), deriva de √an
(respirar); 1) respiración, aire; 2) fuerza biológica universal, energía básica, 3) inhalación profunda;
prāṇasya(pranasya): R: a respiratiei; a aerului; a suflului; E: of prana ;breath, life force; of the breath; S: prāṇasya
(masculino, genitivo, singular); I.34;Prāṇasya es el sustantivo prāṇa declinado en el caso genitivo, es decir, prāṇa da un sentido
de pertenencia y se puede traducir añadiendo al verbo una partícula preposicional de pertenencia antes del sustantivo: ...“del”
“aliento”; En prana se distinguen al menos tres acepciones: (i) el aliento, la respiración, los hálitos vitales del Yoga; (ii) la energía,
la fuente de vida, el regulador de los órganos psíquicos; (iii) el símbolo de vida o Brahma (Geenens, Philippe "Viniyoga").
Vashistha spune, "Intre doua ganduri(ca si intre doua respiratii) se afla un interval fara gand(fara minte). In
acel interval se afla Sinele, Atman. Este doar pura constienta."
Vashistha said, "Between two thoughts there is an interval of no thought. That interval is the Self, the
Atman. It is pure Awareness only."
[Kausthub Desikachar] After exhalation, during the stillness before inhalation, there is calmness.
This can remove distractions. http://www.patanjalisutras.com/
Constientizarea procesului respirator: Una dintre cele mai fine metode de a stabiliza si calma mintea
este urmarirea constienta a respiratiei naturale fara sa interveniti in vreun fel(fara antrenament in constienta
impartiala sau in starea de martor impartial nu treceti mai departe).
Mai intai fiti atenti la tranzitiile dintre inspiratie si expiratie, si lasati-le sa devina fluide,continue, fara
treceri bruste, si fara pauze intre respiratii,pana realizati starea “firului de matase continuu”. Practicati
constient urmarirea curgerii continue a valurilor de dute-vino ale respiratiei fara sa urmariti nimic decat sa
fiti una cu respiratia care devine din ce in ce mai delicata si mai neteta in tranzitii. Permiteti respiratiei sa se
aseze,sa se calmeze, sa devina linistita si impacata,fara salturi sau incordari.
Awareness of breath: One of the finest methods there is to stabilize and calm the mind is breath
awareness. First, be aware of the transitions between the breaths, and allow them to be smooth, without an
abrupt transition, and without pausing between breaths. Consciously practice seeing how delicately smooth
you can make the transitions. Allow the breath to be quiet, and to have no jerkiness.
Alungirea expiratiei: In al doilea rand dupa ce ati realizat o constientizare stabil inradacinata pe respiratie,
permiteti the expiratiei sa se extinda progresiv, astfel incat durata expiratiei sa devina mai lunga decat cea a
inspiratiei. Aerul expirat se va deplasa in sus si in afara mult mai incet la fiecare expiratie. Progresiv
ajungeti la un raport de 1:2 intre idurata inspirului si expirului. Pranayama este adesea tradusa prin control
al respiratiei insa termenul sanskrit: "ayama" are de fapt semnificatia de "alungire". Thus, pranayama
more specifically means lengthening the life force.
Elongation of exhalation: Second, after establishing sound and steady awareness of the breath, allow the
exhalation to gradually elongate, such that the amount of time spent exhaling is longer than the amount of
time inhaling. The air will move outward more slowly with exhalation than with inhalation. Gradually
allow the ratio to be two to one, where the exhalation is approximately twice as long as the inhalation.
Pranayama is often translated as breath control. The root ayama actually means lengthening. Thus,
pranayama more specifically means lengthening the life force.
Nu practicati rechaka, puraka si kumbhaka: Exista alte practici respiratorii care utilizeaza rechaka
(expiratia vuluntara), puraka (inspiratia) si kumbhaka (retinerea intentionata a respiratiei). Aceste practici
nu fac obiectul acestei instructiuni(sutra) si in special practicarea retinerii respiratiei. Desi aceste practici
pot fi utille in anumite faze ale practicii ele nu fac obiectul acestei sutra care este legata de stabilizarea ,
calmarea si pacificarea mintii.
Not rechaka, puraka, and kumbhaka: There are other breathing practices that include rechaka
(exhalation), puraka (inhalation) and kumbhaka (intentional holding of the breath). These practices are not
the intent here in this sutra, particularly not the practice of breath retention. Though these may be useful
practices at some stage of practice, they are not the subject of this sutra in relation to stabilizing the mind
and making it tranquil.
Variantele de traduce si comentariile de mai jos confunda aceasta metoda de constientizare a respiratiei (de
genul vipassana) cu o metoda de control a respiratiei (pranayama)
D notes that pranayama techniques must be correctly taught and guided. [See D's chapter on Pranayama in Heart
of Yoga.]
V explains: "Exhaling or expulsion is the ejection of the internal air through the apertures of the nose by a special
kind of effort. Restraining or Pranayama is retention of the breath. The mind can also be calmed or stabilised by these
methods."
H stresses that breathing practice must be accompanied by an attempt to make the mind vacant; this calms the mind.
He also says that exhalation is the key: the body and chest must be kept still, with the abdominal muscles only
responsible for inhalation and exhalation. "Then, to remain as far as possible in that vacant state of the mind is
Pranayama." It is during exhalation that you can get the feeling of the ego disentangling itself from the body. "To
practise this method, the breath should be exhaled with prolonged and appropriate effort. The whole body and the
chest should be kept still and inhalation and exhalation should be done by the movement of abdominal muscles.
When this is practised assiduously for some time, a happy feeling or feeling of lightness spreads all over the body."
S is a bit less prescriptive, simply pointing out that , "whatever be the agitation in the mind, regulating the breath will
help." In other words, by regulating the breath, we can control the mind. S also says that though some pranayama
specialists say that Patanjali referred to holding the breath out, Patanjali didn't go into detail about breathing
exercises, and probably just meant that we should watch and regulate the breath.
T refers to YS II 49-53 for more on Pranayama, saying that in I 34, P is just making a general point about
preliminary practices, which have only the effect of purifying the nadis, and thus calming the mind.
[RO] Din punct de vedere temperamental, nu toti oamenii se pot supune lui Dumnezeu. Chiar daca cineva crede in
Dumnezeu, e posibil ca el sa nu poata face Ishvara pranidhana (supunere completa sau daruire de sine lui Dumnezeu).
Pentru astfel de oameni, Patanjali da aici o cale prin care se poate purifica mintea. Unii dintre noi sunt dinamici prin
temperament, altii sunt emotionali iar altii sunt mistici ori rationali. Deci, intreaga structura mentala poate fi impartita in
aceste patru categorii. Pentru cel dinamic, cea mai potrivita e Karma Yoga. Bhakti e mai buna pentru cei care sunt
emotionali, caci ei se pot supune lui Dumnezeu prin adoratie; ei formeaza majoritatea populatiei. Al treilea grup, adica cei
mistici, sunt potriviti sa practice Raja Yoga si tehnici afiliate de Hatha Yoga, Swara Yoga, Kriya Yoga, Nada Yoga si
Trataka, etc. Al patrulea tip il constituie putinii jnana yogini. Lor le place sa citeasca Upanishadele, Bhagavad Gita,
etc. in care sunt descrise aspectele profunde ale vietii, Universului si meditatiei. Multi dintre noi avem un amestec al
acestor patru tendinte, prin urmare trebuie prescris un amestec al acestor practici si deci Patanjali a descris o mare
varietate de practici. Noi ne putem alege sadhana (practica spirituala) care e cea mai potrivita pentru noi.
Incepand de la videha (yogini dezincarnati) si prakritilaya (yogini fuzionati doar in prakriti), Patanjali a descris
diferite tipuri de sadhana (practica spirituala) pentru diferite tipuri de aspiranti. In aceasta sutra el descrie pranayama
(controlul suflurilor subtile vitale). Trebuie sa intelegem semnificatia lui prachchhardana si vidharana. Primul cuvant
inseamna exhalatie iar ultimul inseamna retinerea suflului afara. Aceasta constituie maha bandha, care include cele trei
bandhas-uri la un loc, si anume jalandhara, uddiyana si mula bandha, in timp ce se face kumbhaka. Incepatorul nu
trebuie sa practice maha bandha. El trebuie sa faca numai rechaka, adica expiratie - de 21 de ori, de 51 de ori sau de
100 de ori. Aceasta se poate numi kapalbhati sau agnisar.
Mintea poate fi adusa intr-o stare de liniste numai prin practica lui rechaka (expiratie), kumbhaka (retinere) si a celor
trei bandhas (bandha:a obliga, legatura). Intr-una din cartile vechi, se spune ca constiinta are doua suporturi - prana
(totalitatea fortelor vitale subtile ale naturii) si vasana (samskaras(intipariri mentale)). Acestea sunt suporturile pe care
mintea se odihneste si pe care constiinta lucreaza. Daca unul din ele este indepartat, celalalt dispare automat. Prana e atat
subtila cat si grosiera. Prana subtila se manifesta sub forma de energie, iar prana grosiera sub forma de respiratie. Exista
cinci pranas-uri majore: prana, apana, udana, samana si vyana.
Cele cinci pranas-uri minore sunt: devadatta, nada, kurma, krikara si dhananjaya. Toate sunt responsabile de
diferitele activitati din corpul uman. Prana e responsabila de inspiratie, actionand la nivelul gurii si nasului, digera hrana,
separa materialele digerate, converteste apa in sudoare si urina si controleaza secretiile glandulare. Sfera sa de actiune
este de la nas pana la inima. Apana provoaca excretia si elimina impuritatile din corp. Sfera sa de actiune este de la buric
pana la talpile picioarelor. Ea provoaca miscarea spre in jos. Samana e formata in membre si nadis. Sfera sa de actiune
este intre inima si buric. Udana mentine tonusul muscular si e responsabila de separarea corpului karmic de corpul
grosier in momentul mortii. Prin controlul lui udana yoginul poate calatori prin aer. Sfera sa de actiune este de la gat la
cap. Vyana guverneaza circulatia sangelui si se misca prin nervi. Ea e situata in regiunea anala.
Dintre pranas-urile minore, nada provoaca tusea si stranutul, kurma provoaca contractiile, in timp ce krikara provoaca
foamea si setea. Devadatta provoaca motaiala si somnul. Dhananjaya intretine hranirea.
Pe langa acestea mai exista inca cincisprezece curenti fini de prana. Ei sunt numiti nadis. Nadi inseamna nerv sau curent
subtil de energie, sau suvita de sange. Nadis-urile transporta impulsurile la si de la creier. Numele lor este: sushumna,
ida, pingala, gandhari, hastijihwa, poosha, ashwini, shoora, kuhoo, saraswati, varuni, alambusha, wishwodari,
shankhini, chittra. In total, exista 72000 de nadis in corp, nadis care transporta senzatii si impulsuri extrem de fine. Trei
dintre ei sunt de o importanta majora, si anume ida, pingala si sushumna. Acesti trei nadis sunt foarte importanti in
yoga deoarece ei transporta curentii cunoasterii superioare. Sushumna e cel mai important din cei trei. Sushumna este
un traiect foarte fin situat in centrul maduvii spinarii, la nivel subtil. Plecand de la radacina anusului (muladhara
chakra), el urca pana la ajna chakra, sau medulla oblongata. Cei trei nadis pornesc din muladhara, care e numita
muktatriveni. Constiinta, senzatiile sunt eliberate aici, unificandu-se. Ei se intalnesc din nou in ajna chakra. Triveni e
un loc in India unde cele trei rauri, Ganga, Yamuna si Saraswati se intalnesc. In comparatie cu aceasta, ajna chakra e
numita yuktatriveni. Inauntrul lui sushumna mai sunt alti trei nadis-uri; unul e numit vajra nadi (cel exterior), iar cel
interior e numit chittra. Inauntrul lui chittra exista un canal fin numit brahmanadi.
S-a descoperit ca procesul de respiratie are un program stabilit si ca fazele lunii au o influenta asupra miscarii si
controlului lui swara, adica respiratia. Respiratia are un efect direct asupra comportamentului individual. Respiratia
controleaza atat gandirea cat si evenimentele trecute, prezente si viitoare ale vietii. In decurs de 24 de ore omul respira de
12 ori pe ora pe nara dreapta de 12 ori pe nara stanga. Nara stanga e numita ida, sau chandra; nara dreapta e numita
pingala sau surya. Analog, ida e numita Yamuna. Dupa fiecare ora, respiratia isi schimba pozitia la nivelul narilor. In
timpul schimbarii de la ida la pingala sau de la pingala la ida, sushumna se activeaza pentru un moment. Acest lucru il
cunoastem de la stiinta numita shiva swara yoga. In primele trei zile ale perioadei lunii pline, respiratia curge prin nara
stanga la rasaritul soarelui, si apoi la fiecare ora se schimba nara. In urmatoarele trei zile respiratia curge prin nara dreapta
timp de o ora de la rasarit. In timpul perioadei de luna noua, respiratia curge prin nara dreapta la rasarit in primele trei
zile. Astfel, acest ciclu se schimba la fiecare trei zile. In timpul unei boli aceasta ordine poate fi inversa. Bolile se pot
prezice cu ajutorul stiintei swara yoga.
Munca fizica grea se poate face cand respiratia curge prin pingala sau nadis-ul soarelui, iar munca fizica usoara si
migaloasa se poate face atunci cand respiratia curge prin ida sau nadis-ul lunii. Meditatia trebuie practicata atunci cand
respiratia curge prin sushumna. Fluxul respiratiei poate fi schimbat prin anumite tehnici. Inchizand ochii si meditand
asupra narii stangi, se poate schimba fluxul respiratiei de la aceasta nara, dar acest lucru depinde de profunzimea
concentrarii. Respiratia poate fi facuta sa curga prin nara dreapta culcandu-ne pe partea stanga si tinand o perna la
subsoara. Alta metoda de a schimba fluxul respiratiei este de a infunda nara prin care nu vrem sa curga respiratia cu un
ghemotoc de bumbac. Mai exista multe alte metode.
Respiratia in pranayama trebuie facuta foarte incet. Aceia care respira incet si profund traiesc mult. Iepurele respira
de 80 de ori pe minut si traieste numai opt ani. Maimuta respira de 32 de ori pe minut si traieste 10 ani. Cainele
traieste 12 ani si calul 25 de ani. Ei respira de 29 si de 19 ori respectiv, pe minut. Omul respira de 13 ori pe minut si
ar trebui sa traiasca 120 de ani. Sarpele, care traieste 1000 de ani, respira numai de 8 ori pe minut, iar broasca
testoasa respira de 5 ori pe minut si traieste 3000 de ani. Acest lucru arata importanta retinerii respiratiei.Kumbhaka
la care se refera sutra este facuta pe vid.
Variante de traducere
Or by pausing after breath flows in or out.
[RO] Sau prin expiratie (RECHAKA) si retinerea respiratiei (KUMBHAKA) se poate controla mintea.
[AT]Also the mind becomes calm by regulating the expulsion and retention of the breath (pranayama).
[CJ] Or peace may be reached by the even sending f orth and control of the life-breath.
[D] The practice of breathing exercises involving extended exhalation might be helpful.
[F] Or [the restriction of the fluctuations of consciousness is achieved] through expulsion and
retention of the breath (prana) [according to the yogic rules].
[R] Optionally, by expulsion and retention of breath.
[S] Or that calm is retained by the controlled exhalation or retention of the breath.
[T] Or by the expiration and retention of the breath.
[SK] Or by expulsion and retention of prana
[RM]Optionally, by the expulsion and retention of breath.
[BNG] Optionally, mental equanimity may be gained by the even expulsion and retention of energy.
[RI] Or by expulsion and retention of breath (prana).
[DK] The peace of the chitta is also brought about by the regulation of the prana or life breath.
[SB] as does the expelling and retaining of the breath.
[SJ]Or, during the cessation of breath.
[H] By exhaling and restraining the breath also (the mind is calmed)/Par l'expiration et la restriction de
la respiration aussi (la pensee est calmée).
[DUN] Controlled expulsion & retention of breath.Ou l'union est atteinte par l'inspiration et
l'expiration controlée.
[FM] O (uno puede controlar la mente) por la exhalación y retención de la respiración.
[JA] Opcionalmente, (se logra serenidad mental) alargando la exhalación.
[DAA] O bien mediante la emisión y la retención del aliento
[VIV]By throwing out and restraining the Breath.
YS 1.35. ev:\:y:v:t:i v:a )v:àe¶:,tp:Àa m:n:s:H ¡sT:et:en:b:¡nD:n:i .

viṣayavatī vā pravṛttir utpannā manasaḥ sthiti-nibandhanī
viùayavatã và pravçttir utpannà manasaþ sthiti nibandhanã
visayavati va pravrittirutpanna manasahsthitinibandhani

R: Ori (se poate realiza calmul, stabilitatea, transa mistica) prin practica fixarii atentiei asupra vishayavati
(experientei senzoriale; campul perceptiei senzoriale devine obiect al concentrarii in vederea transformarii
curgerii aleatoare a constiintei in curgere orientata), ceea ce aduce manas (mintea; centralizatorul
impresiilor senzoriale) intr-o legatura stabila(sthiti nibandhani) nemijlocita cu obiectul si determina
aparitia perceptiei extrasenzoriale(pravrittih) [ca urmare a depasirii dualitatii subiect-obiect, apare
functionarea holografica si starea de constiinta neconditionata(asamprajnata-samadhi ), iar ca efect
secundar: perceptia extrasenzoriala];
E: Or [we can establish the calm, the steadiness of mind and the mystic trance) using the concentration on
vishayavati (sense perceptions) in order initiate a stable direct connection (sthiti nibandhani) between
manas(sensory-motor mind; ruler of motor and sensory organs; located within the manomaya kosha) and an object
which give birth to supernormal perceptions(pravrittih) [the effect of this concentration used by shamans is the
trancending subject-object distinction or duality,in order to establish the state of holographic functioning and the non
conditioned trance(asamprajnata-samadhi; the same as nirvikalpa samadhi), and as a secondary effect: subtle or
supernormal perceptions are achieved]; F: Ou [on peut calmer et stabiliser le mental] par la focalisation de
l’attention sensorielle sur un objet jusqu’à l'émergence d'une activité sensorielle subtile(pravritti) à cause
de l'établissment d’une connexion directe stabile(sthiti nibandhani), entre le mental(manas) et objet [le
fonctionnement holographique ou nondualiste de l'esprit, est réalisé quand la disctinction ou la dualité
subjet-objet est transcedée, à la suite de la concentration sur un objet; voir le marabout qui fixe le regard sur
la lame d’un couteau pour accéder à la transe clairvoyante]. S: O [la mente puede ser estabilizada] cuando
se produce la fijación continuada del objeto sensible(vishaya-vati pravritti), hasta la aparición de una
conexión estable(sthiti nibandhani) directa(pravritti) del órgano mental(manas) y objeto [la percepción
excepcional (pravrittih-utpanna) es un indicio de l'aparición de la percepción directa o la percepción
divina (divya samvid); el surgimiento de poderes divinos transcendentes, poderes sobrenaturales(siddhis),
es un signo de la disparición de la dualidad objeto-sujeto y de la aparición del funcionamiento holográfico]
Nota: Aceasta sutra indica modul de a intra in transa neconditionata (asamprajnata-samadhi; cunoscuta in
Vedanta ca: nirvikalpa samadhi) prin fixarea unui anumit obiect senzorial, pana se realizeaza legatura stabila(sthiti
nibandhani). Momentul in care aceasta legatura stabila, dintre manas si acel obiect, devine directa este indicata
de aparitia pravritti, adica a perceptiei directe (perceptiile extrasenzoriale; subtile, supranaturale). Din acest punct
putem folosi perceptia extrasenzoriala pt stabilizarea in continuare a mintii. Versiunile de traducere existente[vedeti mai
jos] incep cu efectul (perceptiile extrasenzoriale; subtile, supranaturale) si trec cu vederea cauza sau calea de a ajunge
acolo. Marabout, oameni sfinti (in limbajul berber) si vraci, care tin in viata traditiile preislamice, folosesc fixarea cu
privirea a lamei unui cutit infipt in masa pt. a intra in transa, care le deschide accesul la capacitatile extrasenzoriale
(clarvedere), in vederea descoperirii unui leac pt o anumita maladie.

viṣaya(vishaya): R: obiect (al experientei); campul perceptiei senzoriale devine obiect al concentrarii in vederea
transformarii R:curgerii aleatoare a constiintei in curgere orientata; E:object (of experience), phenomenon;
vatī (vati): R: avand; E:having
viṣayavatī (vishayavati): R:senzorial; experienta senzoriala;simtire,sensibilitate; campul perceptiei senzoriale devine obiect
al concentrarii in vederea transformarii curgerii aleatoare a constiintei in curgere orientata E:sense perception/sensuous;
vā (va)(वा )= R: MW967.2; MW934.2 (conjunctie, indeclinable) sau;ori, optional,de asemenea; in mod alternativ; si ,in acelasi
MW967.2; MW934.2 (conjunction, having no grammatical inflection) or, otherwise; either, word used to connect two
alternatives; alternatively, optionally;besides ; in an optional way; too, also, besides; I.23 - I.34 - I.35 - I.36 - I.37 - I.38 - I.39 -
III.23- III.34 - IV.34; F: ou; S: MW967.2; MW934.2 (conjunción, indeclinable) o bien, o, opcionalmente, también; I.23 - I.34
- I.35 - I.36 - I.37 - I.38 - I.39 - III.23 - III.34 - IV.34;
pra( )= R: anterior unui lucru, inainte;in fata E: before;forward; S: antes de algo, delante;
vṛtti (vritti)(v:àe¶: ) = R: MW1043.1 (feminin) modificare, proces, activitate, fluctuatie, deriva din √vrit (a se invarti,a merge;
a se roti; a se misca); fluctuatii mentale; impulsuri cerebrale ; unde modulate;unde; semnale; modificari ale
mintii;impulsuri;miscari circulare,vartejuri,forme circulare;valuri,unde(pe oglinda mentala),transformari, modificari,traficul de
imagini mentale,ganduri, cuvinte(dialogul interior);continutul mental (pratyaya)la un anumit moment(ganduri;sentimente,
senzatii,perceptii,idei, amintiri,viziuni, dorinte, griji), agitatie,vacarm, zarva, tulburare, dezordine,tipare,modele,imprintari,
programe;modalitati de reprezentare; scheme,tipare de modelare si de oglindire a realitatii pe ecranul mental;oglindirea realitatii
prin vrittis reprezinta o "realitate secunda", o proiectie mijlocita (senzorial,cognitiv, imaginativ,verbal,logic sau analogic),care
nu trebuie confundata cu insasi realitatea;o zicala taoista face referire la acest lucru:"Luna oglindita in apa lacului nu este
insasi Luna"; adevarata realitate e perceputa nemijlocit doar in cursul procesului de functionare holografica,atunci cand are loc
identificarea subiect-obiect (samadhi);pana atunci,pt. a vedea folosim o modalitate mijlocita de impulsuri(vritti),in modul in
care generam imaginile pe un ecran de televiziune; E: mental fluctuations; modifications; vortex,whirl, waves(on the mental
mirror),mental images;momentary mental content (thoughts; feelings; memories);turnings,movements,turmoils,traffic,
patterning; S: MW1043.1 (femenino) modificación, proceso, actividad, fluctuación, giro; deriva de √vrit (girar, revolver, rodar,
mover); 1) remolino, torbellino; 2) proceso o actividad; I.2 - I.4; vrittayah (femenino, nominativo, plural) I.5 - II.11 - IV.18;
vrittih (femenino, nominativo, singular) I.10 - II.50 - III.43; vritteh (femenino, genitivo, singular) I.41- II.15;
pravṛttiḥ(pravrittih) ( वृ )= R: perceptie exceptionala ori extraordinara; activitate BG[Bhagavad-Gītā] 14.12; inceput[
BG 15.3-4] ;emanatie [BG 18.46]; funcţionare; ce ia nastere din activitate; facultate superfizică; MW727.1 (femenin) perceptie
exceptionala, proces mental continuat;format din pra (anterior unui lucru, inainte;in fata) + vritti (modificare, proces, activitate,
fluctuatie), deriva din √vrit (a se invarti,a merge; a se roti; a se misca); 1) perceptie exceptionala ori extraordinara; 2) cunoastere,
proces mental continuat , 3) activitate, progres, efort continuu; YS 3.25 -4.5; pravrittih (femenin, nominativ,
singular) YS1.35; E: extraordinary sense perceptions; higher sense activity; activity of (higher) senses; arising of
activity experienced by the senses; function, occupation, pursuit; activity; BG[Bhagavad-gītā] 14.12 the beginning; BG 15.3-4
the emanation; BG 18.46; S: MW727.1 (femenino) percepción excepcional, proceso mental continuado; pra (antes de algo,
delante) + vritti (modificación, proceso, actividad, fluctuación), deriva de √vrit (girar,revolver, rodar, mover); 1) percepción
excepcional o extraordinaria, 2) conocimiento, proceso mental continuado, 3) actividad, progreso, esfuerzo continuado; III.25 -
IV.5; pravrittih (femenino, nominativo,singular) I.35;
utpannā (utpanna) (उ प न ) = R: MW213.3 (masculin) aparut;ivit;E: brought about/arisen; produced; S: MW213.3
(masculino) surgido;
manasaḥ(manasah): R: a minţii; manas:centralizatorul impresiilor senzoriale; centralizatorul terminalelor de cunoastere si de
actiune (indriya); E: mind; of the mind;
sthiti : R: fermitate; stabilitate; E: stability, steadiness
nibandhanī(nibandhani): R: care tine;ce leagă; E: holds;cause/binder (of), helpful in establishing.
sthiti-nibandhanī(sthiti nibandhani): R: legatura stabila; E: bind to steadiness;
Variante de traducere
[RO] Altfel, mintea poate fi stăpanită şi făcută fermă concentrand-o asupra experienţei simţurilor, astfel
incat să simţim vie, intensă şi constantă plăcerea pe care aceste simţuri ne-o procură.
[AT]Or the mind becomes controlled and stable through the changes produced by extraordinary sense
perceptions.
[CJ] Faithful, persistent application to any object, if completely attained, will bind the mind to steadiness.
[D] By regular enquiry into the role of the senses we can reduce mental distortions.
[F] Or [the condition of restriction comes about when] an object-centered activity has arisen that
holds the mind in steadiness.
[R] Or, higher sense activity appearing, mental steadiness results .
[S] Or the concentration on subtle sense perceptions can cause steadiness of mind.
[T] Coming into activity of (higher) senses also becomes helpful in establishing steadiness of mind.
[SK] Or achievement of supernormal perception of a divine object brings the mind to steadiness
[RM]Or, Higher sense-activity appearing, causes mental steadiness.
[BG] Or activity of the higher senses causes mental steadiness.
[RI] The awakening of subtle sensory vision can hold the mind in a state of steadiness,
[DK] The mind can be trained to steadiness through those forms of concentration which have relation to the
sense perceptions.
[SB] Also subtle vision produces the best modification of the higher consciousness bringing the mind into
stability,
[SJ]Or, maintaining a stable mind as sensations arise.
[H] The development of higher objective perceptions called Visayavati also brings about tranquillity of
mind./Le developpement de la perception objective appeleappeléee Visayavati apporte aussi de la
tranquillité mentale.
[DUN] Or it comes about when a supernal sensoric activity has arisen which holds the mind steady.
Ou par l'émergence d'une activité sensorielle aiguë qui stabilise le mental.
[FM] O sino, la mente puede ser estabilizada guiándola a la estabilidad de la experiencia sensitiva.
[JA] Además, cuando se produce la percepción continuada del objeto se conecta con la estabilidad mental.
[DAA] También la aparición de una función ligada a un objeto de los sentidos es capaz de llevar a la
estabilidad del sentimiento interno
[VIV] Those forms of concentration that bring extraordinary sense perceptions cause perseverance of the mind.
D's version seems easy to understand but it doesn't address the concept of higher sense-perceptions which appears in
the other translations. V/H, S and T (with V as the ultimate source) all say that, for example, by concentrating on the
tip of the nose you can eventually arouse a higher/subtler sense of smell. H also gives the example of still being able
to see an image with your eyes shut, if you have successfully concentrated on it with your eyes open.I have to confess
that I haven't experienced any of these heightened sensory perceptions - but this is probably because I don't
concentrate hard enough, or because I haven't practised for long enough.[F] Comments: This technical-sounding
aphorism contains a relatively simple idea: According to the Sanskrit commentaries, “object-centered activity”
(vishaya-vati pravritti) denotes a state of heightened sensory awareness called “divine perception” (divya-samvid).
The idea is that, for instance, the heightened sensation of smell or touch focuses the mind to the point where the
yogin may achieve the state of restriction (nirodha).
[RO] Aceasta sutra descrie o tehnica aditionala care poate fi practicata de aceia care nu pot face Ishvara pranidhana
(supunere completa sau daruire deplina de sine lui Dumnezeu), mahabandha (tehnica yoga importanta) sau pranayama
(controlul suflului). Este adevarat ca multi aspiranti gasesc dificila practica pranayama-ei din lipsa unei indrumari
competente, datorita incapacitatii sau din cauza lipsei de hrana corespunzatoare. Aceasta sutra furnizeaza o metoda mai
simpla de a controla mintea prin trezirea activitatii perceptiei simturilor. Aici, mintea e pusa sa se autoobserve in decursul
procesului de perceptie senzoriala; adica, perceptia prin intermediul vederii, auzului, mirosului, gustului si pipaitului.
Fuzionand constiinta mentala cu aceste perceptii senzoriale, mintea intra sub control. Altfel spus, constiinta mentala poate
fi fuzionata cu constiinta sunetului prin intermediul mantras-urilor, bhajan, kirtan, etc. O fiinta rafinata poate ca nu
gaseste aceasta metoda ca fiind interesanta, dar adevarul este ca daca se patrunde adanc, ea poate aduce controlul mintii.
Acesta e un principiu de Nada Yoga.
Mintea poate fi de asemenea controlata dezvoltand constiinta formei prin trataka, care consta din concentrarea asupra
unei forme oarecare, si in mod similar, prin dezvoltarea constiintei pipaitului si a mirosului. Prima apare atunci cand
guru-l il atinge pe discipol pe cap, iar cea de-a doua survine odata cu practica lui khechari mudra (tehnica speciala
yoga). Concentrand mintea asupra varfului nasului, apare un miros subtil sau psihic, care poate fi folosit pentru a controla
mintea. Constiinta gustului e dezvoltata prin concentrarea asupra varfului limbii. Viziunile colorate apar prin concentrare
asupra palatului in khechari mudra. Pipaitul psihic e experimentat prin concentrarea asupra partii centrale a limbii.
Auzul psihic e dezvoltat prin concentrarea asupra radacinii limbii. Toate aceste procese psihice devin baza pentru auto-
control. Cand ele sunt dezvoltate, studentul incepe prin concentrarea asupra lor, iar dupa un timp mintea le depaseste,
atingand nivele mai profunde. Aceasta este starea de complet control mental. Toate acestea implica activitatea simturilor,
indriyas, in dharana (concentrare) si pratyahara (retragerea simturilor).
In anumite scoli de meditatie buddhista, preotul bate toba si mediteaza asupra sunetului. Aceasta e o sadhana (practica
spirituala) elementara, dar e folositoare multora dintre noi. Bhajan e una din cele mai populare sadhana din India.
Cantaretul poate canta ore intregi numai o singura nota sau numai un singur cantec, neauzind si nevazand nimic altceva
decat sunetul bhajan-ului. Aceasta e o sadhana elementara, dar e importanta deoarece ea poate duce usor la dharana
(concentrare) si dhyana (meditatie). Kirtan (reuniuni publice in care se recita cu fervoare si se canta anumite texte
spirituale si chiar se danseaza in cinstea lui Dumnezeu) e de asemenea una din cele mai usoare si mai eficiente sadhana.
Ea se face cu o persoana care conduce si celelalte o urmeaza. Exista metode diferite. Uneori ea poate dura 24 de ore,
producand efecte extraordinare asupra auditoriului.
YS 1.36. ev:S:aðka v:a jy:aðet:\m:t:i

viṣokā vā jyotiṣmatī
vi÷okà và jyotiùmatã(Vishoka va jyotismati)
R: Ori [se pot stinge umbrele(vrittis) si realiza calmul, stabilizarea psiho-afectiva si transa mistica prin
practica repetata a fixarii atentiei] pe lumina Lumina interioara(jyotishmat) (neconditionata, necreata,
divina) lipsita de durere sau de umbra(vishoka) [sau fixandu-ne in starile luminoase si senine ale cerului
dinlauntru, care se afla dincolo de dualitate, tristete, suferinta, si in care am ajuns in cursul calatoriilor
interioare];
E: Or [we can estinguish the shadows(vrittis) and calm the mind in order to realize the mystic trance by
concentrating] on the supreme shining Inner Light (jyotishmat) ever-blissful (without shadow) beyond all suffering
(vishoka) [serene or luminous states experienced within during our inner voyage which are beyond all suffering].
F: Ou [on peut réaliser le calme mental, la stabilitée et la transe mystique] par la concentration sur la Lumière
intérieure transcendante ou suprasensible (jyotishmat) [qui est dans chaque être humain] libre de soufrance et dualité
(vishoka) [les états de pure conscience, lumineux et sereins, comme un ciel sans nuages, au delà de la soufrance et
de la tristesse, qui sont expérimentés au cours du voyage intérieur];
S: O [puede provocar la estabilidad mental o la restricción mediante la concentracion sobre]la Luz trancendente
interior(jyotishmat) sin dolor (vishoka) [ los actividades mentales que son luminoso y sin dolor;
y sin dolor;
viṣokā(vishoka) : R: fara suparare; E: free of sorrow; blissful/sorrowless, serene;
- I.35 - I.36 - I.37 - I.38 - I.39 - III.23 - III.34 - IV.34;
jyotiṣmatī(jyotishmati): R: luminos, plin de lumina; E:luminous the supreme light/luminous.
This is an incredibly elliptical sutra!
V explains: "Contemplation practised on the innermost core of the heart brings about knowledge of
Buddhi.... Similarly, the mind engrossed in the thought of pure I-sense appears like a waveless ocean,
placid and limitless, which is pure I-sense all over." H's commentary on V says, "The method of gradually
reaching the contemplation of Buddhi-sattva or pure I-sense is first to imagine in the 'lotus', i.e. core of the
heart, called the abode of Brahman, the presence of a limitless uninterrupted expanse of clear effulgence
like the sky."
I find this interesting because it may explain my occasional experience of bright blue, when my eyes are
shut and when my mind is especially calm.
Further on, H advises, "First imagine in your heart a limitless, sky-like or transparent effulgence; then think
that the self is within that, i.e. 'I am spread all over it'. Such thought brings ineffable bliss."
S asks us to imagine a "brilliant light" inside our hearts, representing "Divine Consciousness". He adds that
though we have to imagine it at first, it will eventually become a reality.
[RO] Mintea poate fi facuta sa fie ferma prin manifestarea luminozitatii senine interioare, care se obtine prin
concentrarea asupra nada-ei sau asupra lui bhrumadhya, centrul dintre sprancene. Luminozitatea interioara e
senina, calma, tacuta si linistita; ea nu e o lumina vie. Ea poate fi experimentata in timpul meditatiei profunde.
Ea e de doua feluri. Uneori, in somn apare o explozie brusca de lumina, care e foarte neplacuta. Patanjali nu
vorbeste aici despre aceasta. El vorbeste despre lumina interioara care e tacuta. Mintea poate fi controlata prin
experimentarea acestei lumini senine. Exista multe metode prin care aceasta lumina poate fi vazuta. Una din
ele este concentrarea asupra centrului dintre sprancene; alta, este concentrarea pe o nada (sunet).
YS 1.37. v:it:rag:ev:\:y:ö v:a ec:¶:m:Î

vãta ràga viùayaü và cittam
R: Ori (se poate realiza calmul, stabilizarea psiho-afectiva si transa mistica) daca chitta(mintea) are drept
obiect de fixare a atentiei si de identificare (vishayam) modelul sau exemplul celor eliberati(vita) de
dorinte (raga) [atasari; persoanele eliberate de egoism, de fapte subiective, pasiuni; vedeti si :YS 1.33;YS
2.3;YS 2.7]; E: Or [restriction of vrittis is achieved when] the mind (chitta) has for its object of concentration
(vishayam) those beings who are free (vita) of attachment (raga) [desires; passions; see also:YS 1.33;YS 2.3;YS
2.7 ].F: Ou (la pensée peut être pacifiée) en prenant comme objet de la concentration(vishayam) du
mental(chitta) ceux qui sont libres(vita) de désirs ou de l'attachement(raga);
S: O bien[chitta se clarifica; la restricción se alcanza] teniendo como objeto de concentración (vishayam)
de la mente(chitta) los liberados(vita) de la pasión(raga).
Nota: Mintea este ancorata, fixata pe tinta spre care noi ne indreptam constient identificarea - procesul de aliniere a
celor trei atentii, care conduce la coborarea in inima, in centru- atat in Mahavakya(vedeti cartea: "Tratatul practic de
Raja Yoga"; Iisus:"Eu si Tatal meu una suntem"), cat si in rugaciunea isihasta autentica, care ne uneste cu starea
divina (iar nu ne separa, cum se petrece azi in forma alterata a rugaciunii inimii, care utilizeaza culpabilizarea in locul
predarii si intareste distinctia si dualitatea prin plasarea lui D-zeu in afara, contrar mesajului lui Iisus, care a spus ca:
"Imparatia Cerurilor este inlauntrul vostru"). Doctrina isihasta se intemeiaza pe o antropologie si o teologie care
sustin posibilitatea omului de a realiza uniunea cu omniprezentul D-zeu(inclusiv launtric), de a fi Indumnezeit. Aici
se afla, dupa spiritualitatea isihasta, menirea umanitatii si ratiunea incarnarii lui D-zeu : "D-zeu s-a facut om, pt. ca
omul sa poata deveni D-zeu", dupa cum spunea sfantul Athanase.

vīta (vita): (persoana) lipsita de; liber de; free from, without;
rāga(raga) - R: atractia;atasarea;raspuns ,reactie sau colorare (afectiva determinata de sursele de placere); dorinta de a
apuca(pastra;poseda,de a ne insusi;a avea); inlocuirea lui "a fi" cu "a avea"; Revedeti filmul "Instinct ", in care profesorul Ethan
Powell (alias:Anthony Hopkins), un cunoscut expert in studierea comportamentului gorilelor,foloseste termenul "takers"
("apucatori" pt. a numi oamenii conditionati, care au uitat rostul vietii)[vedeti si:YS 1.12];cautarea surselor de placere; dorinta;
pofte (carnale);desfrau; dorintã puternicã; pasiune; dependenta,adictivitatea (droguri interne si externe:materiale ,energetice si
informationale); a ravni la; a dori fierbinte;a fi insetat; E: attraction, attachment, affective response or coloring due to
pleasure;desire; passion; lust; the desire to take;mankind is divided between "to have" ("takers") and "to be"("beings"); You can
discover the conditioning or the programming "to have" and "to take" instead of "to be" in the movie "Instinct ", in which Ethan
Powell (alias:Anthony Hopkins), a well known expert in the behaviour of gorillas use the term "takers"(to name all the people
that has forgotten what is the real meaning of life)[see:YS 1.12];viṣaya(vishaya): R: obiect (al experientei); campul
perceptiei senzoriale devine obiect al concentrarii in vederea transformarii R:curgerii aleatoare a constiintei in curgere orientata;
E:object (of experience), phenomenon;
- I.35 - I.36 - I.37 - I.38 - I.39 - III.23 - III.34 - IV.34;
cittam (chittam) = R: minte; procesele care conduc la manifestarea ecranului mental;traficul din minte;constienta;
constiinta;tiparul "etichetarii",care apeleaza la simboluri verbale(cuvinte) sau vizuale(imagini,ideograme, caractere), conduce la o
eroare de procesare a realitatii si la traducerea termenului chitta drept obiect:substanta mentala;minte,memorie(a-si aduce
aminte);gand, idee,parere;in realitate in univers nu exista lucruri ci doar procese-mintea este o curgere ca un rau care se modifica
permanent, un trafic de imagini, ganduri, senzatii (vedeti:vritti);a considera mintea un obiect conduce la neglijarea "vegherii":
mintea e un proces ca si un rau iar fara practicarea constientei impartiale nu trecem dincolo de tesatura care alcatuieste
ecranul;amintiti-va ca "nu ne putem scalda de doua ori in apa aceluiasi rau"; E:mind; mind-stuffl;mental screen;
Note: For P's definition of ràga, see YS II.7
V simply says, "If a Yogin meditates on a passionless mind he also attains stability of mind." This, as H
comments, is because "a mind free from passion finds it easy to be unattached and free." H also says, "If
one's own mind can be freed from desires, and thus free from thought, and if that state of the mind can be
mastered by practice, then also the mind becomes free from attachment to objects. This is really practising
detachment."
This seems to sum it up very well, and very clearly. S says much the same, but doesn't say it so well. D's
note is worth mentioning - that you can choose either a living or dead person as your focus. T, for once, is
down-to-earth in his commentary. One useful thing that he says is "We should note that Patanjali
recommends meditation not on an abstract virtue but on the virtue as embodied in a human personality.
There is a definite reason for this. In the first place a beginner who is still trying to acquire steadiness of
mind is not likely to derive much benefit from meditation on an abstract virtue.... Secondly, earnest
meditation on such a personality puts us in rapport with that personality and brings about a flow of power
and influence which accelerates our progress."
So all you have to do is identify an appropriate person - probably a yoga teacher e.g. Krishnamacharya, or a
spiritual teacher such as Jesus. If I were to choose Jesus I think the Beatitudes would be a good object of
meditation. I know bits of them, but I would need to learn them by heart.
[RO] Vitaraga este o fiinta care a renuntat la raga (atractia fata de sursele de placere);Concentrandu-ne
mintea asupra unor astfel de persoane, ea poate fi facuta ferma si poate fi controlata.
YS 1.38. sv:pn:en:dÓajW:an:al:mb:n:ö v:a

svapna-nidrā-jñānālambanam vā
svapna nidrà j¤ànàlambanaü và

R: Ori (se poate realiza calmul, stabilizarea psiho-afectiva si transa mistica daca) mintea (chitta) foloseste
drept temelie a concentrarii atentiei (alambanam) cunoasterea (jnana) dobandita in cursul starii de somn
paradoxal sau cu visuri(svapna) si a somnului profund (nidra);[trezirea constientei in vis grabeste accesul
in "starea a patra" (turiya) de veghe paradoxala]
E: Or[restriction is achieved if ] the mind(chitta) is concentrating on the base (alambanam) offered
by the knowledge(jnana) gained during dreams (svapna) or dreamless sleep(nidra);
F: Ou (la pensée peut être pacifiée) en prenant comme objet ou base de la concentration(alambanam) du
mental(chitta) la connaissance(jnana) qui émerge du rêve(svapna) et du sommeil profond(nidra);
S: O bien[chitta se clarifica; la restricción se alcanza] teniendo como objeto soporte de concentración
(alambanam) de la mente(chitta) el conocimiento(jnana) [que surgen durante] el ensueño o el estado
onírica(svapna) y del sueño (nidra);
svapna : R: vis; E: dream/dream state; nidrā(nidra): R: somnul profund; starea de somn profund fara visuri;lipsa
constientei;somnolenta;inertia; impuls autonom emise de programul automat de punere in repaus si de activare;(see definitia
nidra in YS 1.10); E:deep sleep state;dreamless sleep;slumber(see "nidra"definition in :YS 1.10;
ālambanam(alambanam): R: bazandu-ne pe; a lua drept suport;a fixa atentia pe; E:resting on to hold attention/(having for
its) support;
I.36 - I.37 - I.38 - I.39 - III.23 - III.34 - IV.34;
H thinks this may be a suitable option for some people. If I understand him correctly, he suggests that if a
suitable image appears in a dream, you can use it as an object of contemplation when awake. He also seems
to suggest that - if you have the ability - you can actiually contemplate the object while still dreaming (a
sort of "lucid dreaming", presumably). As for using deep sleep as a focus, H says you take the tamasic
feeling of deep sleep as your object of contemplation.
This seems a bit improbable to me. Or at any rate I don'tthink I would find this option appropriate for me!
T's explanation delves into the "astral world" of theosophy, and doesn't appeal to me at all. As usual D has
a helpfully down-to-earth comment. He points out that sometimes "even the most ordinary, day to day
occurrences are not always clear to us", but that a good night's sleep can create a very different perspective.
I feel I haven't fully got to grips with this sutra. Maybe I need to sleep on it!!
[RO] Mintea poate fi controlata si prin metode de somn constient. Somnul constient e stadiul ultim in antar
mauna (liniste launtrica). Exista o metoda de a visa constient, dar este periculoasa si numai initiatii o pot
practica. Acest proces poate fi benefic mai ales acelora care sunt nervosi. Prin tehnicile de visare si somn
constient se dezvolta constiinta visului si a somnului in timp ce fiinta se gaseste in aceste stari.
De obicei visele noastre sunt inconstiente; ele sunt traite, dar nu vizionate. Noi nu avem control, asupra
acestora, dar in cazul metodei recomandate aici, aspirantul devine capabil sa le produca si sa le controleze in
mod constient. Noi ne putem controla gandurile in mod constient, subconstient sau inconstient. In acest proces
nu sunt controlate numai actiunile constiente si intelectul, ci chiar si actiunile subconstiente. In timpul viselor
constiente practicantul nu aude nimic din ceea ce se intampla afara. Cunoasterea sau constiinta acestor doua
stari poate fi facuta suportul pe care mintea sa se poata concentra. Aceste metode sunt desemnate acelora cu un
temperament special; ele nu sunt pentru oricine.
YS 1.39. y:T:aeB:m:t:Dy:an:a¾a
yathābhimata-dhyānād vā
yathàbhimatadhyànàdvà (Yathabhimatadhyanadva)
R: Ori, [se poate realiza calmul (prasāda)] daca meditam(dhyana) asupra ceva care ne cheama sau ne
focalizeaza atentia (abhimata)[afectiv, cognitiv, senzorial, instinctual; vedeti: Nota]
E: Or, [one can realize calm, stable and tranquil state of mind(prasāda)] by meditation (dhyana) on whatever that
has the capacity of focusing our attention (abhimata) [which appeals to him or towards which one may like or has a
predisposition, an attraction, dearest to the heart, interesting;according to one's predilection ].
F: Ou, [la pensée peut être pacifiée(prasāda)] en contemplant (dhyana) quelque chose qui nous permet de focaliser
notre attention (abhimata) [quelque chose que l'individu aime].
S: O, [la pacificación de la mente (prasāda) se logra ] con la meditación(dhyana) sobre lo que manifesta la
capacidad de entrenar su mente en la fijación (abhimata) [el soporte externo deseado, que facilita la concentración,
que manifesta la capacidad de entrenar su mente en la fijación sobre un solo punto (ekagrata)].
Nota: Aceasta practica de aliniere si de intrare in transa foloseste atat vantul care ne bate in panze(ceea ce
ne place), cat si vantul contrar(ceea ce nu ne place)- in loc sa luptam cu o placere, cu o durere sau cu un
instinct profitam de focalizarea atentiei pt. a ajunge la sursa durerii, placerii, si a instinctului, si in final la
izvorul constiintei si al tuturor lucrurilor manifestate. Milton Erickson a recomandat aceasta metoda unui
pacient, care suferea de dureri de coloana vertebrala, a caror cauza nu a putut fi descoperita prin nici o
metoda de investigatie. De ce sa nu profitam de faptul ca orice durere ne focalizeaza, ne cheama atentia pt.
a lua masurile care se impun( eliminarea sursei; retragerea mainii din foc, scoaterea acului). Aceasta sutra
ne spune, ca, pt a realiza calmul, stabilizarea psiho-afectiva si transa mistica, putem sa ne concentram si sa
intram in absorbtie meditativa (sa ne daruim, sa ne abandonam si acceptam sa ne concentram constient)
asupra obiectului care ne cheama si ne focalizeaza atentia [care ne incanta sau care ne rapeste(pentru care
simtim afinitate, atractie sau rezonanta) afectiva(iubire; placere), instinctuala (nevoia de supravietuire),
senzoriala (bucurie estetica; rapire in fata unui peisaj de vis, care ne taie respiratia), cognitiva(dorinta de a
gasi solutia la o problema-Evrika-Arhimede)]

yathā (yatha): R: ca si; E: as;
abhimata : R: dorit;ales; E:per choice [or desire]/ desired;
dhyānāt(dhyanat):R: prin meditatie; by meditating; E: meditative absorption vā(va)(वा )= R: MW967.2; MW934.2
(conjunctie, indeclinable) sau;ori, optional,de asemenea; in mod alternativ; si ,in acelasi timp; oricare,fiecare(din doi);fie, de
altfel, pe langa aceasta; I.23 - I.34 - I.35 - I.36 - I.37 - I.38 - I.39 - III.23 - III.34 - IV.34; E: MW967.2; MW934.2 (conjunction,
having no grammatical inflection) or, otherwise; too, also, besides;either, word used to connect two alternatives; alternatively,
optionally;besides ; in an optional way; I.23 - I.34 - I.35 - I.36 - I.37 - I.38 - I.39 - III.23- III.34 - IV.34; F: ou; S: MW967.2;
MW934.2 (conjunción, indeclinable) o bien, o, opcionalmente, también; I.23 - I.34 - I.35 - I.36 - I.37 - I.38 - I.39 - III.23 -
III.34 - IV.34;
H comments, "Such is the habit of the mind that if it can be stabilised for some length of time on any
particular thing, it can be stabilised on other things also." However, as S points out, if you can get advice
from someone else with the right knowledge, that makes more sense than faffing about and trying this and
that in an aimless way. T makes the point that different methods suit different people, so if you can find an
object of contemplation towards which you are genuinely attracted, it will obviously make the practice of
meditation much easier. But T also sensibly adds the caveat that a little experimentation is OK, but constant
chopping and changing is counterproductive.
I just wish I could settle permanently on an appropriate object of contemplation. I think thought that either
1.35 or 1.37 provides what I need.
[RO] Aici se da libertate completa de alegere. Aceasta pentru ca dhyana (meditatie) facuta asupra unui obiect
care atrage, cum ar fi obiectul devotiunii, e calea cea mai sigura de a linisti mintea, de a o controla si de a o
focaliza. Obiectul ales poate fi o cruce, swastika, un idol sau pur si simplu AUM - orice este agreabil
(abhimata). Aspirantul trebuie sa-si aleaga acele obiecte asupra carora sa-si poata concentra mintea.
YS 1.40. p:rm:aN:Øp:rm:m:ht:Îtv:ant:að|sy: v:S:ikarH

paramāṇu-parama-mahattvānto ‘sya vaṣīkāraḥ
paramàõuparamamahattvànto 'sya va÷ãkàraþ (Paramanuparamamahattvantoasya vasikarah)
R: Astfel [prin practicile de absorbtie concentrativa indicate anterior: YS 1.23; 1.27; 1.33-39] se obtine
controlul(cognitiv si efector) nemijlocit, care se extinde de la infinitul mic, la infinitul mare[se realizeaza
cunoasterea nemijlocita si actiunea directa, asupra tuturor nivelurilor de manifestare ale universului
(dinlauntru si din afara) de la cea mai subtila profunzime(campuri si particule subatomice), pana la
manifestarile grosiere, cu cea mai mare extindere in spatiu si timp; vedeti si : YS 3.50; 3.48].
E: When [through such practices of concentrative absorbtion presented before(YS 1.23; 1.27; 1.33-39)
the mind develops the power to remain stable and fully absorbed in any object, whether infinitesimal or
infinite], then his mastery extends from the finest atom to the greatest infinity.
F: Quand [ par les pratiques de l’absorbtion concentrative presentée dans les soutras qui precede (YS 1.23; 1.27;
1.33-39) et la pensée développe le pouvoir de se stabiliser, en réalisant une absorption complète dans les objets de
plus petits ainsi que dans les objets les plus grands], alors sa maîtrise s'étend du infinitesimal à l’infini.
S: En ese momento [cuando la mente(chitta) obtiene la pacificación (prasāda) y completa absorción con
cualquier objeto] el dominio (de dhyāna)(el poder de conocimiento de tal mente) se extiende desde lo más ínfimo
hasta el infinitamente inmenso.

parama: R: ultima ;cea mai ...; E:ultimate, highest, purest; ānu(anu): R: atom;unitate;concis;continuu;neintrerupt;pas cu
pas;ordonat(forma sitematizata de transmisie neintrerupta a invataturii Yoga);vedeti in YS 1.1 semnificatia termenului"sutra";
E:atom;minute, infinitesimal;see also the translation of the term"sutra"in: YS 1.1;parama aṇu (paramānu): ultima
particula; mahattva: R: mare;greatness, magnitude; paramamahattva : R:ultima extindere (imensitatea); antaḥ (antah) :
a se extinde de la...pana la; E:extending from...to; asya : R: a acesteia; E:his; vaṣīkāraḥ (vashikarah) : R: stapanire;
E:mastery;
[RO] Se poate pune intrebarea: aceste practici descrise in ultimele sutras sunt capabile sa duca la atingerea starii de
samadhi? Raspunsul este: nu. Samadhi nu se poate atinge prin aceste practici, dar prin ele se poate ajunge la puterile
psihice sau spirituale necesare pentru starile subtile de samadhi. Este ca si cum am da examenul de bacalaureat, fiind
apoi pregatiti sa intram la facultate. Astfel, prin practica diferitelor sadhanas (practici spirituale) mentionate, aspirantul
pune stapanire atat pe cel mai mic atom, cat si pe cea mai mare infinitate. El devine stapan atat al fortelor cele mai mici
cat si al fortelor cele mai mari. Aceste sadhanas (practici spirituale) ii confera puterea omnipotentei. Aceste practici sunt
absolut necesare pentru a putea progresa spre perceptia subtila a starilor de samadhi. Asa cum savantul ajunge la o
conceptie elevata despre materie si energie, in mod analog yoginul devine capabil sa mediteze atat asupra lucrurilor cele
mai mici cat si asupra infinitului.Intotdeauna se gasesc oameni care sa nu-si dea seama de intelesul ascuns al lucrurilor.
Aceasta este pentru ca ei n-au control asupra mintii lor. Practicile de concentrare mentionate pot rafina foarte mult
constiinta. Mintea poate fi introvertita la vointa. Acest lucru se observa atat in cazul rezolvarii problemelor de matematica
cat si in cazul meditatiei. Prin antrenament, mintea poate fi facuta sa se concentreze in mod adecvat. In lipsa
antrenamentului, este dificil sa controlam in mod eficient mintea. Prima putere psihica in yoga este dobandirea acestui
control. Apoi mintea poate fi fixata asupra oricarui obiect grosier sau subtil.Iata un exemplu interesant. Cand Swami
Vivekananda era in S.U.A., el obisnuia sa imprumute zilnic cateva carti de la un bibliotecar, si a doua zi le aducea inapoi.
Bibliotecarul, intrebandu-se daca atatea carti pot fi citite in numai o singura zi, a vrut sa-l puna la incercare pe swami si,
spre marea sa surprindere, el a descoperit ca acesta isi reamintea fiecare cuvant citit. Aceasta arata felul in care un yogin
stapaneste atat lucrurile cele mai fine cat si pe cele mai grosiere.Fiinta poate intra in samadhi numai atunci cand ea e
capabila sa perceapa chiar si ideile si gandurile. Si aceasta pentru ca in starile subtile da samadhi, fiinta trebuie sa
sesizeze constiinta dinamica (samskara) si s-o blocheze. Exista stari de samadhi in care aspirantul nu e constient
decat de efortul de control pe care-l face. Acest efort trebuie sa ia forma unei idei, care este indepartata apoi. Este
foarte dificil de inteles, la nivel intelectual numai, acest lucru. In acea stare fiinta e capabila sa anihileze toate
celelalte ganduri cu exceptia gandului de anihilare si acest lucru se poate face numai daca se stapanesc perfect cele
patru procese care nu constituie procese de gandire. In starile mai subtile de samadhi, fiinta trebuie sa aiba control
asupra numelui, formei si obiectului desemnat prin numele respectiv; de exemplu, numele vaca, forma vaca, si
obiectul vaca. Trebuie sesizata diferenta dintre acestea. Acest lucru nu e posibil fara antrenament deoarece, din
obisnuita, avem tendinta sa amestecam aceste trei lucruri in intelegerea noastra. Un yogin care are control asupra
mintii sale poate sa inteleaga acesti factori separati. Pana cand acest lucru nu este realizat, este imposibil sa se
progreseze mai departe. Fiinta trebuie sa fie capabila sa practice meditatia asupra unui obiect, fara ca interventia
numelui sau formei sa fie necesara.
YS 1.41. x:iN:v:à¶:ðreB:j:at:sy:ðv: m:N:ðrÎg:Ò hit:àg:ÒhN:g:ÒaÊð\:Ø t:ts:ÎT: t:d}n:t:a s:m:ap:e¶:H

kṣīṇa-vṛtter abhijātasyeva maṇer grahītṛ -grahaṇa-grāhyeṣu tat-stha-tad-añjanatā samāpattiḥ
kùãõavçtterabhijàtasyeva maõergrahãtçgrahaõagràhyeùu tatsthatada¤janatà samàpattiþ
kshinavritterabhijatasyeva manergrahitrigrahanagrahyesu tatsthatadanjanata samapattih

R: Starea de identicare completa, din cursul procesului de absorbtie concentrativa sau starea coagulata (revedeti
"pilda aluatului") numita samapatti este realizata atunci cand scade(kshina) agitatia mentala(vrittis) si inseamna
intrarea mintii intr-o stare similara cu aceea a cristalului perfect transparent(abhijatasya-iva maner), care are
puterea de a imprumuta cu fidelitate culoarea suportului pe care este asezat (tatstha) si sa manifeste unificarea
cunoscatorului(grahitri), mijlocului de cunoastere(grahana) si a obiectului de cunoscut(grahya).[incepand de aici se
instaleaza coerenta si functionarea holografica in starea de supraconductie a cristalului biologic, singura modalitate
de a contacta realitatea suport; vedeti: YS 1.2]; E: The state of complete identification or coalescence called
samapatti is realised when the modifications of the mind (vrittis) have become weakened(kshina) and this is a
state similar to that of a perfect transparent crystal(abhijatasya-iva maner), which has the capacity to take on the
qualities of whatever lies before it - whether subject, object, or act of perceiving [ holographic functioning in a
supraconduction state of the biologic mind crystal; see also YS 1.2]; F: L'état d'absorption et de coïncidence avec le
siège de la conscience (dans lequel on reçoit l'onction), qui surgit quand les fluctuations (vrittis) de la pensée
(chitta) sont affaiblies (kshina), est appelé samapatti, et cette état est comparable à celui d’un diamant
extrêmement (abhijatasya-iva maner), qui a la capacité de prendre la couleur du support sur lequel il est posé
(tatstha) et de manifester la fusion de celui qui connait (grahitri), de l'instrument de cognition (grahana) et de
l'objet connu (grahya)[ accès au fonctionnement holographique au delà de la dualité sujet-objet].
S: La identificación completa(samapatti) es el establecimiento [de la mente], cuyos procesos(vrittis) han sido
destruidos(kshina) es similar al un cristal en perfecto estado de transparencia(abhijatasya-iva maner) que adopta el
color y la forma de cada objeto que aparece detrás suyo (upashraya), así del mismo modo la mente se colorea con el
conocedor, el proceso de conocimiento o el objeto conocido(grahitri-grahana-grahya).[ a partir de aquí es el
origen del funcionamiento Holográfico más allá de la dualidad sujeto-objeto]
Nota: Starea cristalului perfect transparent(starea de supraconductie in care intra cristalului biologic
mental), care are puterea de a imprumuta cu fidelitate culoarea suportului pe care este asezat si intrarea in
samapatti (starea de contopire sau coagulare din "pilda aluatului"; de identificare completa din cursul
procesului de absorbtie concentrativa) in care se manifesta(functionarea holografica) unificarea
cunoscatorului, mijlocului de cunoastere si a cunoscutului, sunt efecte ale scaderii vrittis(agitatiei mentale;
impulsurilor; fenomen similar inductiei supraconductibilitatii prin scaderea temperaturii)[vedeti si: YS 1.2];

kṣīṇa(kshīna)= R: slabit;descrescut;apus; E: dwindled, decreased;
kṣīṇa vṛtter (kshīna vritter)= R: in care vrittis-urile au slabit; E: in which the vrittis has decreased; abhijātasya
(abhijatasya) : bine finisat, purificat; faultless, transparent; iva:R:la fel; E: like maṇeh(maneh) : R:al cristalului; E:
crystal;jewel;
grahītṛ (grahitri) = R: cel ce apuca;cunoscator; E: "takers"; one who grasps,take, perceiver;
grahaṇa(grahana) = R: simturi; E: grasping, perceiving;
grāhya (grahya) ( ा ) = R: MW373.1 (neutru) captat, a fi receptionat;primit; perceput; deriva de la: √grah (dimensiune,
masura); 1) ceea ce este captat (obiectul de cunoscut); 2) ceea ce este experimentat ori conoscut; YS III.21; grāhyeshu (neutru,
locativ, plural) in obiectele cunoasterii; YS I.41; E: MW373.1 (neutral) captured, apprehend ;seized;gained;received;perceived;
can be perceived ;capable of receiving ;deriva de √grah (dimension;measure); 1) lo captable (object to be known); 2) that which
is experienced or known ; YS III.21; grāhyeshu (neutral, locative, plural); grasped, object of perception YS I.41; S: MW373.1
(neutro) captado, aprehendido, percibido; deriva de √grah (dimensionar); 1) lo captable (objeto de conocimiento); 2) aquello que
es experimentado o conocido; YS III.21; grāhyeshu (neutro, locativo, plural) YS I.41;
IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 -
III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural) I.46; E: its, that; S: MW434.1 (indeclinable) 1) (relativo) que, cual,
cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo) de él, de ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 -
III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 -
III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenino, nominativo, plural) I.46;
stha: = R: a locui;a sta;a ramane; a astepta;a se baza pe; E: abide;
tatstha = R: pe care sta sau se odihneste;
añjanatā(anjanata) = R: saturation, taking the form of something else tad-añjanatā (tad-anjanata) = R: a lua culoarea
aceea; samāpattiḥ (samapattih) = R: absorbtie completa; unire, fuzionare;coagulare; E: coalescence, unified contemplation;
Comentarii/Commentary: [F]Comments: When the mind is completely still, it becomes translucent. Then
the ecstatic state, or samadhi, can occur. The underlying process of ecstasy is one in which the object of
concentration looms so large in consciousness that the distinction between subject and object vanishes.
Patanjali speaks of this as the “coinciding” of the experiencing subject, the experienced object, and the process
of experience, which are respectively referred to as “grasper” (grahitri), “grasped” (grahya), and “grasping”
(grahana).
[RO] Cuvantul samapatti inseamna acceptare completa, la fel cum oceanul accepta toate apele care se revarsa
in el prin rauri. Este o stare a mintii la care se ajunge prin diferite practici, cum ar fi pranayama (controlul
suflului), tapas (asceza sau penitenta), sadhana (practica spirituala) etc. Este stadiul imediat anterior practicii
lui samadhi. De exemplu, un om cu o constiinta purificata nu are nevoie de japa (forma de yoga) sau kirtan
(forma de practica yoga); el poate intra in stari profunde doar inchizand ochii; dar pentru acei a caror minte e
plina de ganduri, aceasta stare poate fi considerata foarte profunda. Nu se poate intra in meditatie daca mintea
nu a fost limpezita. Daca mintea e limpede, starea de meditatie poate veni la fel de usor ca si somnul.
Aceasta stare poate fi obtinuta prin diferite tehnici de linistire a mintii, tehnici mentionate in precedentele
sutras. Atunci cand chiar si constiinta fragmentata dispare, mintea devine la fel de pura ca un cristal. Ea
imprumuta culoarea obiectului pe care e pusa ca un cristal.
Acest lucru se intampla pentru ca bucata de cristal e absolut pura. Analog, exista o diferenta intre o minte care
e in samapatti si o minte obisnuita. In momentul cand vrittis-urile sunt indepartate din minte, aceasta incepe
sa functioneze ca un cristal. Acest lucru da nastere la pura constiinta obiectiva a obiectului asupra caruia
mintea se concetreaza. O bucata de creta alba pusa pe o hartie colorata nu ia culoarea hartiei dar daca puneti in
locul bucatii de creta un cristal, acesta va lua imediat culoarea hartiei.
Cand practicati trataka(fixarea cu privirea a unui obiect) sau meditati asupra unui obiect, cum ar fi o
shiva-linga, vrittis-urile (modificarile mentale) se diminueaza incet, incet, in cele din urma aparand o
strafulgerare brusca a constiintei in momentul cand mintea fuzioneaza complet cu obiectul. Cele trei fatete
ale obiectului, si anume, numele, forma si intelesul pot fi experimentate separat. Exista sase tipuri de
fuziune, numite respectiv, savitarka, nirvitarka, savichara, nirvichara, ananda si asmita. Ele sunt stadii
de fuziune a constiintei cu obiectul asupra caruia meditati, in final venind o vreme cand obiectul dispare.
Cand apare fuziunea, transformarile constiintei sunt aproape anihilate din constiinta. Acest lucru se
numeste ekagrata - focalizare. In aceasta stare, meditatia, obiectul si constiinta devin un singur lucru. Atat
timp cat fiinta nu a atins starea de samapatti (absorbtie completa), ea e constienta de aceste trei lucruri.
Exista o constiinta simultana a celor trei vrittis (modificari mentale; sablon). In samapatti aceste trei feluri
de constiinta fuzioneaza intr-una singura, asa incat nu se mai percepe nimic cu exceptia formei. In acea
stare numai forma meditatiei straluceste.
YS 1.42. t:*: S:bdaT:ü}an:ev:klp:òH s:ökiN:aüs:ev:t:kaý s:m:ap:e¶:H

tatra ṡabdārtha- jñāna-vikalpaiḥ saṅkīrṇā savitarkā samāpattiḥ
tatra ÷abdàrthaj¤ànavikalpaiþ saïkãrõà savitarkà samàpattiþ
tatra shabdarthajnanavikalpaih sankirna savitarka samapattih
R: Dintre acestea(tatra) Savitarka Samapatti (starea de transa in care se manifesta coincidenta dintre subiect si
obiect a carei transparenta este alterata de gandire) este acea stare de completa identificare sau coalescenta
(samapatti) in care se manifesta superpozitia (samkirna) dintre trei lucruri: shabda(cuvant, nume), artha (obiectul,
semnificatia sau intentia cuvantului) si jnana vikalpa (cunoasterea conceptuala ori lingvistica asociata cu acel obiect)
[care afecteaza perfecta transparenta a acestei transe] [vedeti Nota si YS 1.9];
E: Savitarka Samapatti (ecstatic state of coincidence between subject and object interspersed with cogitation) is
that state of complete identification or coalescence (samapatti), in which there is a superposition (samkirna) of
three things: shabda(a word; name), artha (object, the meaning or the intent of word) and the conceptual knowledge
(jnana vikalpa), associated with that object)[that pervades the perfect transparency of this trance].
F: L'état d'absorption(samapatti) dans laquelle il existe une confusion entre le mot (shabda), son signifie(artha)
[c'est a dire l'objet] et sa connaissance conceptuelle (jnana vikalpa), est connue comme une union du type cognitif
Savitarka Samapatti(coïncidence mixte avec cogitation ou basée sur des mots).
S: De estos(tatra) estados de identidad(samapatti), savitarka samadhi es el estado de la identificación enstática
con savitarka (argumentación ; asociaciones verbales) se presenta mezclado (samkirna) a construcciones mentales
(vikalpa) inherentes a la palabra (shabda), al objeto o de su razón de ser(artha) y a la idea o comprensión que
produce (jnana).
Nota: Dintre aceste[samapatti(stari de contopire; de absorbtie concentrativa:enstatica,extatica;starea de aglutinare,

coalescenta, polimerizare sau "de transformare in aluat a amestecului de faina si apa")]Savitarka-samadhi (transa cu
gandire verbala;deliberare,argumentare;investigatie;intentie;vedeti: YS 1.17) e starea in care practicantul nu e in stare
sa diferentieze din cauza samkirna (confuziei; suprapunerii; superpozitiei impulsurilor) intre shabda (cuvantul care
desemneaza un anumit obiect; cunoasterea intemeiata pe cuvinte), artha( lucrul in sine; semnificatia unui cuvant;
obiectul desemnat de cuvinte; cunoasterea mijlocita de simturi grosiere si subtile; cunoasterea nemijlocita) si
cunoasterea datorata vikalpa [capacitatea proiectiva de a genera impulsuri mentale(imaginatia, fantezia, visul;
halucinatia; conceptualizarea);vedeti: YS 1.9];

I.42 - I.48 - III.2 - IV.6;
ṡabda(shabda) (श द ) = R: MW1085.2 (masculin) cuvant, nume; cuvant vorbit; sunet; sugestie verbala,asteptari sugerate
verbal sau din permanentul monolog verbal interior; eticheta verbala;limbaj, discurs, limbaj, discurs, vorba, voce, ton, intonatie;
simbolul sonor care desemneaza un obiect;sunet ; referire la : sabda tanmatra care controleaza elementul vizibil sau grosier
(bhuta): akasha(spatiu;eter) si are drept instrument senzorial (jnana indriya): shrotra (auzul), iar ca instrument efector( karma
indriya):vach (cuvantul;vorbirea;organul fonatiei); YS I.9 –YS I.42 – YS III.17;YS III 22; E: MW1085.2 (masculine) word;
speech; term;unit of language with meaning; verbal sugestions; sound symbol; linguistic; language;oration;voice;vox; whisper;
vibrations that can be detected by the human ear;vocal utterance;tone,tune,key,strain,accent; intonation, pitch; sound; shabda
tanmatra; YS I.9 –YS I.42 – YS III.17; YS III 22; F: MW1085.2 (masculine) son;mot;parole;discours; S: MW1085.2
(masculino) lenguaje, discurso, palabra, voz, sonido, tono I.9 - I.42 - III.17;
Meta(from Greek: μετά = "after", "beyond", "with"); F: signification;but;raison d'être; S: MW90.2 (masculino o neutro)
intención, propósito, significado, sentido; ración de existencia ; propósito; causa, motivo, significado y noción.Hace referencia
principalmente a la idea de la prosperidad material. En Hinduismo, artha es uno de los cuatro objetivos de la vida, conocidos
como Purusharthas (ver: YS4.34); Se considera un objetivo noble al seguir la moralidad védica. El concepto incluye conseguir
fama, recopilar riqueza y tener un elevado status social. Es el segundo peldaño en la escalera de los Purusharthas, por encima de
Kama (placer físico) y por debajo del Dharma (actuar correctamente) y Moksha (salvación); deriva de √arth (pensar o intentar
hacer algo); 1) el significado, el sentido, la "presencia" mental de aquello a que la palabra se refiere, es decir, objeto de los
sentidos estimado, juzgado, repensado y conceptualizado por el sujeto; 2) a fin de, en orden a; razón de ser, propósito o intención
del objeto; fin, meta, objetivo; I.28 - I.42 - I.43 - II.21 - III.3 - III.17 - IV.34; artham (masculino, acusativo, singular) I.32 - II.18
- II.22 - IV.23; arthatvat (masculino, ablativo, singular) I.49; arthah (masculino, nominativo, singular) II.2; arthatā (femenino)
III.11; arthanam (neutro, nominativo, singular) IV.32;
vikalpaḥ(vikalpah) : R: conceptualizarea;imaginatia, fantezia,visul; halucinatia; impulsurile imaginate, sugerate verbal;
gandirea verbala-dialogul interior;functia mentala proiectiva sau emisiva); E: conceptualization,fancy,hallucination;verbal
delusion; imagination, dream,fantasy;saṅkīrṇā(sankirna) : R: amestecat, confuz; intermingled; savitarkā(savitarka):
R: cu gandire in vorbe; E: thought; samāpattiḥ (samapattih): R: absorbtie completa; unire, fuzionare;coagulare; E:
coalescence, unified contemplation; coalescence, unified contemplation;
[F] Comments: Yoga metaphysics distinguishes different levels of existence—from coarse to subtle, to
unmanifest, to transcendental. The object of the ecstasy interspersed with cogitation (vitarka-samadhi) belongs
to the “coarse” (sthula) or material realm.
[RO] Trebuie subliniat ca samapatti sau samadhi nu e o stare anumita; ea acopera un intreg evantai de stari
de constiinta care includ un camp de superconstiinta. Starea de veghe poate fi descrisa ca fiind de asemenea un
camp de constiinta, deoarece in ea sunt incluse anumite activitati cum ar fi vorbitul, mersul, rasul etc. In mod
analog, samapatti include diferite stari. Pe masura ce samadhi devine din ce in ce mai profund, aspirantul
patrunde in taramuri din ce in ce mai subtile de constiinta. Primul stadiu al mintii superconstiente e numit
savitarka. In acest stadiu, mintea continua sa se miste intre trei lucruri, si anume cuvantul, cunoasterea si
perceptia simturilor. In acest fel cunoasterea noastra despre obiect e realizata prin amestecarea acestora.
Cand ne gandim la un trandafir, ne trec prin minte multe calitati ale acestuia - culoare, greutate, miros,
structura etc. Cunoasterea acestor calitati e amestecata in mintea noastra in legatura cu conceptul de trandafir.
Aceasta stare e savitarka si ea trebuie depasita in decursul meditatiei. Atunci cand mintea trece dincolo de
aceste calitati si devine una cu obiectul, fara nici o referire la vreo calitate anume, rezulta starea de samadhi. In
primul stadiu, numit savikalpa, exista un amestec de trei elemente, numite shabda, artha si jnana. Shabda
este cuvantul - vachaka - desemneaza obiectul. Obiectul propriu-zis e numit artha. Stim ca, cuvantul
shivalinga e una, in timp ce obiectul shivalinga e alta. Mai mult, cunoasterea care apare in mintea noastra cu
privire la shivalinga este cu totul altceva decat celelalte doua lucruri; aceasta este pratyaya (continut al mintii)
care apare in mintea noastra si e numita jnana. Toate aceste trei elemente sunt aspecte necesare ale procesului
de concentrare. In savitarka ele sunt amestecate. Uneori apare constiinta simultana a lui shabda, artha si
jnana, alteori exista constiinta a numai una dintre ele odata. Aceste doua stari trec una in alta in mod continuu.
Daca sunteti concentrati pe o forma, forma ramane, dar continuitatea constiintei se schimba neancetat. De
exemplu, uneori sunteti constienti de shivalinga, alteori de mantra, alteori de linga, etc. De fapt, trebuie sa
existe o constiinta continua a unui singur factor, dar acest lucru nu se intampla, elementele amestecandu-se.
Acest lucru e datorat lui bija, samanta. Aceasta samanta are nivele diferite; nivelul exterior este invelisul;
nivelul interior constituie partea cea mai importanta. Datorita acestei seminte - adica impuritati cauzate de
experientele trecute - elementele cunoasterii se amesteca. Samanta este o baza pentru minte. Ea este constiinta
suportului pe care se sprijina mintea. Atunci cand meditam, ne imaginam la inceput forma; este ca si cum am
indeparta invelisul exterior. Apoi pot fi vizualizate aspectele mai profunde, iar in final se indeparteaza invelisul
cel mai interior. Savitarka este invelisul exterior al semintei, iar dincolo de ea exista invelisurile numite
nirvitarka, savichara si nirvichara. Constiinta simturilor este invelisul exterior al semintei. Cand ea trece de
pratyahara (retragerea simturilor), dharana (concentrare) si dhyana (meditatie), ea transcende si savitarka
samadhi si celelalte stari mai subtile. In cele din urma ea percepe cea mai subtila entitate, numita drashta sau
atman (Sinele Divin Suprem).
Fara o samanta constiinta nu poate functiona. In yoga samanta e numita pratyaya, baza. Apoi trebuie de
asemenea un simbol, numit linga. In savitarka acestea doua nu pot fi separate; ele sunt amestecate.
Aceia care practica japa si meditatie cu mantra si forma isi reamintesc probabil ca dupa ce au vazut forma in
meditatie, constiinta alterneaza intre shabda, artha si jnana. Shabda e un proces de gandire in cuvinte. Este
argumentare mentala. Jnana este perceptie interna si artha e obiectul, cum ar fi shivalinga. Artha inseamna
scopul ultim, si acest lucru e foarte dificil. Este adevarata cunoastere despre obiect. Cand atingeti samadhi prin
intermediul unui obiect, aveti control complet asupra constiintei obiectului asupra caruia meditati. Aceasta este
ceea ce se intampla in samyama, care include cele trei procese numite dharana (concentrare), dhyana
(meditatie) si samadhi. Samyama inseamna mentinerea completa a obiectului in constiinta si controlul
complet al constiintei obiectului. Rezultatul absorbtiei complete sau fuziunii cu diferite obiecte e diferit. Este
absolut fara sens sa spuneti ca obtineti numai un singur lucru meditand asupra a diferite obiecte; de exemplu,
daca meditati, sa spunem asupra bumbacului, rezultatul va fi cu totul diferit fata de acela obtinut daca meditati
asupra altor obiecte, cum ar fi puterea fizica etc. In timpul procesului de samyama rezultatul ultim pe care-l
obtinem este artha, dar scopul este acolo, cu toate ca puteti sau nu sa fiti constienti de asta. La scop se ajunge
prin separare, si separarea are loc in mod spontan.In savitarka samadhi constiinta e eliberata de imperfectiuni.
Exista pace absoluta si liniste. Nu exista oscilatii ale mintii. Mai exista un alt fel de samadhi numit nirvitarka.
Este important de notat ca exista deja in noi un fragment de stare superconstienta, dar aceasta dureaza numai
cateva clipe. Atunci cand aveti un obiect pentru meditatie, trebuie sa incercati sa vedeti cele trei aspecte ale
obiectului in mod separat. Trebuie sa le vizualizati, alternand numele, forma si intelesul. Trebuie sa incercati sa
vedeti propria voastra constiinta pe baza acestor elemente. Apoi trebuie sa incercati sa le vedeti ca fiind un
singur lucru. Trebuie sa fiti constient de nume, forma si inteles in acelasi timp. In cele din urma incercati sa le
vedeti pe fiecare separat. Aceasta e una dintre cele mai importante metode de dhyana (meditatie).
Aceasta va fi o metoda minunata de concentrare. Daca vi se pare dificil sa constientizati alternativ aceste trei
stari, trebuie sa practicati numai japa (forma de yoga care se realizeaza prin repetarea unui cuvant sau a unui
grup de cuvinte) in care nu se aude cuvantul. Intai ganditi-va la cuvant si rostiti-l; apoi puteti adauga si forma
obiectului. Dupa asta, va puteti gandi la diferitele sale calitati. Este dificil sa se dea o explicatie corecta a
acestei stari mentale, dar este o metoda minunata de control mental separarea celor trei elemente ale constiintei
si apoi fuzionarea lor iarasi in ceva unic.
YS 1.43. sm:àet:p:erS:Ø¹aò sv:-p:S:Üny:ðv:aT:üm:a*:en:B:aüs:a en:ev:üt:ka .

smṛti-pariṡuddhau svarūpa- ṡūnyevārtha-mātra-nirbhāsā nirvitarkā
smçtipari÷uddhau svaråpa÷ånyevàrthamàtranirbhàsà nirvitarkà
smriti parisuddhau svarupa shunya iva artha matra nirbhasa nirvitarka

R: Nirvitarka-samapatti (starea de transa in care se manifesta coincidenta dintre subiect si obiect, fara gandire
verbala, dincolo de ganduri) apare atunci cand memoria sau rezervorul de vrittis (smriti) e golit prin
smriti-parisuddhi (procesul de stergere sau de deprogramare) si atunci doar obiectul singur (matra)
straluceste in constiinta ( liber de conotatiile mentale, de gandire, de amintirea altor experiente senzoriale)
[si atunci obiectul concentrarii este cunoscut direct fara interferente datorate, fie amintirilor despre el, fie
despre noi insine, fiindca mintea isi pierde subiectivitatea];
E: Nirvitarka samapatti(ecstatic state of coincidence between subject and object beyond thought and
questioning) is that state of complete identification or coalescence (samapatti), in which the memory or the
storehouse of modifications(vrittis) of mind is purified, then the mind appears to be devoid of its own
nature and the object [of meditation] alone shines forth [then the object of concentration is known directly
without interference from subjectivity and memories of it].
F: L'état d'absorption(samapatti) appelé Nirvitarka Samapatti (l'état de coïncidence sans cogitations) se manifeste
quand la mémoire est purifiée, la pensée semble être dépourvue de sa propre nature (c'est à dire, de la conscience
réflective et subjectivité) et uniquement l'objet brille [l'objet contemplé est connu directement] .
S: Nirvitarka Samapatti (la identificación enstática completa sin asociaciones verbales y sin
argumentación) se produce después de la clarificación de la memoria, cuando la mente está desprovida de
su propia percepción y sólo brilla la cosa en si [el conocimiento directo verdadero del objeto meditado].
Nota: Nirvitarka-samadhi(transa fara gandire verbala; lipsita de deliberare, argumentare, investigatie ori
intentie subiectiva;vedeti: YS 1.17) apare atunci cand memoria (smriti) e complet purificata(limpezita de
impresiile trecute si de asociatiile induse de perceptiile anterioare) prin smriti-parisuddhi[procesul de
purificarea memoriei sau de deprogramare (spalare mentala;"brainwashing") se instaleaza automat in cursul
izolarii senzoriale indusa de pratyahara sau de detasarea senzoriala-una din cele 8 ramuri (anga) ale
practicii centrarii;vedeti: YS 2.29, YS 2.54-55];atunci doar obiectul singur straluceste in constiinta ( liber
de conotatiile mentale,de gandire,de amintirea altor experiente senzoriale sau de evocarea formei proprii a
vazatorului);

smṛtiḥ (smriti): R: amintirea;memoria; impulsurile stocate;obiectele senzoriale inregistrate(care au trecut din constient in
subconstient sub forma de intipariri-samskara); impulsurile generate in cursul experientelor senzoriale anterioare;aceste
impulsuri stocate sau inregistrate sunt reactivate ,reactualizate sau reamintite (devin reprezentari sau continut mental:pratyaya) in
cursul unei experiente similare, producand distorsiuni (colorari) ale perceptiei realitatii (ele pot fi placute,dureroase,traumatice si
pot genera atractie-dependenta sau repulsie-angoasa); E: memory, remembering;mindfulness;E: pari:R:complet; E:
ṡuddhau(shuddhau) : R: purificare; pariṡuddhau(parishuddhau): R:purificare completa; E:wiping clean, purification;
svarūpa(svarupa) : R:forma proprie;E: own form, identity;
iva (इव ) : R: MW168.3 (indeclinabil) ; ca si ;de forma egala cu;la fel ca;ca si cum; I.41 - I.43 - II.6 - II.54 - III.3; E: like, thus, as
it were;as if;as it were; so to speak; S: MW168.3 (indeclinable) de igual forma que, igual que, como; I.41 - I.43 - II.6 - II.54 -
III.3;
Meta(from Greek: μετά = "after", "beyond", "with"); F: but;raison d'être;S: MW90.2 (masculino o neutro) intención, propósito,
significado, sentido; ración de existencia ; propósito; causa, motivo, significado y noción.Hace referencia principalmente a la idea
de la prosperidad material. En Hinduismo, artha es uno de los cuatro objetivos de la vida, conocidos como Purusharthas (ver:
YS4.34); Se considera un objetivo noble al seguir la moralidad védica. El concepto incluye conseguir fama, recopilar riqueza y
tener un elevado status social. Es el segundo peldaño en la escalera de los Purusharthas, por encima de Kama (placer físico) y
por debajo del Dharma (actuar correctamente) y Moksha (salvación); deriva de √arth (pensar o intentar hacer algo); 1) el
significado, el sentido, la "presencia" mental de aquello a que la palabra se refiere, es decir, objeto de los sentidos estimado,
juzgado, repensado y conceptualizado por el sujeto; 2) a fin de, en orden a; razón de ser, propósito o intención del objeto; fin,
meta, objetivo; I.28 - I.42 - I.43 - II.21 - III.3 - III.17 - IV.34; artham (masculino, acusativo, singular) I.32 - II.18 - II.22 - IV.23;
arthatvat (masculino, ablativo, singular) I.49; arthah (masculino, nominativo, singular) II.2; arthatā (femenino) III.11;
arthanam (neutro, nominativo, singular) IV.32;
mātra(matra)(मा ) = R: MW804.2 (masculin ori neutru) 1) numai,doar, numai;doar; nefiind decat; nimic mai mult decat, 2)
pur, clar,distinct; 3) marime;masura, dimensiune, distanta, cantitate, durata; care are drept masura; I.43 - II.19 - III.3; mātrah
(masculin, nominativ, singular) II.20; mātrasya (masculin, genitiv, singular) III.49; matrat (masculin, ablativ, singular) IV.4;
E: MW804.2 (masculin or neutral) 1) only, just, solely , alone; that alone; measurement, calculation of size or extent; assessment
of capacity or dimension; system of measures (liquid measurement, dry measurement); 2) pure, clear,distinct; 3) measure; size,
fitting; action, something that is being done; S: MW804.2 (masculino o neutro) 1) solamente, nada mas que, 2) puro, neto; 3)
medida, tamaño, distancia, cantidad, duración; I.43 - II.19 - III.3; mātrah (masculino, nominativo, singular) II.20; mātrasya
(masculino, genitivo, singular) III.49; matrat (masculino, ablativo, singular) IV.4;
nirbhāsa (nirbhasa) (िनरभास ◌्=) R: MW556.1 (masculin) stralucire;aparitie;manifestare; vizibil, iluminat, aparent; nir (fara,
aparte,in afara) + bhāsā (a lumina, lustruit,a straluci), deriva de la √bhās (a ilumina, a straluci); nirbhāsā (femenin) I.43;
nirbhāsam (neutru, nominativ, singular) III.3; E:shining; shines forth, appears ;manifestation, brilliance; brilliant, outstanding,
magnificent, splendid; clever, very intelligent; glorious, marvelous; shining, glowing ; S: MW556.1 (masculino) brillante,
visible, iluminada, aparente; nir (fuera, aparte, sin) + bhāsā (luz, lustre, brillo), deriva de √bhās (iluminar, brillar); nirbhāsā
(femenino) I.43; nirbhāsam (neutro, nominativo, singular) III.3;
nirvitarkā(nirvitarka) : R: fara vitarka;E: beyond thought; vitarka:R: vi -cu;impreuna cu;insotita de un anumit continut
mental(pratyaya); tarka (judecata;deliberare;argumentare; rationare; reflectie; gandire analitica; asocieri
verbale;indoiala;curiozitate;intrebari examinarea formei obiectului cu atentie sustinuta pana ce dispare orice alt obiect;); obiectul
este perceput atunci cand punctul de asamblare ajunge in manomayakosha(corpul sau invelisul mental); forma unui obiect poate fi
cunoscuta prin examinare;vedeti:YS 1.17; E: analytical thinking;examination (applied and sustained attention); analytical
thinking; questioning; contemplation with full consciousness of the object; reasoning, cogitation, curiosity ;verbal associations;
philosophical curiosity; reasoning;see: YS 1.17; savitarkā(savitarka): R: cu gandire in vorbe; E: thought;YS 1.42;
[RO] Nirvitarka este samadhi fara amestecarea celor trei aspecte ale unui obiect, si anume numele, forma si
intelesul. In aceasta stare nu exista nici constiinta subiectiva a obiectului, nici aceea a cuvantului. Memoria
devine absolut libera de impresiile trecute (samskara) si de asocieri. De obicei, memoria noastra nu e limpede;
pentru noi memoria constituie acumularea impresiilor trecute. Smriti este o constiinta independenta in care
impresiile sunt acumulate, si chiar si atunci cand totul din trecut dispare, smriti ramane. Pe placa lu smriti
exista impresii trecute (samskara) care se reveleaza in starile profunde. In starea de veghe reproducerea se
face prin gandire constienta, dar in samadhi ea are loc spontan. Uneori in aceste stari profunde de constiinta
sunt vazute imagini din copilarie, dar daca toate acestea sunt indepartate, atunci memoria nu dispare, deoarece
memoria e altceva decat impresiile.
E la fel cum creierul este diferit de minte si gand. In mod similar, acel vritti numit memorie e diferit de
impresiile trecute. Smriti e constiinta despre propriul sine. Smriti poate fi purificat prin diferite sadhanas
(practici spirituale), el devenind atunci swarupashunya-eva. Este o stare de constiinta de sine care apare ca si
cand totul ar fi devenit vid, dar de fapt nu e vid. Cuvantul "eva" e folosit pentru a arata faptul ca desi nu sunteti
constienti de obiect, el este acolo. Adica, atunci cand impresiile trecute despre obiect dispar, nu mai sunteti
constienti de el si este ca si cand mintea ar deveni absolut lipsita de impresiile despre obiect, dar nu este asa.
Smriti nu devine liber de impresiile obiectului, ci impresiile infiltreaza intreaga structura a constiintei. Fiecare
parte a ei devine imbibata cu impresiile obiectului. In aceasta stare mintea isi pierde constiinta subiectiva.
Mintea pierde cunoasterea obiectului, cu toate ca aceasta cunoastere, precum si constiinta, sunt prezente in
minte. Acesta este specificul acestei stari. Va amintiti ca va concentrati asupra unui obiect, apoi ramane numai
obiectul, nereamintindu-va ca va concentrati asupra lui. Dupa un timp, obiectul e prezent, dar constiinta ca
meditati asupra lui a disparut. Mintea pare ca a devenit in intregime vida, dar de fapt nu e asa. La fel cum apa
se amesteca complet si inseparabil cu sarea, in acelasi fel forma sau constiinta obiectului umple intreaga minte,
astfel incat ea nu poate fi cunoscuta separat. Aceasta este pentru ca mintea este complet umpluta cu memoria
obiectului. Acest fenomen este numit parishuddi - purificarea memoriei. Astfel, purificarea memoriei este
cauza lui swarupashunyaeva.
Este necesar sa reamintim ca daca smriti (memoria) nu e pura, mintea va recadea in stare de tulburare. Daca
smriti e purificat, atunci obiectul va umple in totalitate constiinta si va deveni una cu starea mintii. Mintea si
obiectul vor deveni una. Mintea si memoria formei devin inseparabile; memoria nu exista separat. In acest
moment apare o stare momentana de vid - shunya. Este starea de laya in care constiinta memoriei obiectului
fuzioneaza complet cu mintea. Pentru moment mintea doarme. In acea stare de somn prezentarea memoriei nu
e prezenta. In acea stare apare adevarata cunoastere a obiectului. Aceasta e diferenta intre nirvitarka, samadhi
si laya. In prima exista adevarata cunoastere; de exemplu shivalinga a disparut si dincolo de ea vedeti numai
lumina stralucitoare. Adevarata cunoastere va apare; ea e revelata aspirantului. Diferenta dintre starea
interioara si starea exterioara s-a pierdut. In vis experienta e foarte intensa, dar in samadhi e si mai intensa.
Trebuie sa fiti constient de cunoasterea reala sau de forma reala a obiectului concentrarii, deoarece altfel puteti
fi inselati de propria minte. Cand ajungeti la starea de nirvitarka, trebuie sa cunoasteti forma reala a
simbolului, fie acesta un trandafir sau o shivalinga. Cand apare adevarata cunoastere in starea de nirvitarka,
forma trebuie adusa din nou, si acea forma nu e a lui Shiva ci a lui Shakti, deoarece subiectivitatea mintii s-a
pierdut. Nu mintea este aceea care gandeste, doarme sau viseaza. Aceasta stare a mintii e foarte bine definita
prin absenta memoriei, astfel incat nu va reamintiti niciodata experienta meditatiei pentru ca constiinta normala
nu functioneaza. De exemplu, o furnica nu e capabila sa vada un elefant; pentru a-l vedea, furnica trebuie sa
mai creasca in marime. In acelasi fel, constiintei nu i se permite sa patrunda starea de meditatie. In consecinta,
o stare diferita a mintii ia in primire constiinta. Purusha (Dinele divin Absolut) cel constient se opreste din
lucru si un alt purusha ii ia locul. Aceasta stare continua pana la un anumit punct, si acolo se opreste. Apoi al
treilea purusha vine si va preia. In acest fel puteti trece prin diferite plane de constiinta.
Nu mintea e aceea care viseaza sau care isi aminteste visele dimineata sau care e constienta in timpul visului.
Aceasta e o stare diferita a mintii si, daca cumva ati avut vreodata aceasta stare binecuvantata, e posibil ca nici
macar sa nu v-o reamintiti din cauza absentei memoriei, din cauza absentei mintii. Acea stare a mintii e diferita
si aceasta stare a mintii e diferita si pana ce nu sunteti in stare sa puneti la treaba acea minte, nu veti fi capabili
sa va reamintiti ceea ce ati vazut. Chiar daca va reamintiti experienta meditatiei, a lui samadhi, tot n-ati
realizat meditatia, si daca ati realizat-o, atunci constiinta voastra normala e foarte elevata.
In acest context putem cita una dintre cele mai gresit intelese fraze din Garuda Purana. Ea este de obicei
recitata atunci cand moare un membru al familiei. Ea vorbeste despre cer si iad si despre torturile din regatul
Zeului Mortii. Ea spune ca jiva (fiinta umana vie) dupa moarte e dus in diferite plane de catre diferiti devatas -
zei - dar de fapt nu exista moarte deloc. Noi trebuie sa intelegem purana ca vorbind despre pozitia
transcendenta a constiintei. Acest lucru trebuie inteles in felul urmator: diferiti purushas conduc mintea in stari
din ce in ce mai profunde de constiinta. Acest lucru se intampla deoarece mintea nu functioneaza in starea de
nirvitarka. Deci, pentru a concluziona, starea de nirvitarka implica purificarea lui smriti (memorie), ceea ce
da nastere la veritabila cunoastere a obiectului concentrarii.
YS 1.44. Ot:y:òv: s:ev:c:ara en:ev:üc:ara c: s:Üxm:ev:\:y:a vy:aKy:at:a .

etayaiva savicārā nirvicārā ca sūkṣma-viṣayā vyākhyātā
etayaiva savicàrà nirvicàrà ca såkùmaviùayà vyàkhyàtà
etaya iva savichara nirvichara cha sukshma vishaya vyakhyata

R: Prin aceasta[cele afirmate in cele doua sutre precedente (YS 1.42-43) despre Savitarka si Nirvitarka-
samadhi) se mai explica Savichara-samadhi( transa mistica insotita de reflectie) si Nirvichara-samadhi
(transa mistica lipsita de reflectie), ca si stadiile mai profunde de samadhi(transa mistica de tip Ananda si
Asmita;vedeti: YS 1.17), ale caror obiecte de meditatie sunt mai subtile(suksham vishayam); E: By this
[what has been said in the two previous sutras (YS 1.42-43)] are explained in a similar way Savichara-samadhi
(reflective; with meditation), Nirvichara-samadhi (suprareflective; beyond meditation) and subtler stages (see
YS 1.17), where the object of concentration is a subtle element (suksham vishayam)].
F: Au travers de cela (de ce qui fut dit) sont aussi expliquées les autres formes de coïncidences ou d'absorptions
Savichara-samadhi, Nirvichara-samadhi et les stades plus profonds[ ananda, asmita; voir: YS 1.17], dont les objets
sont subtils(suksham vishayam).S: Así, con esta [explicación en sūtras previos:YS 1.42-43] quedan explicados
también el savichara samadhi ( con reflexión estados deliberativo; con análisis), nirvichara samadhi ( más allá de
la reflexión; no deliberativo; sin análisis) y el samāpatti-fusión cognitiva con respecto a los objetos sutiles
(suksham vishayam) (YS 1.17).

etad (एत )= R: MW264.2 (pronume demostrativ, neutru) acesta, prin asta; aici, acum; asa;ca sa; astfel;asa; etayā (femenin,
instrumental, singular); prin aceasta; I.44; etena (masculin, instrumental, singular) prin aceasta;in acelasi fel; YS III.13,YS III.22;
E: MW264.2; this; here;now; so, in order that;thus; etayā (femenine, instrumental, singular); by this; I.44; etena (masculine,
instrumental, singular) by this; in, it follows that; YS III.13,YS III.22; F: par cela;ici; maintenant; comme ça ;si, tellement;
ainsi; S: MW264.2 (pronombre demostrativo, neutro) esto, aquí, ahora, así; etayā (femenino, instrumental, singular) YS I.44;
etena (masculino, instrumental, singular) del mismo modo; YS III.13,YS III.22;
iva : R: numai;E:like, thus; savicārā(savichara): (samadhi) cu reflectare; E:reflecting; nirvicārā(nirvichara): R:
(samadhi) fara reflectare; E:not reflecting;
sūkṣma(sukshma):R:subtil; E: subtle; viṣayā(vishaya): R: obiect; E: object (of experience), phenomenon;
vyākhyātā(vyakhyata):R:explicat; E: described, explained;
[F] Comments: “Reflection” (vicara) is a spontaneous thought process that occurs in the ecstatic state that has
as its focal point a subtle (sukshma) or immaterial object, such as the transcendental matrix of creation, called
the Undifferentiate.
[RO] Dupa nirvitarka mai exista inca patru stadii si anume savichara, nirvichara, ananada si asmita. Cuvantul
suksma visaya desemneaza stadiile mai subtile de samadhi - ananda si asmita samadhi - in care obiectul fuziunii este
beatitudinea si constiinta, respectiv. In samadhi de dinainte de savichara aspirantul este constient de un obiect, de
numele sau, de forma si calitatile sale. Acestea trei alterneaza sau se percepe natura esentiala a obiectului. In savichara
intregul proces are loc prin intermediul reflectiei: nu exista nici o forma prezenta. Acest lucru e dificil de explicat.
Trebuie sa stati jos tacuti si sa meditati asupra lui Shiva sau a oricarui alt obiect. Concentrarea este sub forma de reflectie,
nu exista nici un cuvant.
Procesul de reflectie nu are limbaj in timp ce gandirea obisnuita (vitarka) intotdeauna amesteca si limbajul, de
exemplu, cand ne gandim la geografie, stiinta, religie, istorie, prezent sau viitor, noi folosim un anumit limbaj.
Limbajul este prezent si in starile de savitarka si nirvitarka. Cand gandul este golit de limbaj, el se numeste
vichara. In savichara exista trei lucruri - timp, spatiu si idee. Exista diferente intre Samkhya si yoga cu privire la
meditatie; in Samkhya nu exista diferente intre starile de dharana (concentrare), dhyana (meditatie) si samadhi. In
Samkhya aspirantul devine constient de nirakara (Brahman- Supremul Absolut ca fiind dezgolit (dezvelit) de orice
calitate si de orice forma); el nu gandeste despre un obiect in termenii intelegerii normale, cum e cazul limbajului. El
e constient numai de forma viziunii. Este o sadhana (practica spirituala) superioara. In savichara mintea alterneaza
intre timp, spatiu si idee. Nu exista fuziune. Exista constiinta absoluta pura a fiecaruia separat. Timpul, spatiul si
ideea sunt numite vichara. Nu este gandire. Vichara este atunci cand constiinta pluteste fara a avea drept baza
limbajul. Trebuie notat faptul ca meditatia asupra unei forme implica limbajul; chiar si focalizarea mintii se bazeaza
tot pe limbaj. Fiinta poate transcende baza limbajului numai printr-o viziune. In ananda samadhi apare sentimentul
de pace absoluta si beatitudine absoluta, dar aceasta beatitudine nu e rezultatul experientei simturilor. Cand
argumentarea specifica mintii, sub forma limbajului (vitarka), a fost indepartata, se ajunge la savichara. Acesta e un
plan profund de constiinta. In savichara constiinta e numita pratyabhijna, care inseamna cunoastere iluminata. Ea
va ghideaza toate procesele din starile mai profunde de constiinta. In nirvichara spatiul, timpul si ideea sunt
indepartate, dar dincolo de acestea ramane ceva care e numit natura esentiala a gandirii. In asmita constiinta e
absolut pura, nu exista nici un gand, nu exista notiunea timpului si spatiului si apare intelegerea deplina sau realizarea
esentei acelei notiuni.
YS 1.45. s:Üxm:ev:\:y:tv:ö c:ael:¤p:y:üv:s:an:m:Î.

sūkṣma -viṣayatvaṃ cāliṅga-paryavasānam
såkùmaviùayatvaü càliïgaparyavasànam (sukshmavisayatvam chalingaparyavasanam)

R: Domeniul obiectele subtile [ale starilor de transa cognitiva (samprajnata samadhi )] se extinde pana la
stadiul nediferentiat sau nemanifestat (alinga) [al tendintelor naturii(gunas)]
E: The province of the subtle objects [of cognitive trance(samprajnata samadhi )] extends up to the
undifferentiated or the unmanifested(alinga) [stage of the gunas].
F:Le domain des objets subtils[de la contemplation non-connaissante (samprajnata samadhi )] prennent fin dans le
non-différencié ou l'immanifeste (alinga)[des gunas].
S:La sutileza de los objetos[con respecto a los estados de samadhi] llega hasta lo indeterminado(alinga)
[estado de gunas].

sūkṣma (sukshma) R: subtil; E: subtle; viṣaya (vishaya)= R: obiect (al experientei); domeniu , aspect, sfera(de
cunoastere); fenomen;lucrul in sine; E: object (of experience), phenomenon;the thing itself, thus-ness of an object; domain,
aspect, range;tvaṃ(tvam):marca a calitatii; sūkṣmaviṣayatvaṃ (sukshmavishayatvam): R: domeniul obiectelor
subtile (accesibile in diferite stadii ale samadhi); E: the province of the subtle elements[of cognitive trance(samprajnata
samadhi )];
aliṅga(alinga): R: stadiul nediferentiat(fara semn,caracteristici)al tendintelor (gunas) Naturii(Prakriti);indescriptibil;fara nume si
forma; E: undifferentiate; primordial and undifferentiated; the undefinable; no distinguishing mark; without name and form;the
undefinable; the noumenal ;numinal;unmanifested; pure matter that has no pattern or distinguishing mark; the very essence of
Nature(Prakriti; pradhana); paryavasānam(prayavasanam) : R: extensie;extinzandu-se pana la; E: ending, terminating;
ends in;reaches up to;
Nota: Aici se face referire la raza de actiune a transei cognitive (samprajnata samadhi ) sau la nivelul de subtilitate
al starilor de transa mistica, fiindca pe autor nu-l intereseaza filosofia Samkhya(clasificarea obiectelor)[acest lucru e
subliniat in YS 1.46)].
De aici deriva traducerea alternativa:"Domeniul starilor de transa mistica [samprajnata samadhi :transa cognitiva
insotita de vitarka(gandire),vichara(reflectie), ananda(beatitudine) si asmita(senzatia existentei individuale)] ajunge in
contact cu natura subtila a lucrurilor ce se extinde pana la stadiul nediferentiat(alinga) al tendintelor naturii(gunas)
[atunci samadhi participa prin fiintare la stadiul nemanifestat( alinga),fara caracteristici(fara nume si
forma;indescriptibil)al energiilor subtile; nediferentiatul(alinga)este nivelul materiei primordiale ireductibile(alinga-
matra: Prakriti; Pradhana); Conexiune cu 1.17];
[DM]Stadiile gunas sunt patru:1.stadiul particular,specific,diferentiat(combinare sattva, rajas si tamas);2.stadiul
arhetipal sau non-specific(sattva domina iar rajas si tamas devin subordonate) ;3. stadiul cu semn(linga)[ramane
doar sattva];4.stadiul fara semn(alinga)[se depaseseste si sattva mentinandu-se echilibrul dintre sattva, rajas si
tamas];
[RO] Domeniul experientelor in ananda si asmita samadhi se extinde pana la alinga. Alinga inseamna
ultima stare in care cele trei gunas (insusiri fundamentale) mai sunt amestecate in mod egal si complet una
cu celelalte. Exista patru stadii ale gunas-urilor, ultima numindu-se alinga. Ea nu are nici o marca sau
caracteristica care s-o diferentieze. Primul stadiu al gunas-urilor (insusiri fundamentale) este un stadiu
particular numit specific. Al doilea stadiu este arhetip, sau non-specific. Al treilea este cu semn distinctiv,
iar al patrulea este fara semn distinctiv. Dupa meditatia in savitarka, nirvitarka si asamprajnata,
savichara, nirvichara si asamprajnata, ananda asamprajnata si asmita asamprajnata, incepe nirbija
samadhi. Pana acum am discutat despre samadhi cu samanta. Uneori el are o samanta specifica, o baza
specifica, cum ar fi Rama, Krishna sau Shiva. Cu cat mergeti mai departe apare arhetipul, care e
universal, dincolo de care exista o marca, un semn distinctiv. Un simbol poate veni sub forma lui Christos,
a unei cruci, a lui Shiva, a lui AUM, dar acesta va fi diferit de acela pe care l-ati vazut deja. Este numai cu
semnul distinctiv. Constiinta va apare atunci numai ca semn distinctiv. In al patrulea stadiu nu mai exista
semn distinctiv; aici nu mai puteti spune unde e constiinta. Aici exista numai Constiinta, prin urmare alinga
este cel de-al patrulea stadiu al celor trei gunas, sattva, rajas si tamas.In primul stadiu exista combinatia
celor trei gunas (insusiri fundamentale). In al doilea stadiu sattva se dezvolta, rajas si tamas devenind
subordonate. In al treilea stadiu ramane numai sattva iar in al patrulea stadiu sattva, rajas si tamas sunt in
echilibru. Atunci cand cele trei gunas sunt in echilibru, stadiul alinga a fost atins.
YS 1.46. t:a Ov: s:b:ij:H s:m:aeD:H

tā eva sabījaḥ samādhiḥ
tà eva sabãjaþ samadhiþ(Ta eva sabijah samadhih)

R: Aceste [stadii de transa cognitiva (samprajnata samadhi) ori de coincidenta enstatica dintre subiect si obiect
corespunzatoare obiectelor subtile] apartin numai transei mistice cu samanta (sabija-samadhi)
corresponding to subtle objects] constitute only samadhi with "seed"( sabija-samadhi).
F:Ces [formes de transe cognitive(samprajnata samadhi) ou de coïncidences sujet-objet] font vraiment partie de la
catégorie de l'union-avec-semence(sabija-samadhi).
S: Estos [estados de identificaciones enstáticas(samprajnata samadhi) con respecto a objetivos más sutiles]
representan el énstasis 'con semilla'( sabija-samadhi).

tāḥ (tah) : R: aceste[stadii de transa mistica cognitiva (samprajnata samadhi)]; E: these[stages of cognitive trance or
(samprajnata samadhi)]; eva: R:chiar;doar; numai; de asemenea; E: only, also sabījaḥ (sabijah):R: cu samanta; E:with
seed; samādhiḥ (samadhih) : R: samadhi; transa mistica; stare de unitate,absorbtie; stare de coincidenta enstatica dintre
subiect si obiect;starea de functionare holografica; E: samadhi;ecstatic coincidence between subject and object;
superconsciousness;coalescence; integration ; sabījaḥ samādhiḥ (sabijah samadhih): R:transa mistica cu samanta; E:
samadhi with "seed"; integration that bears seeds of latent impressions;
Nota: R: Aceste [stadii de transa mistica cognitiva (samprajnata samadhi) insotita de vitarka(gandire),
vichara(reflectie), ananda(beatitudine) si asmita(senzatia existentei individuale), prezentate anterior,ce rezulta din
meditatia asupra planului manifestat oricat de subtil ar fi el]sunt doar de tipul Sabija-samadhi (transa
mistica cu samanta)[si nu confera practicantului eliberarea din ciclul renasterilor];
corresponding to subtle objects are the four kinds of coalescence - with thought (vitarka), reflection (vichara), the
experience of supreme bliss (ananda) and with a sense of I-am-ness (asmita) constitute only samadhi with "seed"(
sabija-samadhi);
YS 1.47. en:ev:üc:arv:òS:ar½ð|Dy:atm:)s:adH
nirvicāra-vaiṡāradye ‘dhyātma-prasādaḥ
nirvicàravai÷àradye 'dhyàtmaprasàdaþ(Nirvicharavaisharadyeadhyatmaprasadah)

[DM] R: La extrema transparenta (vaisharadya) a Nirvichara(stadiu al samadhi sau al transei mistice fara
reflectie,analiza) rasare pacea si Lumina (prasadah) dinlauntru [a Sinelui(Purusha)];
E:On attaining the utmost transparency (vaisharadya) of the Nirvichara (stage of samadhi or) of the utmost there
is the dawning of peace and the inner light(prasadah) of Self(Purusha)].
F:L'extreme transparence de Nirvichara(degre de samadhi sans activite mentale ou de la contemplation non-
investigatrice), induit un etat interieur de paix et de clarte(prasadah) [dans lequel il existe une lucidite complete du
Moi supreme(Purusha)].
S: Con la transparencia (de la identificación enstática) sin análisis (nirvichara samadhi) de objeto sutil (se
percibe) la claridad(prasadah) del ser interior(Purusha).
nirvicāra (nirvichara) : R: fara(nir) reflectie (vichara);examinare,investigare,analiza,separare,discriminare,deliberare
mentala; E: not reflecting;non-deliberative state; non-conceptual; without discrimination; without judicial action of the mind;
the fourth seed of contemplation; suprareflective type of ecstasy; ultra-meditative state; supercontemplative state;
vaiṡāradye(vaisharadye) : R:experienta;indemanare;clarificarea intelectului; de extrema transparenta; limpezime,
puritate;claritate, luciditate (a mintii);dupa ce a a ajuns la perfectiune, E: experience;skill;clearness of intellect;the utmost
purity;lucidity; transparency; the balanced quiet of the chitta (or mind stuff);mastery; adhy-ātma(adhy-atma) : R:
Supremul( adhy) Spirit (atma);ce apartine Sinelui(Purusha;Constiintei Cosmice
omniprezente);deasupra;dincolo,interior;dinlauntru ;spiritual; adhy-atma jnana: cunoasterea Supremului Spirit ori atman; E: the
supreme Self(Purusha);belonging to Self;innermost self;;spiritual;of the inner self;oversoul; prasādaḥ(prasadah) : R:
limpede,clar,senin;luminos;calm;a cadea in puterea a(Sinelui); a se aseza;a deveni clar si luminos;a deveni linistit,relaxat,placid;
ca mare ori cerul;iluminare;seninatatea; transparenta; claritate;clarificarea(trecerea de la tulbure la clar);luciditate perfecta(a
Sinelui);rasaritul Luminii spirituale;gratia Divina;pacea; impacarea; calm inperturbabil;misticii sufi:"se intra in marea sala
luminoasa a constiintei",buddhi;mahat); E: clearing;rendering clear;serene;bright(as the eyes,face)calm;to fall into the power
of(Self);to settle down;grow clear and bright;become placid or tranquil serenity;calmness;tranquility;enlightment;subjective
luminosity; light ( the supreme Self shines; then the individual begins to truly know himself);clarity;serenity;
purification;clearness;clarification; undisturbed calmness; calming, tranquilizing; purified and calm; pacification, gracious peace;
pure spiritual realization; blessed; [vedeti :YS 1.33]
Nota: [La atingerea] stadiului Nirvichara( samadhi sau a transei mistice lipsita de reflectie) de extrema
transparenta (vaisharadya) apare rasaritul Prasadah(Luminii spirituale;gratiei Divine;pacii; impacarii;calmului)
adhyatma[dinlauntru,ce apartine Sinelui(Constiintei Cosmice omniprezente)];(sufi:"se intra in marea sala luminoasa
a constiintei");atunci rasare Soarele interior(calea directa sau Solara de cunoastere a realitatii);se percepe Lumina
Sinelui(Purusha) care a fost intotdeauna acolo,dar pe care nu o vedeam fiind prizonieri ai "pesterii"(al identificarilor
care ne tineau "cazuti" in camera periferica,folosind calea indirecta Lunii);
In the lucidity of coalesced, reflection-free contemplation, the nature of the self becomes clear.
[RO] Nirvichara samadhi este cea mai inalta forma de superconstiinta. Iluminarea spirituala e dobandita
de minte in ultimele stadii ale lui nirvichara samadhi. Dupa aceasta constiinta se sfarseste - functionarea
intelectuala inceteaza complet, iar o noua constiinta se reveleaza aspirantului. Sub forma de povesti s-a
spus in multe puranas (stravechi culegeri de legende indiene) ca dupa moartea lui jiva (finta umana
incarnata), acesta e condus de diferiti purushas in diferite plane, lokas-uri sau lumi. Aici moarte inseamna
moartea intelectului si nu a corpului fizic.Exista un stadiu in meditatia spirituala in care constiinta, imbibata
si permeata de constiinta intelectuala, moare complet. In mod analog, constiinta intelectuala da nastere la
diferite feluri de constiinta. Acest stadiu e atins de fiintele realizate, de cei care percep sinele. El este un
instrument special, o forma speciala de constiinta; aceste fiinte sunt numite atmadrashta. Atunci cand
stadiul nirvichara este perfectionat, se naste un nou aspect al constiintei. Aceia care practica dhyana
(meditatie) isi dezvolta un aspect diferit al constiintei, despre care se spune ca este umbra vazuta in trataka
(forma de practica yoga), atunci cand nu mai exista constiinta despre lume si despre sine insusi.Acea
umbra, numita chhaya purusha, este ultima urma a intelectului, ea fiind inlocuita din nou cu altceva.
Cei care practica magia neagra nu pot ajunge mai departe de acest stadiu. Prin intermediul acestui stadiu ei
realizeaza multe minuni. In mod analog, acei siddhas (adepti) care sunt inzestrati cu puteri psihice pot face
minuni, dar ei ignora fructele superioare ale existentei. Stadiul lor de constiinta este materializarea
constiintei sub forma unei umbre, in care principiul lui buddhi este eliminat.
YS 1.48. ?t:öB:ra t:*: )jW:a .

ṛtambharā tatra prajñā çtaübharà tatra praj¤à(ritambhara tatra prajna)

R: Atunci[cand rasare Lumina spirituala in cursul nirvichara samadhi] apare cunoasterea nemijlocita
(prajna) purtatoare a adevarului (ritambhara); E:Then [when there is the rise of the Spiritual Light during
nirvichara samadhi ] the direct knowledge (prajna) that appear is Truth-bearing(ritambhara); F:Alors,dans cet
etat est gagnée la connaissance directe(prajna) remplie de verite (ritambhara). S: Ahí (en los límites de
nirvichara samadhi ou en la transparencia de la identificación enstática sin análisis de objeto sutil), el
conocimiento direto (prajna) es aportador de verdad(ritambhara);
ṛtam(ritam) R:adevar; E: truth; bharā(bhara) R: purtator; E: bearing; ṛtambharā (ritambhara) : R: purtator de
adevar sau de experienta adevarata (justa); E: truth-bearing;
I.42 - I.48 - III.2 - IV.6;
prajñā prajna : R: constiinta cognitiva superioara;cunoasterea directa sau nemijlocita(opusa cunoasterii mijlocite ,indirecte la care
se face referire in YS 1.6-7); E: wisdom,direct knowledge.
[RO] Ritam si satyam sunt doua cuvinte pe care se bazeaza intreaga structura a credintei hinduse. Credinta
oarba si superstitia nu constituie baza filosofiei hinduse si a religiei - aceasta baza este ritam si satyam.
Filosofii hindusi considera ca aceasta lume si creatia sunt procese de evolutie, dar ei nu considera ca acest
univers este numai o manifestare a naturii sau a materiei. Ei considera ca energia este cauza primara a
Universului. Sat e mai subtil decat energia; sat inseamna existenta. El are doua aspecte, numite ritam si
satyam. Satyam este aspectul relativ al creatiei si ritam este aspectul absolut sau cosmic. Primul aspect e
perceptibil de catre simturi si inteligibil de catre minte; in el pot exista modificari. El este interdependent;
ritam nu este asa; el este neschimbat. Acestea sunt cele doua aspecte ale intregului univers. Lumea planetelor
si a stelelor este satyam deoarece ea este relativa, dar absolutul, ritam e dincolo de energie si schimbare.
Ritam este adevarul ultim de dincolo de materie si energie. Dupa nirvichara, superconstiinta aspirantului
devine plina de ritam, cunoastere absoluta, in care simturile nu lucreaza. Este la fel cum sunetul nu se mai
aude atunci cand atinge o frecventa de vibratie foarte inalta; atunci cand lumina atinge o frecventa de vibratie
foarte inalta ea devine intuneric. Analog, atunci cand experienta interioara atinge cea mai inalta vibratie, ea
apare ca fiind vid.
Aceasta stare particulara de vid, shunya, vibreaza cu o frecventa foarte mare, devenind in acest fel nemiscata.
Ea nu e vazuta si se spune ca e cosmica - ritam. Creatia Universului a inceput cu ritam si satyam. In cele din
urma satyam a devenit o parte din ritam. In filosofia hindusa se considera ca creatia este eterna - nu exista nici
creatie, nici distrugere. Universul n-a fost creat niciodata. Energia si materia au existat in diferite forme si in
urma cu milioane de ani. Ele nu pot fi create. Nu exista nici Creator, nici zi a creatiei, deoarece Universul nu
poate apare din nimic, si cum poate fi, la urma urmei "nimic"? Cum poate da el nastere la ceva? Prin urmare,
folosofia hindusa nu crede intr-un Creator. Asa cum este fara inceput, Universul trebuie sa fie si fara sfarsit.
Materia si energia isi vor schimba numele si formele, dar aceasta lege cosmica poate fi inteleasa numai prin
intermediul constiintei spirituale.
YS 1.49. S:àt:an:Øm:an:)}aBy:am:ny:ev:\:y:a ev:S:ð\:aT:ütv:at:Î

ṡrutānumāna- prajñābhyām anyaviṣayā viṡeṣārthatvāt
÷rutànumànapraj¤àbhyàmanyaviùayà vi÷eùàrthatvàt
shruta anumana prajnabhyamanyavisya vishesarthatvat

R: Cunoasterea directa(prajna) rezultata din (ceea ce s-a afirmat anterior:transa mistica ;samadhi) este diferita de
cunoasterea [mijlocita(orizontala) pramana] ce provine din shruta(ceea ce a fost auzit; traditia; comunicarea verbala;
lectura si ascultarea textelor transmise ori revelate) si anumana(inferenta; procesare logica si analogica; vedeti:YS
1.7), deoarece are un obiect deosebit (poate penetra pana la "lucrul in sine asa cum este el, in timp ce cunoasterea
mijlocita se limiteaza la suprafata, accesand doar imaginea oglindita in apa ecranului mental -proiectia umbelor de pe
ecranul mental-"realitatea secunda"); E: The direct knowledge(prajna) differs from the indirect knowledge
(pramana) that comes from shruta (hearing; verbal communication; tradition; teachings) and anumana (inference;
logical and analogical processing of information), because it has a different object( it grasps the intrinsic nature of the
object and not its reflection image in the mirror,or the projections of the shadows on the mental screen-"the second
reality"). F: Cette connaissance directe(prajna)[qui est réalisée grace à la trance mystique(samadhi) pendant le
fonctionnement holographique] est différente de celle dérivée du témoignage verbale (shruta) ou de l'inférence
(anumana), parce qu'elle à sa finalité particulière.
S: Este conocimiento directo(prajna) es diferente del conocimiento adquirido a través del testimonio
(shruta) y la inferencia (anumana), porque tiene un objetivo especial.

ṡruta(shruta) : R: ce a fost auzit;traditia; comunicarea verbala;lectura si ascultarea textelor transmise ori revelate; E:what has
been heard, teachings; knowledge gained from scriptures; anumāna (anumana) : R: inferenta;procesare logica si
analogica;vedeti:YS 1.7; E: inference; knowledge gained by logical analysis; prajñā(prajna) : R: cunoasterea nemijlocita
(verticala);cunoasterea directa [una din cele doua tipuri de cunoastere:mijlocita(YS 1.7 si nemijlocita YS 1.48); E:direct knowledge;
see above; wisdom personified as goddess of art and eloquence(Sarasvati);magical art personified as one of Vidhya-devis
(Kathas.);jnatri-one who knows the way;prajna-cakshus-ochiul intelegerii;ochiul mintii;supreme knowledge;wisdom;
discriminative knowledge; ābhyāṃ(abhyam) R: a avansa;prin; rezultata din;din cele doua; E: by; anya R: altul; E:other
viṣayā (vishaya) R: obiect (al experientei), fenomen; E:object (of experience), phenomenon; anyavishaya : R: alt obiect;
E:other object; viṡeṣā(vishesha) diferenta, distinctie; E: difference, distinction; arthatvāt(arthatvat) R: functie, rol;
E:function, role viṡeṣārthatvāt (vishesarthatvat) : R: deoarece are un obiect deosebit(particular); E: because it has
different objects from;
[F]Comments: The idea expressed in this aphorism seems to be that the truth-bearing insight (prajna) reached at the
highest level of conscious ecstasy (samprajnata-samadhi) is quite different from ordinary knowledge, insofar as it
provides the impetus for the transcendence of all knowledge in the state of the supraconscious ecstasy (asamprajnata-
samadhi), which alone leads to liberation, or Self-realization.
[RO] Constiinta este de doua tipuri - grosiera si subtila. Cea grosiera depinde de simturi pentru a dobandi
cunoasterea; adica noi nu putem vedea sau auzi fara ochi sau urechi. Aceasta este tipul de cunoastere
shruta si anumana. La constiinta subtila se poate ajunge in doua feluri; exista o cale directa, ca in
Vedanta, cealalta cale e indirecta. Auziti de atman de la guru (invatator spiritual) sau din scripturi.
Shruta desemneaza Vedele, deoarece ele sunt revelate. Prin intermediul lor noi cunoastem fiinta suprema
si pe atman (Sinele Divin Suprem). Anumana este inferenta. Noi putem avea cunostinte despre lucruri
imperceptible prin inferenta. Prin inferenta stim ca aceasta lume trebuie sa aiba un creator. Inferenta e
bazata pe teologie, ontologie si cosmologie. Cunoasterea prin inferenta si marturie difera de la individ la
individ. Acesta este motivul pentru care exista discordie intre indivizi si natiuni, dar oamenii realizati nu
difera prin cunostintele supreme. Senzatiile transmise prin indriyas (organele de simt) sunt diferite, dar
cunoasterea suprema este una. Diferenta intre constiinta grosiera si cea subtila este ca ultima vede lucrurile
direct asa cum sunt ele, in timp ce prima depinde de simturi, marturie si inferenta. Cunoasterea bazata pe
informatie, fie de la o persoana, fie dintr-o carte, nu e suficienta. Aceasta e cunoastere indirecta, un tip
inferior de cunoastere. Al doilea tip este cunoasterea directa. Ea nu e clasica, ci reala. Acela care a vazut
sinele nu poate vorbi despre el, cu toate ca are cunoasterea directa a lui atman, deoarece acesta nu e un
subiect al vorbirii si al mintii. Natura spirituala a constiintei poate fi cunoscuta numai prin experienta
personala. Constiinta grosiera are doua faze, indriyas sau simturile, si buddhi (inteligenta).
YS 1.50. 1.50. t:jj:H s:öskarað|ny:s:öskar)et:b:nD:i .

taj-jaḥ saṃskāro ‘nya-saṃskāra-pratibandhī.
tajjaþ saüskàro 'nyasaükàrapratibandhã(tajjah samskaroanyasamskarapratibandhi)

R: Samskaras[impresiile subliminale;intiparirile latente] nascute din acela[ procesul nemijlocit de
anihileaza activarea intiparirilor latente (samskaras) [lasate de procesele mijlocite de cunoastere];
E: Samskaras(the latent impressions;activators) arising from that [process of direct knowledge in nirvichara
samadhi (truth-bearing insight)] obstructs and prevents the activation of other samskaras (latent impressions or
activators from the previous processes of indirect knowledge).F: Samskaras (les impressions latentes; les
réacteurs subliminaux; "moules-d'habitude") qui ressortent de cet etat[ de nirvichara samadhi dans
lequelle surgit la connaissance directe remplie de verite] sont opposée a la formation d'autres samskaras
(impressions latentes). S: Samskaras( los impresiones latentes; los impulsos kármicos;los efectos latentes.)
engendrados por éste [conocimiento aportador de verdad en la transparencia de la nirvichara
samadhi(identificación enstática sin análisis de objeto sutil)] previene y inhibe los otros samskaras
(impresiones latentes);

tad R: aceasta[cunoasterea purtatoare de adevar]; E: that [truth-bearing insight]; jaḥ(jah) R: nascuta din;izvorata din[prajna-
cunoasterea directa]; E:born of;springing from [prajna-direct knowledge]; tad-jah : R: nascute in cursul[procesului nemijlocit
de cunoastere din Nirvicara-samadhi (transa mistica lipsita de reflectie)];nascut din aceasta; E: born of that;
saṃskāraḥ(samskarah) : R: impresiile subliminale;intipariri latente;activatori;potentialitati reziduale;tendinte mentale; E:
latent impressions; mental permeation; activator; mental tendencies; residual potencies; anya : a altuia; E: other;
saṃskāraḥ(samskarah) : R: impresiile subliminale;intipariri latente;activatori;potentialitati reziduale;tendinte mentale; E:
latent impressions; mental permeation; activator; mental tendencies; residual potencies; pratibandhī (pratibandhi) : R:
sunt opuse si sterg; anihileaza; ceea ce preintampina. E: to obstruct; to oppose;to prevent;
Nota: R: Samskaras[impresiile subliminale;intiparirile latente] nascute din acela[ procesul nemijlocit de
anihileaza activarea intiparirilor latente (samskaras) lasate de procesele mijlocite de cunoastere[dupa cum
procesul de excitatie intr-o zona corticala amplifica inhibitia celorlalte zone,tot asa aparitia perceptiei
nemijocite inhiba procesele de cunoastere mijlocita(senzoriale,mentale)];E: Samskaras(the latent
impressions;activators) arising from that [process of direct knowledge in nirvichara samadhi (truth-bearing insight)]
obstructs and prevents the activation of other samskaras (latent impressions or activators residing in the depths of
consciousness from the previous processes of indirect knowledge)
[RO] Samskara este o stare potentiala a vrittis, ca si memoria, care apare in invelisurile profunde ale semintei (bija) si
care poate fi trezita sau reactivata in minte. In stadiile superioare ale sabija samadhi, constiinta obiectului asupra caruia
ne concentram(bija) ramane, dar constiinta altor obiecte este eliminata. Chiar si in viata obisnuita, atunci cand un gand
predomina in minte celelalte se sting(inhibitia focarelor nefinantate de atentia noastra). In mod analog, o intiparire
latenta(samskara) poate inhiba sau anihila celelalte samskaras. Atunci cand chitta (mintea) e plina de vrittis provenite
de la terminalele senzoriale, cum ar fi vederea, auzul, pipaitul, etc., aceasta este de asemenea o stare ce poate sa fie
eliminata. Acest lucru e facut prin pratyahara (retragerea simturilor) ,dharana (concentrare) si prin dhyana (meditatie).
Atunci cand mintea e golita de ganduri fara sa fie fixata(concentrata), apar multe ganduri. Acest lucru se intampla in
stadiile inferioare ale lui sabija samadhi. In aceasta stare exista viziuni ca si chitta vrittis (modificarile mintii). Cand
apare ritambhara prajna (cunoasterea nemijlocita purtatoare a adevarului), atunci s-a atins cea mai inalta stare de sabija
samadhi. Atunci celelalte samskaras (tendintele ori intiparirile mentale latente) sunt nu numai prevenite, ci si
eliminate.Cele trei stari,[ concentrarea, meditatia si samadhi] reunite intr-un proces unic constituie samyama, care este
controlul mental complet asupra constiintei obiectului. In samyama celelalte stari de constiinta dispar, dar samanta
ramane. Samanta, cum ar fi shivalinga, mai este numita pratyaya. Ea este baza constiintei. Acest lucru se intampla in
asamprajnata in asmita. Din asmita, aspirantul plonjeaza in nirbija samadhi. Pana acum, constiinta a patruns din ce in
ce mai adanc, dar nu a devenit una cu drashtar (vazatorul). Dupa sabija samadhi exista oceanul numit identitate cu
drashtar.
Aici trebuie reamintite doua lucruri: in primul rand, trebuie sa indepartam credinta gresita conform careia calea
spirituala e o cale scurta. Aceasta e o greseala a studentilor entuziasti; ea trebuie indreptata. In al doilea rand,
trebuie sa existe intelegere clara, prin meditatie, asupra formei concrete de constiinta. In momentul in care
aspirantul a depasit sagunopasana (cu calitati) el poate intra in nirgunopasana [concept care desemneaza
divinul din punctul de vedere a celor doua aspecte ale sale: cu(sa) calitati(guna) si fara(nir) calitati(guna)] dupa
ce a realizat ritambhara prajna. De exemplu, in cazul lui Ramana Maharishi, care era un mukta (eliberat
spiritual) inca de la nastere. El nu a practicat sadhana (practica spirituala).
Dar aceia care nu sunt dezvoltati spiritual, care n-au control, voluntar asupra functiilor lor mentale, trebuie intai
sa practice sagunopasana. Conform cu yoga, intreaga increngatura a mijloacelor(upasana) [vedeti YS 1.20]e
impartita in doua categorii, si anume - mijloace si teluri. Meditatia este mijlocul de a ajunge in samadhi,
dharana (concentrarea) e mijlocul de a ajunge in dhyana (meditatie), pratyahara (retragerea simturilor) e
mijlocul de a ajunge in dharana (concentrare); in variatele stari de samadhi, fiecare stare inferioara este
mijlocul de a ajunge intr-o stare superioara. Prin urmare toate aceste practici indeparteaza mai intai anumite
sabloane ale constiintei si in cele din urma duc dincolo de sfera lui prakriti.
Cum poate fi realizata transa fara samanta?/How seedless union can be achieved ?
Comment l'union-sans-semence est réalisée ?
YS 1.51. 1.51. t:sy:aep: en:raðD:ð s:v:üen:raðD:aeÀb:iüj:H s:m:aeD:H.
tasyāpi nirodhe sarva-nirodhān nirbījaḥ samādhiḥ.
tasyàpi nirodhe sarvanirodhànnirbãjaþ samàdhiþ

R: Nirbija- samadhi (transa mistica fara samanta) apare atunci cand sunt stinse toate [modificarile sau
impulsurile mentale(vrittis)] si chiar si acelea[care au condus la stingere;intiparirile latente de stingere
(nirodha samskaras)];
E: Nirbija-samadhi (the mystic trance without seed) is attained by extinction of all [modifications of the
mind(vrittis)] and even of these[nirodha samskaras: the latent impressions of suppression];
F:Nirbija-samadhi (l'union-sans-semence;la trance mystique sans-objet) est atteint au travers de la
suppression de toutes [les modifications du mental(vrittis)] et par l'élimination de cela aussi [des
impressions latentes de restriction(nirodha samskaras)]; S:Cuando también (este efecto latente) se inhibe,
(se produce) la abstracción total, (que es) la interiorización profunda sin semilla (nirbija-samadhi).

tasya(त य )=R: (masculin, genitiv, singular) a acesteia; a acelora[intiparirile latente]; a sa[samyama (coerenta;acordarea
rezonanta cu Constiinta Cosmica)] pt. aceasta, de la aceasta, in aceasta al sau; (prenume relativ, sya, "acesta;acela", forma intarita
pt. tad); (neutru, genitiv, singular) deriva de la tad (1, ce, care, cui; 2, aceasta, acela, aceluia; 3, al lui,al lor); I.27 - I.51 - II.24 -
II.27 - III.6 - III.10 - III.20; E: of these[latent impressions]; of this, that; S: tasya: (masculino, genitivo, singular) por ello, de
esto, en esto, en eso, su; (pronombre relativo, sya, "esa, esta", reforzado en su significado por tad); (neutro, genitivo, singular)
deriva de tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de él, de ellos); I.27 - I.51 - II.24 - II.27 - III.6 - III.10 - III.20;
sarva(सव )= R: MW1184.3 (adjectiv, masculin) fiecare;tot; oricare; totul (exprimat distributiv); tot exprimat prin
fiecare(distributiv);in intregime, complet; I.25 - I.51 - II.31 - II.37 - III.11 - III.17 - III.49 - III.54 - IV.23 - IV.31; sarvam
(neutru, nominativ, singular) II.15 - III.33; E: each;all; every; everybody, everyone; all(expressed in distributive manner);S:
MW1184.3 (adjetivo, masculino) todo, cada uno, entero, completo; I.25 - I.51 - II.31 - II.37 - III.11 - III.17 - III.50 - III.55 -
IV.23 - IV.31; sarvam (neutro, nominativo, singular) II.15 - III.34;
nirbīja(nirbija)(िनब ज ) = R: MW541.2 (masculin) fara samanta;transa mistica neconditionata;enstaza sau samadhi fara
samanta (nirbija-samadhi); fara origine;fara inceput; nir (fara, aparte, lipsit de) + bīja (samanta, germen, cauza primara); nirbījaḥ
(masculin, nominativ, singular) I.51; nirbījasya (masculin, genitiv, singular) III.8; E: seedless; samadhi without seed; S:
MW541.2 (masculino) sin semilla, sin origen; nir (fuera, aparte, sin) + bīja (semilla, germen, causa primera); nirbījaḥ
(masculino, nominativo, singular) I.51; nirbījasya (masculino, genitivo, singular) III.8;
samādhi (samadhi) : R: transa mistica;enstaza; vedeti: YS 1.1;samadhi in Dictionar Sanskrit-Roman-Englez/Sanskrit-
Romanian-English Glossary; E:trance;ecstasy; enstasis; R:
Nota: Nirbija-samadhi (transa mistica fara samanta) este o stingere a vrittis[impulsurilor] completa(din
fiecare parte a intregului) si simultana ce apare atunci cand sunt eliminate si acelea care au condus la
stergere[nirodha samskaras(intipariri latente de stingere);dupa ce treci dincolo cu barca renunti si la
barca;nu mai cari barca in spate] E:When even these cease to arise, and the patterning of consciousness is
completely stilled, the mystic trance or integration bears no further seeds.
[RO] Samanta are calitatea de a se incolti si de a se multiplica. Ea trebuie arsa, astfel incat sa nu se divida si sa nu
incolteasca. Chiar si aceasta samskara care elimina trebuie eliminata. Pentru aceasta aveti nevoie de o contactul
nemijlocit cu realitatea in starea numita ritambhara prajna, care face toata treaba. Atunci cand si samanta care
constituie baza practicii vidarii de vrittis (upasana) este distrusa apare o alta stare: samadhi fara samanta . In timp ce alte
samskaras (tendinte mentale) se multiplica, ritambhara prajna (constiinta cognitiva superioara) da nastere starii fara
samanta. A vedea, a auzi, a pipai, etc. constituie seminte ale constiintei. Chiar si studiul Yoga sutras-urilor e o
samskara. Ea s-a multiplicat ca o samanta si ajungeti sa credeti ca cititi Upanishadele, etc. Totusi, in stadiul final toate
samskaras-urile (tendinte mentale) sunt eliminate prin ritambhara prajna (constiinta cognitiva superioara). Acest lucru
se petrece deoarece hotarele intelectului sunt depasite si aspirantul atinge o stare de beatitudine. Forma a disparut.
Aceasta stare de shunya (vid) nu e statica, ea e dinamica; ea este o statica transcendentala. Ea apare ca vid numai in
aspectul dinamic. Starea ultima este linistita si totusi dinamica. Lumina lui purusha este aceea care ilumineaza intreaga
constiinta. Acea lumina particulara care a luminat obiectele pana acum a fost retrasa; acesta este unicul proces. Ea este
retrasa din lumea exterioara si patrunde in interior, iar in timp ce patrunde in interior, ea lumineaza calea, ea lumineaza
camerele interioare unde se gasesc vitarka (gindire verbala), vichara (reflectarea intuitiva), ananda (beatitudine) si
asmita (simtul individualitatii). Acest lucru este foarte dificil de explicat. Nu este posibil sa se explice natura exacta a lui
nirbija samadhi deoarece acela care o cunoaste nu o poate exprima sau ascunde.
Sfarsitul primei pada/End Part One
s:aD:n:p:adH
Sādhana-pādaḥ
II. Capitolul referitor la Calea de Realizare

Cartea II. Capitolul referitor la antrenament [Sadhana Pada]
5.2.Cartea II: Partea despre Realizarea Practica (Sadhana Pada)/

Book II:Portion on Path of Practical Realization (Sadhana Pada)]
Partea despre Realizarea Practica " are 55 de sutra descrie metodele si mijloacele ce pot fi folosite pt. a elimina
obstacolele care blocheaza calea procesului de asezare in starea unificata si de manifestare a puterilor mintii.
The chapter named "Portion on Practice",that has 55 sutra (aphorisms,rules) describes the methods you can use
to eliminate the obstacles that block the way to the unified state and to the powers of the mind
Sutra:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31
32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55
YS 2.1. 2.1. t:p:Hsv:aDy:ay:ðÃ:r)eN:D:an:aen: e#y:a y:aðg:H.

tapaḥ -svādhyāyeṡvara-praṇidhānāni kriyā-yogaḥ
tapah svadhyaye ishvara pranidhana ni kriya yogah
R: Tapas[practica ascezei;efortul constant de autodisciplinare si purificare sustinut o dorinta (motivatie)

infocata capabila sa arda toate obstacolele;post;tacere;izolare;purificare )
Svadhyaya[auto-observarea, practica constientei de sine; recapitularea;repetarea constienta a mantrelor
sacre;aceasta practica conduce la reamintirea adevaratei noastre identitati] si
Ishvara pranidhana[predarea tuturor fructelor actiunilor noastre catre Dumnezeu; practicarea prezentei
divine;deplasarea centrului din care observam universul dinspre Ego(centrul fals implantat in cursul
conditionarii sociale,a programarii in urma careia ne identificam cu un nume,un corp) catre centrul
veritabil,scanteia divina dinlauntrul oricarei fiinte umane] constituie Yoga Actiunii (Kriya Yoga;Actiunile
de Centrare)[ actiunile pentru a realiza alinierea,centrarea sau starea unificata]
E: Tapas (ascesis; self-discipline; purificatory action to reduce both physical and mental impurities ),
svadhyaya (self examination ,self-reflection ,self-study and meditation on Aum), and Ishvara-pranidhana
(complete surrender of the fruits of action to God (Ishvara); devotion to Isvara; making God the motive of
action ) constitute the Yoga of Action (Kriya Yoga ;Actions for Centering)[ practical actions or ways to
attain centering, alignment or Yoga (union of consciousness with the Infinite)]; F: Tapas (l'ascèse,
l'austérité, purification;vigoureuse auto-discipline mentale, morale et physique;pratique reguliere et
serieuse;le feu de notre ardeur a pratiquer va bruler tout ce qui nous encombre), svadhyaya (l'étude de soi
par la recapitulation et la répétition consciente des Mantras sacrées) et Ishvara pranidhana [complète
reddition a Dieu ; l'abandon complet au Seigneur (Ishvara);humilite d’accepter ce qui est] constituent le Le
Yoga de l’Action (Kriya-Yoga ;les Actions pour realiser l'etat Yoga)[ les actions pour realiser l'etat
unifiee]
S: Tapas (ascesis; autodisciplina), svadhyaya (estudio de sí mismo) e Ishvara pranidhana
(desprendimiento o devoción al Señor) constituyen El Yoga de la Acción (Kriya Yoga) [las acciones para
(conseguir) el estado unificado]

tapaḥ (tapas) = R: asceza; austeritate;disciplinarea pornirilor,dorintelor pt.reinstaurarea adevaratei ierarhii de comanda si
pt.eliminarea dictaturii simturilor,tiparelor comportamentale si a dependentelor; a da dovada de infocare si determinare in
practica,disciplina,termenul tapas:"caldura,foc,mortificari ale corpului,indurarea suferintelor";acceptarea aspectelor purificatoare
ale experientelor dureroase, actiuni purificatoare;antrenarea corpului si al simturilor la privatiuni; aprinderea focului interior prin
abtinerea de la risipirea energiei; ceea ce e produs prin caldura,foc; special respectare unui legamant sau a unei indatoriri (de ex.:
'hranirea cu ierburi si radacini alaturi de intelepti(Rishis)','dedicare invatarii textelor sacre alaturi de Brahmani');un efort sustinut
de o dorinta (motivatie) infocata sau inflacarata capabila sa arda toate obstacolele (legaturile; dependentele;ancorarile) care ne
impiedica sa cunoastem realitatea in mod nemijlocit;actiune constanta ,neintrerupta de constientizare si de purificare a realitatii
aflata in raza noastra de actiune,care se manifesta sub forma gandurilor,vorbelor si al faptelor; actiune exercitata in cursul actelor
cotidiene simple (in lb.skrt.: vipashyana; in pali: vipassana) pt. a dezvolta intuitia de sine (svadhyaya)];[Mo,437] ; practica
asidua; puteri supranaturale dobandite prin actiuni purificatoare care declanseaza unificarea cognitiva,afectiva si
volitiva;monoideism;credinta sau prin penitenta-dorinta intensa, situatii limita in care se mobilizeaza capacitati miraculoase
necesare supravietuirii(privatiuni; post negru;izolare senzoriala in camera intunecata sau prin imersiune,imobilizare prin
ingropare; maladii; moarte clinica;experienta din proximitatea mortii;Near Death Experience;detasarea de corp in cursul unor
accidente; E: austerity; intense desire, purificatory acts ,austerities ascetic disciplines;"warmth;heat;fire"; heat, intensity of
discipline, sacred vows, fulfilling the Yama vows, rules and observances faithfully; the endurance of the opposites; hunger and
thirst, heat and cold, standing and sitting;ascetism;intensity of discipline,;severe self-discipline - mental, moral and physical,
spiritual passion, energy, or heat generated through forgoing dissipative activities;pain;suffering;accepting pain as purification;
accepting the purifying aspects of painful experience, purifying action, training the senses;bodly mortification; penance;special
observance(e.g. 'feeding upon herbs and roots with Rishis','sacred learning with Brahmans') [Mo,437]; purificatory action; the
removal of impurities in our physical and mental systems through the maintenance of such correct habits as sleep, exercise,
nutrition, work and relaxation; svādhyāya (svadhyaya) R: auto-observarea, constienta de sine;autocunoasterea
recapitularea;studiul (individual, scripturi) care conduce la reamintirea adevaratei noastre identitati;studiul textelor sacre ce indica
calea de eliberare si conduc la autocunoastere; repetarea mantrei(japa)]; E: self-study; self observation; understanding self;self
remembering;study of spiritual books [S], repetition of sacred mantras or study of sacred literature [H], study which leads to
knowledge of the self through japa [T]; self-study in the context of teachings, remembrance of sacred word or mantra; īṡvara
(ishvara) : R:"Domnul universului"; Dumnezeu; personificarea izvorului creativ;campul cauzal; supremul maestru;maestrul celor
dintai maestri; Isvara inseamna: profesor/maestru (ishvara) interior (ishta) E:Lord; God; divine ideal of pure awareness; Supreme
Being [S], God [H, T]; creative source, causal field, God, supreme Guru or teacher; Isvara means the inner (ishta) teacher/master
(isvara).praṇidhāna (pranidhana) : R: prefix:pra:in fata; ni:de sus in jos;radacina:dha: a pune,a depune intr-o atitudine
devotionala;devotiune suprema;predare;inchinare deplina;prosternare;supunere desavarsita fata de vointa divina;;sacrificiu;jerfire de
sine; practicarea prezentei divine(deplasarea centrului subiectiv pana la fuziunea cu centrul real); dedicarea tuturor faptelor si a
rezultatelor lor; predarea fructelor practicii: E: surrender, dedication, application,devotion, alignment ; self-surrender; intense
devotion to; through devotion;a feeling of submission [to his power] ;by feeling the omnipresence of ; by devotion with total
dedication to ; by surrendering oneself to ;par l'abandon complet en; surrendering [S], complete surrender [H], self-surrender,
resignation [T] ;practicing the presence, dedication, devotion, surrender of fruits of practice;īṡvara praṇidhānāni (īshvara
pranidhanani): R: supunere lui Dumnezeu; (predarea tuturor fructelor actiunilor noastre catre Dumnezeu;nonactiunea
(naishkarmya) realizata pe cale devotionala conduce la centrarea in ceea ce faci "acum si aici" si la detasarea de trecut si de
viitor(cautarea efectelor;teama de esec)];E: complete surrender to God; making God the motive of action; devotion and letting go
into the creative source from which we emerged;kriyā (kriya): R: actiune; practica; E: action;kriyāyogaḥ (kriyayogas):
R:yoga practica;yoga actiunii;actiunea de Centrare(Kriya Yoga);actiunile pentru a realiza centrarea sau starea unificata; E: yoga
of practice, action, practical yoga ;centering actions;means to atain union state(yoga);yoga practice [S], yoga in the form of
action [H], preliminary (practical) yoga [T]; the discipline of Mystic Union;yogaḥ (yoga) R: Uniunea Mistica;aliniere;starea
unificata;vedeti acest termen in: YS 1.1; E: Mystic Union; see this term in : YS 1.1];
Nota: Actiunea de Centrare(Kriya Yoga) cere respectarea simultana a trei conditii(discipline;practici)

inseparabile: tapas[asceza;un efort sustinut de o dorinta (motivatie) infocata sau inflacarata capabila sa arda
toate obstacolele(legaturile;dependentele;ancorarile) care ne impiedica sa cunoastem realitatea in mod
nemijlocit;actiune constanta ,neintrerupta de constientizare si de purificare a realitatii aflata in raza noastra
de actiune,care se manifesta sub forma gandurilor,vorbelor si al faptelor; actiune exercitata in cursul actelor
cotidiene simple (in lb.skrt.:vipashyana;in pali: vipassana) pt. a dezvolta intuitia de sine(svadhyaya)];
svadhyaya[auto-observarea, constienta de sine;autocunoasterea recapitularea;studiul care conduce la
reamintirea adevaratei noastre identitati;studiul textelor sacre ce indica calea de eliberare si conduc la
autocunoastere; repetarea mantrei(japa)],ishvara pranidhana(predarea tuturor fructelor actiunilor noastre
catre Dumnezeu;nonactiunea(naishkarmya) realizata pe cale devotionala conduce la centrarea in ceea ce
faci "acum si aici" si la detasarea de trecut si de viitor(cautarea efectelor;teama de esec)]
[DM] Kriya Yoga (Yoga Actiunii) este una din metodele de Raja Yoga(Yoga Regala). Raja Yoga este alt
nume sub care este cunoscuta ashtanga yoga-calea de aliniere cu opt ramuri expusa de Patanjali in Yoga
Sutra .Termenul Kriya inseamna actiune, practica - asa ca putem traduce Kriya Yoga prin: actiuni sau
metode practice (kriya) pt a obtine starea aliniata sau unificata (yoga). Kriya Yoga se refera la tehnici care
producere si de conservare a caldurii,dar si de purificare (tapas), la practica auto-observarii sau de
dezvoltarea a constientei de sine (svadhyaya) si la practica devotiunii sau de deplasare a centrului [Ishvara
pranidhana(predarea tuturor fructelor actiunilor noastre catre Dumnezeu) . Aceste trei actiuni constituie
Kriya Yoga. Ea mai poate fi definita ca fiind anumite actiuni (kriyas) prin care mintea este pusa la dispozitia
constiintei interioare.
Literal, cuvantul tapas inseamna: " foc,a arde, a crea caldura sau energie". Efectul focului purificator extern
este cenusa (vibhuti).Efectul focului intern (tapas) este obtinerea puterilor divine (vibhuti) sau a perfectiunilor
(siddhis)[vedeti modalitatile de acces la puterile divine in YS 4.1]. Patanjali se refera la puterile divine
(vibhuti) in capitolul urmator din Yoga Sutra: Vibhuti Pada.Observati ca focul (tapas) este vehicolul
simbolic catre lumea divina (focul folosit in sacrificiul extern sau intern) si are drept produs secundar cenusa
sfanta (vibhuti).
De obicei tapas este tradus prin cuvantul asceza, austeritate sau penitenta, dar in realitate el desemneaza un
proces de ardere care elimina complet impuritatile. In Bhagavad Gita se spune ca focul (tapas) cunoasterii
directe (prajna) arde intreaga acumulare de seminte karmice (karmashaya). Nagarjuna spunea ca numai o
singura samanta karmica, ramasa nearsa, e capabila de a da nastere la multe seminte si plante. In acelasi fel,
atunci cand chitta (mintea) nu este eliberata de samskaras (activatori subliminali; complexul de impresii,
intipariri; semintele karmice;urme; tendinte mentale lasate de actiunile trecute), ea este capabila sa produca
mult mai multe samskaras, corpuri si reincarnari. O samanta arsa devine incapabila de a se reproduce. Acest
proces inseamna trecere prin foc (tapas), ceea ce explica rolul purificator ascuns in termenul tapas.
Uneori impuritatea este mica si necesita putina curatire, dar cand avidya (orbirea,ignoranta) este prea mare,
este necesara actiunea tapas (focului). Tapas este o practica spirituala (sadhana) care curata o minte extrem
de murdara si plina de avidya (orbire,ignoranta). Tapas inseamna de asemenea conservarea caldurii si
energiei. Ea creeaza chiar caldura fizica, ca in pranayama (ramura in Raja Yoga descrisa de Patanjali in
sutra YS 2.29). In sutra YS 2.32 a acestui capitol va apare din nou cuvantul tapas. In sutra de fata tapas nu e
folosit numai in sensul de austeritate sau penitenta, ci si in sensul de aprindere a focului interior care genereaza
caldura purificatoare. Aceasta caldura poate fi generata prin post (repausul alimentar e o forma de tapas),prin
iubire devotionala (Ishvara pranidhana),prin pranayama (controlul suflului), prin asana (pozitii cheie),prin
mudras (gesturi de punere in rezonanta) si bandhas ("legaturi") dar si prin absobtie concentrativa(transa) ori
prin brahmacharya (continenta sexuala) sau ahimsa (non-violenta). Aceasta caldura nu e numai fizica, este in
acelasi timp caldura pranica (vedeti si focul digestiv samana-vayu , practica tibetana tummo in :
YS 3.41 Jvalanam(eliminarea oricarei boli sau otravi si cresterea stralucirii corpului) se poate obtine
prin samyama asupra samana(suflului mijlociu;focul digestiv);[in traditia tibetana:"tum-mo"(caldura
interioara); traditia medicala chineza a acupuncturii foloseste"aprinderea focului in focarul mijlociu pt.
a stimula sistemul imunitar;terapia Kuhne, adusa de calugarii iezuiti din China produce acelasi efect
vindecator tot prin stimularea focarului mijlociu prin masaj umed;apararea prin febra si reproducerea
ei tehnologica(bai hipertermice) a fost utilizata cu succes in boli terminale];
Samskara sau complexul activatori subliminali (de impresii ; semintele karmice; tendinte mentale; intipariri,
urme), lasat de actiunile trecute, trebuie de asemenea eliminat. Pentru aceasta este necesara o activitate psihica
cum ar fi dharana(concentrarea),pranayama (controlul suflului este simultan si un control al impulsurilor din
minte) sau ahimsa (practicarea non-violentei), care actioneaza chiar la nivele subconstiente . Acesta este
sensul cuvantului tapas.
Cuvantul svadhyaya necesita o explicatie similara. Etimologic, el inseamna "auto"(sva) si "examinare sau
privire" (adhyaya).Temenul svadhyaya a fost tradus prin analiza personala, studiul scrierilor sacre revelate
sau auzite (shruti) si practica lui Japa(de repetare a cuvintelor sacre:mantra) . Temenul svadhyaya
desemneaza si practica recapitularii pe care o intalnim si in alte traditia Nahuatl descrisa de Carlos Castaneda
in cartea sa "Darul Vulturului" (alte detalii apar si in sutra YS.2.32).
Svadhyaya inseamna incercarea de percepere a propriului sine in diferite perspective. Atunci cand va priviti
nasul sau dintii in oglinda, acest act se numeste adhyaya; adica studiu detaliat. In mod analog, svadhyaya
inseamna studiul detaliat al propriului sine, ceea ce include studiul intregii structuri a personalitatii voastre,
adica aspectele fizic, mental, emotional si spiritual. Diferitele practici din Kriya Yoga duc la perceptia sinelui.
Acesta este procesul de a va vedea propria constiinta. Daca incercati sa percepeti un miros psihic, il veti
percepe sub forma unui miros. Aceasta este svadhyaya, in care va uitati la propria voastra constiinta.
Astfel, in aceasta sutra cuvantul svadhyaya nu inseamna studiul scripturilor sau practica lui Japa. Rishi
Patanjali foloseste acelasi cuvant in locuri diferite si cu intelesuri diferite.
Termenul Ishvara pranidhana inseamna predare,abandonare sau supunere lui Dumnezeu. Ishvara
pranidhana desemneaza deplasarea completa a fiintei catre constiinta cea mai intima, fuzionarea completa a
constiintei cu constiinta cea mai profunda. Ishvara este si scanteia divina din fiecare fiinta umana,constiinta
interioara. El nu este un sine personal exterior. El este in noi, si prin Kriya Yoga mintea este pusa in intregime
la dispozitia sinelui interior.
[VIV]Those Samadhis with which we ended our last chapter are very difficult to attain; so we must take them up
slowly. The first step, the preliminary step, is called Kriya-yoga. Literally this means work, working towards Yoga.
The organs are the horses, the mind is the rein, the intellect is the charioteer, the soul is the rider, and the body is the
chariot. The master of the household, the King, the Self of man, is sitting in this chariot. If the horses are very strong
and do not obey the rein, if the charioteer, the intellect, does not know how to control the horses, then the chariot will
come to grief. But if the organs, the horses, are well controlled, and if the rein, the mind, is well held in the hands of
the charioteer, the intellect, the chariot reaches the goal. What is meant, therefore, by this mortification? Holding the
rein firmly while guiding the body and the organs; not letting them do anything they like, but keeping them both
under proper control. Study. What is meant by study in this case? No study of novels or story books, but study of
those works which teach the liberation of the Soul. Then again this study does not mean controversial studies at all.
The Yogi is supposed to have finished his period of controversy. He has had enough of that, and has become
satisfied. He only studies to intensify his convictions. Vada and Siddhanta — these are the two sorts of scriptural
knowledge — Vada (the argumentative) and Siddhanta (the decisive). When a man is entirely ignorant he takes up
the first of these, the argumentative fighting, and reasoning pro and con; and when he has finished that he takes up
the Siddhanta, the decisive, arriving at a conclusion. Simply arriving at this conclusion will not do. It must be
intensified. Books are infinite in number, and time is short; therefore the secret of knowledge is to take what is
essential. Take that and try to live up to it. There is an old Indian legend that if you place a cup of milk and water
before a Raja-Hamsa (swan), he will take all the milk and leave the water. In that way we should take what is of
value in knowledge, and leave the dross. Intellectual gymnastics are necessary at first. We must not go blindly into
anything. The Yogi has passed the argumentative state, and has come to a conclusion, which is, like the rocks,
immovable. The only thing he now seeks to do is to intensify that conclusion. Do not argue, he says; if one forces
arguments upon you, be silent. Do not answer any argument, but go away calmly, because arguments only disturb the
mind. The only thing necessary is to train the intellect, what is the use of disturbing it for nothing? The intellect is but
a weak instrument, and can give us only knowledge limited by the senses. The Yogi wants to go beyond the senses,
therefore intellect is of no use to him. He is certain of this and, therefore, is silent, and does not argue. Every
argument throws his mind out of balance, creates a disturbance in the Chitta, and a disturbance is a drawback.
Argumentations and searchings of the reason are only by the way. There are much higher things beyond them. The
whole of life is not for schoolboy fights and debating societies. "Surrendering the fruits of work to God" is to take to
ourselves neither credit nor blame, but to give up both to the Lord and be at peace.
F This sutra is an essential sutra for the student to understand. The translations above and the definitions of the
individual words show that there is apparently a wide range of interpretations. However, I found that when you look
closely at what the translators and commentators have to say, each one seems to supplement or complement to the
others, so that eventually it is possible to come to an understanding of what Patanjali is saying here. One particularly
important point, touched on by S and T in particular, is the connotation of "heating" or "cooking" in the word tapas.
And another point of special interest is the differention made by F between Kriya-Yoga and the Karma-Yoga of the
Bhagavad Gita.
D says, "The more we refine ourselves through Yoga the more we realise that all our actions need to be re-
examined systematically and we must not take the fruits of our actions for granted.".
F comments as follows: "The words kriyà and karma both mean "action", but Kriya Yoga is different from
the Karma-Yoga of the Bhagavad Gita. Karma-Yoga is... the path of "inaction in action", or ego-
transcending activity. Patanjali's Kriya-Yoga is the path of ecstatic identification with the Self by which the
subliminal activators (samskara), which maintain the individual consciousness, are gradually eliminated.
[See Feuerstein, The Yoga Tradition, pages 253-255 for F's discussion of Karma-Yoga.]
H gives a very useful and humanly manageable definition of tapas. He defines tapas as "attempt to desist
from actions which might bring momentary pleasures and putting up with the resulting hardship." He adds,
"That form of austerity which does not cause any pathological disturbance and which results in the non-
performance of actions based on attachment and antipathy, is favourable to Yoga.". He refers also to YS
2.32, and in a footnote also says "tapas involves correct thinking, full control over one's turbid emotions,
clear understanding of moral values and consequent purification of one's character."
R notes that "the word tapas has been translated as "purificatory action", because tapas means that which
burns up impurities.
S observes that tapas is a term that is often misunderstood. "Tapas means 'to burn or create heat.' Anything
burned out will be purified.... But how can this burning process be effected with our mental impurities? By
accepting all the pain that comes to us, even though the nature of the mind is to run after pleasure. We will
actually be happy to receive pain if we keep in mind its purifying effects. Such acceptance makes the mind
steady and strong because, although it is easy to give pain to others, it is hard to accept without returning
it." And this sort of self-discipline has to be practised in our daily lives. "But tapas also refers to self-
discipline. This is not the self-torture of sadhus lying on beds of nails. Self-torture is an obstacle to
progress, whereas self-discipline is an aid to self progress.
S refers to BG 17, in which Krishna talks about tapas, classifying 3 groups of tapas - physical, verbal,
mental:-.
- physical: worship, purity, straightforwardness, celibacy and non-injury are austerities of the body;
- verbal: speech should be tranquil, truthful, pleasant, beneficial (N.B. Don't speak what is true if it is not
pleasant, don't speak what is pleasant if it is false);
- mental: serentiy of mind, goodheartedness, self-control, purity of nature.
Of svàdhyàya, S explains that this means "study that concerns the true Self" - it's not just analysing the
mind and emotions. "Anything that will elevate your mind and remind you of your true Self should be
studied" - and study of this sort requies that you really understand and take to heart whatever you are
studying. This entails reading and re-reading, since each re-reading elevates you a bit more. "The more we
elevate the mind, the better our understanding is." "The Self cannot be known by theory alone.... Only when
you transcend the mind can you understand it.... So, limit your reading and put into practice what you read."
S explains äshvarapranidhàna as meaning "dedicating the fruits of your actions to God or to humanity - God
in manifestation." "Try not to possess anything for yourself. Temporarily keep things but feel you are just a
trustee, not an owner."
T comments on the interesting fact that the last three of the five Niyamas listed by Patanjali in YS 2.32 are
presented here as Kriya Yoga. His explanation is that both these sutras serve different purposes. The
difference between the Yoga outlook and the outlook of the ordinary person is so great that it is not
possible to adopt the Yoga outlook all at once. "A preparatory period of self-training in which he gradually
assimilates the Yogic philosophy and its technique and accustoms himself to self-discipline makes the
transition from the one life to the other easier and safer." It also gives the aspirant a chance to discover if
(s)he is really suited to the Yogic life, since there's a lot of confusion over what the Yogic life really is.
"This preparatory self-discipline is triple in its nature corresponding to the triple nature of a human being.
Tapas is related to his will, svàdhyàya to the intellect and äshvarapranidhàna to the emotions. This
discipline, therefore, tests and develops all the three aspects of his nature and produces an all-round and
balanced growth of the individuality which is essential for the attainment of any high ideal."
YS 2.2. 2.2. s:m:aeD:B:av:n:aT:üH Vl:ðS:t:n:ÜkrN:aT:üÁ: .

samādhi-bhāvanārthaḥ kleṡa-tanū-karaṇārthaṡ ca
samadhi bhavana arthah klesha tanu karana arthash cha
R:Scopul acestor[Actiuni de Centrare (Kriya Yoga)] este sa faca sa apara samadhi (transa mistica; enstaza) si sa
atenuze kleshas [cauzele suferintelor;izvoarele de perturbatii sau fluctuatii mentale(vrittis)] ;
E:The purpose of these[Actions for Centering (Kriya Yoga)] is to bring about samadhi(mystic trance, enstasis) and
to diminish kleshas[the causes of suffering,afflictions,hindrances or the sources of mental fluctuations(vrittis)] ;
F:Le but de ces [actions pour realiser état unifié ou l'état de yoga (kriya-yoga)] est de faire apparaitre
samadhi (la transe mistique;l'extase ou l'union;etat de pure conscience) et d’'atténuer les kleshas (les causes
de souffrance; les causes de malheur);S: El sentido de estas [acciones para conseguir el estado
unificado(kriya-yoga)] es el de provocar samadhi (la interiorización suprema) y disminuir los kleshas (la
causa de las aflicciones; los obstáculos al conocimiento; las manchas).

samādhi(samadhi) - R: transa mistica;enstaza; E: mystic trance;integration;union; superconsciousness;soul-
vision;contemplation; bhāvanā (bhavana) - R: obiectiv;realizarea acestui obiectiv;a face sa apara; a produce, a cauza;a
stabili;a atinge; a realizaE:to make appear, to bring about;to attain;to achieve;to establish; realizing, becoming;cultivate;
arthaḥ(arthah) - R:scop; tel; E:
kleṡa(klesha) - R: "pete colorari,polarizari";"cele cinci feluri de colorari";cauzele suferintelor;izvoarele de perturbatii sau
fluctuatii mentale (vrittis); durerile sau tensiunile fundamentale ale mintii; vrittis sunt fluctuatii sau impulsuri in plan cognitiv
(ganduri ,perceptii,amintiri,halucinatii);
kleshas sunt impulsuri sau fluctuatii in plan emotional (stari afective;emotii); Patanjali ssubliniaza ca suferinta se naste din
virusari sau afectari (numite Kleshas) care sunt forme-gand cristalizate; modificarile sau procesele mentale pot fi situate in
plan cognitiv( vrittis) dar si in plan emotional ori afectiv (kleshas); izvorul fluctuatiilor cognitive (vrittis)sunt fluctuatiile
afective (kleshas); E: "the taints"; the five kinds of coloring; the causes of suffering; the causes of sorrow;
afflictions,hindrances; the sources of mental fluctuations(vrittis); corruption, poison; Patanjali stress that suffering stems from
constructs or afflictions (called Kleshas) that are crystallized thought-forms; modifications or mental processes are
vrittis(cognitive) and kleshas[affective (emotive) ]; the source of cognitive modifications (vrittis) are the affective
modifications (kleshas);
artha(अथ ) = R: MW90.2 (masculin sau neutru) scop,menire;tel, intentie; ratiune de a exista; cauza; tinta, motiv;
semnificatie,obiect; realitatea;obiectul sau procesul desemnat ori etichetat; notiune; intentie, fapt, simtire;instinct; ratiune a
existentei ; obiect propriu-zis; lucrul(forma) in sine;semnificatia unui cuvant;obiectul desemnat de cuvinte; caz;abordare (a unui
subiect);intentie;obiectul meditatiei (dhyana); termenul artha se poate referi la prosperitate materiala si desemneaza in hinduism
unul din cele patru teluri ale vietii,cunoscute sub numele de purusharthas (vedeti: YS4.34);cautarea prosperitatii materiale
(artha) se considera a fi un obiectiv nobil doar daca urmeaza regulile de moralitate vedica;conceptul artha include obtinerea
faimei, acumularea de bogatii si atingerea unui inalt statut social; din cele patru teluri ale vietii artha este al doilea pe scara
nominativ, singular) IV.32; E:, intent, aim; goal; meaning, purpose; cause, motive, notion; approach, purpose, meaning;
regarding the meaning of something; approach;object;the thing being meditated upon;exact nature of;intent, aim; forms (artha)
[sounds (sabda) and concepts (jnana)]; place;point;exact nature of; it may refer to the idea of material prosperity. In Hinduism,
artha is one of the four goals of life (of material prosperity), known as purusharthas(see :YS 4.34); Meta(from Greek: μετά =
"after", "beyond", "with"); F: but;raison d'être;S: MW90.2 (masculino o neutro) intención, propósito, significado, sentido; ración
de existencia ; propósito; causa, motivo, significado y noción.Hace referencia principalmente a la idea de la prosperidad material.
En Hinduismo, artha es uno de los cuatro objetivos de la vida, conocidos como Purusharthas (ver: YS4.34); Se considera un
objetivo noble al seguir la moralidad védica. El concepto incluye conseguir fama, recopilar riqueza y tener un elevado status
social. Es el segundo peldaño en la escalera de los Purusharthas, por encima de Kama (placer físico) y por debajo del Dharma
(actuar correctamente) y Moksha (salvación); deriva de √arth (pensar o intentar hacer algo); 1) el significado, el sentido, la
"presencia" mental de aquello a que la palabra se refiere, es decir, objeto de los sentidos estimado, juzgado, repensado y
conceptualizado por el sujeto; 2) a fin de, en orden a; razón de ser, propósito o intención del objeto; fin, meta, objetivo; I.28 -
I.42 - I.43 - II.21 - III.3 - III.17 - III.35 - IV.34; artham (masculino, acusativo, singular) I.32 - II.18 - II.22 - IV.23; arthaḥ
(masculino, nominativo, singular) II.2; arthatā (femenino) III.11; arthānām (neutro, nominativo, singular) IV.32;
tanū (tanu) - R: slab, subtire;mic;usor;atenuat;disipat,dispersat; E: weak;thin; slender; tenuous, feeble, attenuated; to diminish;
to wear away;
kāraṇa (karana) (करण ) =R: MW254.1 (masculin) a face; a observa; a cauza, a declansa; producere;implinire;
corpul cauzal sau karmic (karana sharira); deriva de √kṛ (a face,a representa); II.2; karaṇāt (masculin, ablativ,
singular) III.18; (neutru) cauza, origine;YS III.39;E: MW254.1 (masculine) to do, cause; create, produce, make;make
happen, bring forth; entail, involve, occasion, precipitate, trigger; causal body(karana sharira); observing; cause,
perception production, accomplishment; making; derivated from √kṛ (make; manufacture; create; construct, build;
shape; compose; emit; conduct (war, battle); prepare, do; perform; effect;represent, portray, depict; perform, stage;
enact; give) ; II.2; karaṇāt (masculine, ablative, singular) III.18; S: MW254.1 (masculino) hacer, causar, ocasionar;
deriva de √kṛ (hacer, representar); II.2; karaṇāt (masculino, ablativo, singular) III.18; (neutro) causa, origen III.39;
tanūkaraṇā (tanu karana) - R: atenuare;disipare;subtiere; E: to weak; to diminish; to wear away; tenuous;
arthaḥ (arthah) - R:scop;tel;E:goal; meaning, purpose; for the purpose of;
karaṇārthaḥ(karanartha) : R:pentru a face;
Nota: Aceasta[actiunea de centrare(kriya yoga)] are drept efect atenuarea kleshas [cauzele
suferintelor;izvoarele de perturbatii(vrittis)] si permite accesul la samadhi( transa mistica);
[DM] Actiunile de Centrare (Kriya Yoga) se adreseaza celor care nu sunt in stare sa intre in transa mistica
(samadhi) din cauza unor obstacole diverse(virusari) , printre care se afla si kleshas (cauzele suferintelor).
Patanjali explica de ce este necesara practica Actiunilor de Centrare (Kriya Yoga). Sunt doua motive:
1. Sa actionam in directia realizarii starii de transa mistica (samadhi). (un termen care a fost explicat in
detaliu in YS 1.40-51, si la care Patanjali revine in YS 2.29, YS 2.45; YS 3.1-12).
2. Sa actionam in directia reducerii cauzele suferintelor (kleshas)..
Aceste doua lucruri sunt strans legate intre ele si se. Daca veti reusi sa lucrati la reducerea cauzelor
suferintelor (kleshas), acest lucru va determina automat atingerea cu mai mare usurinta a unei stari mai
profunde de absorbtie concentrativa, fiindca mintea va deveni mai calma.
Cele doua teluri ale Actiunilor de Centrare (Kriya Yoga): sunt 1.Samadhi si 2.indepartarea cauzelor
suferintelor (kleshas). Prin practica Actiunilor de Centrare (Kriya Yoga) se atinge starea de transa mistica
(samadhi). Prin Kriya Yoga corpurile fizic, psihic si emotional sunt in mare masura purificate si
metamorfozate astfel incat starea de fuziune, de absorbtie concentrativa sau de transa mistica (samadhi)
este mai profunda si mai stabila decat transa obtinuta prin Bhakti Yoga (centrare prin devotiune intensa)
sau prin intonarea cantecelor devotionale .
Patanjali is explaining why you should practise kriya-yoga. There are two reasons:
1. To work towards achieving samadhi (a term that was explained in some detail in YS I.40-51, and which
he returns to again in YS II.29, 45; YS III.1-12).
2. To work towards a reduction in the causes of suffering(kleshas).
These two things are so closely linked that they work together. If you begin by working on reduction in
causes of suffering, this naturally makes it gradually easier to attain a good quality of concentration
because the mind becomes calmer.
[VIV] Most of us make our minds like spoilt children, allowing them to do whatever they want. Therefore it is
necessary that Kriya-yoga should be constantly practised, in order to gain control of the mind, and bring it into
subjection. The obstructions to Yoga arise from lack of control, and cause us pain. They can only be removed by
denying the mind, and holding it in check, through the means of Kriya-yoga.
As B says, "What links these objectives is realizing that concentration is impossible unless we reduce our personal
problems and suffering." B also points out that P mentions samàdhi (something to strive for) before mentioning the
kleshas (something we must reduce and try to eliminate). So we see the carrot before we feel the stick. T comments,
"The more the kleshas are attenuated the greater becomes the capacity of the sadhaka [spiritual practitioner] to
practise samAdhi and the nearer he draws to his goal of kaivalya [liberation]."
V's commentary is useful. He says, "When Kriya-Yoga is properly performed, it conduces to the state of samAdhi and
considerably attenuates all the kleshas. The fire of Prasamkhyàna or discriminative knowledge sterilises the
attenuated klezas like roasted seeds. When they are attenuated, they cannot obscure the realisation of the distinction
between Buddhi and Purusha. Such realisation then lapses in the absence of the manifestation of the Gunas."
YS 2.3. Aev:½a¡sm:t:arag:¾ð\:aeB:en:v:ðS:aHVl:ðS:aH
avidyāsmitā-rāga-dveṣābhiniveṡāḥ kleṡāḥ
avidya asmita raga dvesha abhiniveshah kleshah
R: [Cele cinci]Kleshas (colorari;cauze ale suferintelor;izvoare de perturbatii(vrittis)] sunt:avidya (orbirea,

ignoranta), asmita[identificarea cu falsul ego;senzatia existentei separate ca individualitate(eu), iluzia
separarii dintre parte si intreg),raga(dorinta de a apuca; inlocuirea lui "a fi" cu "a avea";atractia;atasarea,
cautarea surselor de placere) dvesha(repulsia, aversiunea, ura ,evitarea sau frica de suferinta) si
abhinivesha(atasarea de viata;frica de moarte;identificarea vietii cu aceea a corpului grosier);E: [The five]
Kleshas (the five kinds of coloring;the causes of suffering,afflictions,sources of mental fluctuations(vrittis)] are:
avidya (blindness;ignorance), asmita (ego-identification), raga (the desire to take;attraction,attachment,desire),
dvesha (repulsion,aversion, hatred), and abhinivesha (the clinging-to-life instinct; fear of death). F:Les [cinq]
Kleshas (colorations;les causes de souffrance; les causes de malheur;afflictions) sont: avidya
(l'aveuglement;l'ignorance;une conception erronée sur la nature des choses), asmita (l'identification a l'ego;le
sentiment de l'ego, le sens du je) ,raga (le desir de prendre,de garder;l'attachement), dvesha (l'aversion;le refus
d’accepter) et abhinivesha (la peur de la mort;l’attachement a la vie; la volonté de vivre); S: [Las cinco] kleshas
(las cinco manchas, las causas del dolor;los obstáculos al conocimiento) son: avidya (la ignorancia
esencial), asmita (conciencia de existencia individual , el sentimiento del yo o ego, egoísmo), raga (pasión,
los gustos), dvesha (aversión,los disgustos; rechazo incontrolado) y abhinivesa (el fuerte deseo por la vida,
apego;miedo);.

avidyā (avidya) - R: orbire;ignoranta; false ierarhii valorice; E: blindness; ignorance; not seeing things as they are; lack of
wisdom, not seeing things as they are;confused values; asmitā (asmita) - R: egoism; identificarea cu falsul ego; senzatia
existentei individuale a eu-lui; sentimentul eu-lui; senzatia existentei separate ca individualitate;iluzia separarii dintre parte si
intreg; E: ego-identification ;self-assertion ;consciousness of "I",egoism; the sense of ‘I’;
informationale); a ravni la; a dori fierbinte;a fi insetat; E: attraction, attachment, affective response or coloring due to pleasure;
desire; passion; lust; the desire to take;mankind is divided between "to have" ("takers") and "to be"("beings"); You can discover
the conditioning or the programming "to have" and "to take" instead of "to be" in the movie "Instinct ", in which Ethan Powell
forgotten what is the real meaning of life)[see:YS 1.12];
dveṣa(dvesha) - R: repulsie,aversiune;respingere; refuz;neplacerea;ura;neplacere;E:repulsion, aversion, hatred; hate;
abhiniveṡāḥ (abhiniveshah) - R: frica de moarte;atasarea de viata;identificarea vietii cu aceea a corpului
grosier;identificarea cu invelisul material(corpul fizic); E:fear,fear of death;clinging to bodily life;clinging to life instinct;self-
preservation; the will-to-live; kleṡa(klesha) - R: "pete colorari,polarizari";"cele cinci feluri de colorari";cauzele
suferintelor;izvoarele de perturbatii sau fluctuatii mentale (vrittis); durerile sau tensiunile fundamentale ale mintii; vrittis sunt
fluctuatii sau impulsuri in plan cognitiv (ganduri ,perceptii,amintiri,halucinatii);kleshas sunt impulsuri sau fluctuatii in plan
emotional (stari afective;emotii); Patanjali ssubliniaza ca suferinta se naste din virusari sau afectari (numite Kleshas) care sunt
forme-gand cristalizate; modificarile sau procesele mentale pot fi situate in plan cognitiv( vrittis) dar si in plan emotional ori
afectiv (kleshas); izvorul fluctuatiilor cognitive (vrittis)sunt fluctuatiile afective (kleshas); E: "the taints"; the five kinds of
coloring; the causes of suffering; the causes of sorrow; afflictions,hindrances; the sources of mental fluctuations(vrittis);
corruption, poison; Patanjali stress that suffering stems from constructs or afflictions (called Kleshas) that are crystallized
thought-forms; modifications or mental processes are vrittis(cognitive) and kleshas[affective (emotive) ]; the source of cognitive
modifications (vrittis) are the affective modifications (kleshas);
[DM]Cele cinci vrittis[descrise in :YS 1.5-11] sunt fluctuatii ale mentalului; Cele cinci Kleshas sunt
polarizari sau colorari care afecteaza starea emotionala;fluctuatiile afective comanda si dau nastere la
fluctuatii mentale;emotiile sunt la fel de fluctuante ca si gandurile.Pt. fiecare exista [in YS 1.12 ] o
componenta experimentala:1.pentru calmarea vrittis avem abhyasa[exercitiul repetat(eliminarea dispersarii
si multiplicitatii prin inducerea unui unic vrittis);2. pentru calmarea celor cinci Kleshas(colorari;
fluctuatiilor afective) se indica vairagya (stare incolora,detasare de fructul actiunilor noastre,stare de martor
impartial;nonactiunea-naishkarmya);
Another key sutra. As T says, "The philosophy of kleshàs is really the foundation of the system of yoga
outlined by Patanjali. It is necessary to understand this philosophy thoroughly because it provides a
satisfactory answer to the initial and pertinent question, 'Why should we practise yoga?' The philosophy of
kleshàs is not peculiar to this system of Yoga. In its essential ideas it forms the substratum of all schools of
Yoga in India though perhaps it has not been expounded as clearly and systematically as in the Sàmkhya
and Yoga Darshanas." T provides a useful synopsis of the philosophy of kleshàs.
It is very important to come to a full understanding of all the terms used, and close study of YS, II.3-12 will
make this possible. It's also worth using the index in your own edition of the Yoga Sutras to look up other
sutras where these terms are mentioned or discussed. V says that when the kleshas become active "they
strengthen the sway of the Gunas, bring about change, set in motion the flow of cause and effect and in
conjunction with one another bring about the fructification of action." H's commentary on V says, "The
common feature of all the afflictions is erroneous cognition." [compare YS I.8 on viparyaya.] Avidyà is the
source of the other four.
Of the other four, B points out that they "represent excessive or inappropriate manifestations of natural
impulses that become distorted and become sources of conflict. Each of these natural impulses, good in
itself, becomes a poison when manifested in excess, at the wrong moment, or when mistaking the object."
[VIV] These are the five pains, the fivefold tie that binds us down, of which ignorance is the cause and the other four
its effects. It is the only cause of all our misery. What else can make us miserable? The nature of the Soul is eternal
bliss. What can make it sorrowful except ignorance, hallucination, delusion? All pain of the Soul is simply delusion.
YS 2.4. 2.4. Aev:½a x:ð*:m:Ø¶:rð\:aø )s:Øpt:t:n:Øev:¡cCÀaðdaraN:am:Î .

avidyā kṣetram uttareṣām prasupta-tanū-vicchinnodārāṇām
avidya kshetram uttaresham prasupta tanu vichhinna udaranam
R: Avidya (orbirea,ignoranta) este kshetram (campul in care incoltesc;solul in care germineaza;cauza)
celorlalte [ kleshas (cauze ale suferintelor;izvoare de perturbatii-vrittis)],fie ca ele sunt prasupta(adormite,
inactive,latente;nemanifestate), tanu (slabe, atenuate) , vichinna (fluctuante, discontinue) ori udaranam
(active, manifestate, in curs de desfasurare); E: Avidya (blindness;not seeing things as they are;the
knowledge mediated by vrittis; ignorance) is kshetram [the field where germinate] the other [ kleshas
(causes of suffering; afflictions; sources of vrittis)], whether prasupta( dormant), udaranam(activated),
tanu (weakened, feeble, attenuated) or vichinna (intermitent, discontinuous; intercepted); F: Avidya
(l'aveuglement; la connaissance indirecte des choses derivee des signaux sensoriels-vrittis -des cinq sens et
de la pense;l'ignorance de la realite ) est kshetram (la source;la terre nourricière; champ de l'accroissement)
des autres kleshas (colorations;causes de souffrance; causes de malheur;afflictions;les sources des
perturbations-vrittis)] qu'elles soient à l'état de sommeil (prasupta) , atténuées (tanu), interrompues
(vichinna) ou actives (udaranam). S: Avidya [conocimiento indirecto o falso se transmite mediante el
flujo de fluctuaciones(vrittis) de la vida psicomental -la construccion mental esta basada sobre il velo di
vibraciones ,movimientos(vrittis); la ignorancia esencial] es kshetram (el campo donde germinan,el campo
abonado) para las otras [kleshas (las causas del dolor, los obstáculos al conocimiento, las cinco manchas;
los demás)], estén prasupta (en el estado latente, en reposo,), tanu (atenuadas, reducido ,atenuados),
vichinna (interrumpidas , disperso, subyugados) o udaranam (activos ,en plena actividad, expandido).
avidyā (avidya) - R: orbirea,cunoasterea mijlocita de vrittis, ignoranta; avidya este un tip de proces cognitiv (khyati) opus
celui de cunoastere nemijocita a realitatii (prin vedere directa:vidya;prajna); false ierarhii valorice; E: blindness; not seeing
things as they are; the knowledge mediated by vrittis; ignorance; ignorance; lack of wisdom;confused values; kṣetram
(kshetram) - R: camp;sol;pat germinativ;baza,temelie;cauza;izvorul; E: field; soil;germinative bed; growing ground; productive
field; breeding ground ; cause; uttareṣām (uttaresham) - R: celorlalte; al urmatoarelor;referire la starile in care se afla
kleṡa(klesha) E: of all these that follow; following, next, future; other;referring to states of manifestation of
kleṡa(klesha);prasupta- R: adormit;inactiv;in stare de samanta;care exista in forma potentiala in mintea subconstienta; E:
dormant, asleep;inactiv;in the seed state;exist in potential form in the subconscious;
tanū (tanu) - R: slab, subtire;mic;usor;atenuat;disipat,dispersat; E: weak;thin; slender; tenuous, feeble, attenuated; to diminish;
to wear away; vicchinna- R: intermitent,discontinuu; intrerupt, dispersat ; E: interrupted, intermitent,discontinuous;
intercepted; udārāṇām (udaranam)- R: activ;in plina activitate;in curs de manifestare;operativ;extins; E: activated, aroused,
active, in full operation; fully operative, sustained;
[DM] Kleshas (cauzele suferintelor;izvoarele de impulsuri -vrittis) sunt programe sau virusari care se afla in patru stadii
de exprimare. Ele pot fi adormite (inactive, in repaus, cand nu le putem percepe), atenuate (cand pot fi sesizate cu
dificultate) , in stare alternanta (oscilatorie, cand dispar si apar) si in plina activitate (cand suntem coplesiti de
placere,durere,frica). Aceste stadii diferite ale kleshas le putem observa la noi insine, dar si la diferiti oameni in diferite
circumstante declansatoare. In mod obisnuit kleshas sunt prezente in orice om in stare potentiala(in repaus) sau
manifestata (active). Atat timp cat acestea sunt prezente, nu se poate realiza trecerea dincolo de realitatea secunda
(reflectia realitatii pe ecranul mental nu este insasi realitatea; realitatea secunda e realitatea oglindita prin impulsurile
mentale-vrittis) .Ca sa vedem realitatea insasi (Sinele) trebuie sa ne dezvatam "sa luam reflectia Lunii in apa lacului,
drept Luna insasi ".
Avidya (lipsa vederii sau a perceptiei holografice,orbirea,utilizarea cunoasterii mijlocite de impulsuri sau de semnale
mentale -vrittis,ignoranta) este sursa lui asmita (perceperea existentei ca individualitate separata de intreg, cauza ego-
ului), dar si cauza raga [dorintei de a apuca (de a pastra; de a poseda,de a ne insusi; de a a avea);cauza inlocuirii lui "a
fi" cu "a avea";atractia;atasarea (de sursele de placere); placerea; dorinta; pofte (carnale); desfrau; dorinta puternica;
pasiune; dependenta,adictivitatea (droguri interne si externe:materiale ,energetice si informationale); a ravni la; a dori
fierbinte;a fi insetat) , a dvesha (repulsiei,aversiunii;respingerii; refuzului; urii; neplacerii, respingerii durerii) si a
abhinivesha (fricii de moarte; frica de incetare a existentei odata cu pierderea corpului sau a altor posesiuni, cu, care am
fost conditionati sa ne identificam : nume, avere, pozitie, rang). La fel cum samanta unui copac este izvorul existentei
intregului copac, in acelasi fel avidya (orbirea, ignoranta) este sursa celorlalte patru kleshas (cauze ale suferintelor).
Avidya (orbirea, ignoranta) este cauza tuturor suferintelor ("placerea e durere potentiala" atunci cand se instaleaza
dependenta ori dorinta de repetare a experientei) si a luat nastere odata cu renuntarea la vederea directa, nemijlocita
(holografica) in favoarea vederii indirecte sau mijlocite de semnale si impulsuri provenite de la portile senzoriale ori de
la procesarea logica si analogica( ce folosec impulsuri, vibratii,vrittis) .Caderea din Rai este efectul atasarii de gustul
fructului cunoasterii de mana a doua sau de cunoasterea indirecta, ceea ce a facut omul prizonier in "pestera
intunecoasa" la care se referea si Socrate
Procesul de "cadere" progresiva (se repeta mereu daca ne gandim la starea de "nou nascut") si poate fi ilustrat astfel:
din avidya (pierderea vederii,atasarea de vederea indirecta) se naste asmita (identificarea cu trupul, mintea, numele
primit, cu ceea ce posedam; ego-ul); din asmita (existenta localizata) ia nastere raga (atractia,dorinta, atasarea de
experiente care produc placere-impulsuri in centrul placerii,endorfine) si dvesha (ura , repulsia, fata de experientele
dureroase) si abhinivesha (atasarea de viata;frica de disparitie sau de moarte). Cauza radacina a tuturor acestor caderi
succesive este avidya (orbirea, pierderea vederii nemijlocite, ignoranta). Daca o fiinta umana e capabila sa treaca dincolo
de avidya, ea va fi capabila sa vada ca toate celelalte kleshas (programe sau virusari care se afla in cele patru stadii de
exprimare) nu sunt decat izvoare de vrittis (impulsuri,semnale,fluctuatii mentale) care sustin plasa sau ecranul ce ne
desparte de realitate. Intregul proces de dezradacinare a inceput de la radacina, adica de la avidya (orbire) [pierderea
vederii directe] si este un proces de involutie,de cadere din Cer. Procesul de evolutie,de eliberare sau "de nastere din
nou"(se obtine starea invunerabila de nou nascut) incepe de la fructul (samanta) pomului orbirii sau ignorantei (avidya)
si presupune depasirea fricii de moarte sau a instictului (programului) de conservare (abhinivesha; atasarii de viata
superficiala) prin "stingere fara sa mori"(transa mistica; samadhi). "Doar cel ce se stinge fara sa moara, va castiga
viata vesnica", se elibereaza de suferinta, fiindca va depasi dualitatea :dvesha-raga (repulsie-atractie ;durere-placere) si
dualitatea subiect-obiect, sau existenta localizata si separata (asmita) .O astfel de fiinta umana care se afla in starea de
egalitate mentala sau nediferentiata- fara vrittis (wu-in taoism) - vede Lumina necreata tinuta sub obrocul vrittis (are
loc Iluminarea) si se trezeste,reamintindu-si adevarata sa identitate.Odata cu manifestarea vederii holografice
nemijlocite (vidya) fiinta umana nu mai are nevoie de surse externe de lumina ca sa vada in intunericul cel mai adanc
fiindca numai foloseste ochii (traductorii in semnale electrice ai luminii fenomenale).Atunci fiinta umana se elibereaza
din pestera intunecata, la care facea referire Socrate.
[VIV] Ignorance is the cause of egoism, attachment, aversion, and clinging to life. These impressions exist in
different states. They are sometimes dormant. You often hear the expression "innocent as a baby," yet in the baby
may be the state of a demon or of a god, which will come out by degrees. In the Yogi, these impressions, the
Samskaras left by past actions, are attenuated, that is, exist in a very fine state, and he can control them, and not allow
them to become manifest. "Overpowered" means that sometimes one set of impressions is held down for a while by
those that are stronger, but they come out when that repressing cause is removed. The last state is the "expanded,"
when the Samskaras, having helpful surroundings, attain to a great activity, either as good or evil. As B says,
"Ignorance, by definition, always remains hidden." But it is the breeding ground for the four other causes of
suffering which are always there in varying degrees of intensity. The nearer you are to a yoga state, the
more control you have over these causes of suffering. T says, "The relation existing between the five klesas
may be likened to the relation of root, trunk, branches, leaves and fruit in a tree." D also uses this metaphor
in Heart of Yoga, Chapter 2, where he discusses the kleshas.
S (p. 86) gives a nice illustration of the different stages: "Imagine there is a nice performance at a night
club. A friend is going, and he invites you to come. Let's say you feel drawn to go, but finally you decide, 'I
have seen hundreds of shows like that; what can I gain by another one? No. I'm going to a Raja Yoga
lecture instead.' The obstacle is there but you overpower it. That is the 'intercepted' stage. "If you continue
with such discipline, the obstacle will sink to the bottom; but, since a trace will still be there, occasionally
you'll be reminded of it. 'Why shouldn't I go to a club?' A gentle trace will arise, which you can easily
overpower. 'No, I'm not going.' It just comes up to remind you, 'I'm still here.' That is the feeble stage. "In
the case of average people, the moment a night club is thought of, both legs immediately go toward it and
the people simply follow. From there, they probably go to an adjoining bar and so on. In their cases the
obstacles are 'sustained'."
YS 2.5. Aen:ty:aS:Øec:dÙHK:an:atm:s:Ø en:ty:S:Øec:s:ØK:atm:Ky:aet:rev:½a .
anityāṡuci-duḥkhānātmasu nitya-ṡuci-sukhātma-khyātir avidyā
anitya ashuci duhkha anatmasu nitya ashuci sukha atma khyatih avidya
R: Avidya(orbirea,cunoasterea mijlocita de vrittis,ignoranta) este un tip de proces cognitiv (khyati) [opus
celui de cunoastere nemijocita a realitatii (prin vedere directa:vidya;prajna) care ne face sa consideram
efemerul (anitya) drept etern (nitya), impurul (asuchi) drept pur(suchi),dukha(ceea ce este
dureros,neplacut;nefericirea) drept sukha(placut,fericire) si non-Sinele (anatman) drept Atman (Sinele
veritabil)[identificarea realitatii cu oglindirea realitatii pe ecranul mental:realitatea secunda;ceea ce vedem
nu e realitatea ci un model al realitatii creat de semnalelele sau impulsurile generate de organele de simt
centrifuge];E: Avidya(blindness;not seeing things as they are;the knowledge mediated by vrittis;
ignorance) is a way of regarding(khyati)[contrary to direct knowledge: vidya;prajna) the temporary as
eternal, the impure as pure, the suffering as pleasurable, and the not-Self as Self.F: Avidya (l'aveuglement;
la connaissance indirecte des choses derivee des signaux sensoriels-vrittis -des cinq sens et de la
pense;l'ignorance de la realite) est une modalite de voir(khyati)[contraire a la connaissance directe:
vidya;prajna) qui consiste en considérer anitya(l'éphémère;l’impermanent) comme nitya(l'éternel,le
permanent) l'impur(asuchi) comme pur (suchi), dukha(la misère;le mahleur) comme sukha(la joie;le
bonheur) et le non-Soi, comme Soi (Atman). S: Avidya [conocimiento indirecto o falso se transmite
mediante el flujo de fluctuaciones(vrittis) de la vida psicomental -la construccion mental esta basada sobre
il velo di vibraciones ,movimientos(vrittis); la ignorancia esencial] es considerar permanente, puro,
agradable y Atman (Yo ,real) lo que es caduco,impuro,doloroso e anatman (no-Yo,irreal) respectivamente.
anitya - R: non-etern, efemer; E: ephemeral, impermanent; aṡuci (ashuci)- R: impur; E: impure; duḥkha (duhkha) -
R: durere;nefericire; E: distress, pain, suffering, unhappiness; anātmasu (anatmasu) - R: non Sinele;non-atma; E: non-
Self; not self; nitya - R: etern,permanent; E: permanent ,eternal; ṡuci(shuci) - R: pur; E: pure; sukha - R: fericire;
E:happiness, pleasure; ātma(atma) - R: Sinele; E:Self; khyātiḥ (khyatih) - R: (modalitate de ) a vedea; proces
cognitiv. a da un nume;a vedea; proces cognitiv E: a way of regarding; seeing; giving a name to; avidyā (avidya) - R:
orbirea,cunoasterea mijlocita de vrittis,ignoranta; avidya este un tip de proces cognitiv (khyati) opus celui de cunoastere
nemijocita a realitatii (prin vedere directa:vidya;prajna); false ierarhii valorice; E: blindness; not seeing things as they are; the
knowledge mediated by vrittis; ignorance; ignorance; lack of wisdom;confused values;
[DM] In Bhagavad Gita se spune ca din cauza orbirii (avidya) confundam Adevarata noastra natura
(Dharma) spirituala si eterna cu adharma (cu ceva material si efemer) . In Vedanta se spune ca simturile,
corpul si buddhi isi au limitarile lor; dincolo de acestea exista o nelimitata constiinta unica. Constiinta este
perfect pura si eterna, in timp ce perceptia ei se realizeaza prin mijlocirea impulsurilor mentale (vrittis)
efemere. Aceasta sutra ne ofera o definitie a lui avidya.Ignorant este cel ce crede ca stie ceva, pana cand nu a
realizat vederea nemijlocita-vidya (vederea directa).. In mod obisnuit avidya inseamna ignoranta, dar in
aceasta sutra ea inseamna "a"(fara) "vidya" (vedere directa). Avidya este starea in care se confunda anumite
lucruri cu alte lucruri, total diferite. Ea este o eroare in perceptia realitatii. Atunci cand o radacina este
confundata cu un sarpe, constiinta ia atunci o forma care nu e conforma realitatii, pe care putem s-o etichetam
drept iluzie(maya) dar si drept avidya(perceptie gresita a realitatii). Avidya este un fel de captivitate intr-o
lume secunda.. Avidya este o cale de a explora realitatea, de a fabrica o imagine ,un model al realitatii,care
poate fi vazut , dar trebuie sa nu uitam ca oglindirea realitatii nu trebuie identificata cu realitatea.Prin urmare
avidya se refera la ceva diferit de realitate, adica la o modelare, la o constructie mentala a realitatii ,care ne
conduce la o separare de realitate, la starea de ignoranta si de neputinta (in care apelam la mijloace tehnologice
pt. a ne deplasa in spatiu si timp sau pt. a comunica cu semenii nostri aflati in alte locuri din univers)
Avidya nu este doar voalul amagitor al iluziei(maya) sau un drog halucinogen (sa ne amintim la adictivitatea
experientelor placute)ci un defect sau o virusare a perceptiei noastre. Noi nu ne intelegem identitatea cu
semenii si cu universul datorita acestei orbiri (avidya).Avidya este o modalitate de perceptie gresita care a
aparut odata cu identificarea fiintei spirituale cu vasul sau corpul in care s-a intrupat jivatman .Am uitat ca
suntem fiinte spirituale (Atman- Sinele Suprem Etern) care se manifesta intr-un corp material.
Incetarea avidya marcheaza inceputul Iluminarii. Acest lucru este posibil numai printr-o distinctie completa
intre constiinta si corp, dar acest lucru este foarte dificil atat timp cat corpul nu este stins in cursul transei
mistice(samadhi). Nici chiar in meditatie nu putem separa constiinta de buddhi (inteligenta). Doar din punct
de vedere intelectual nu este posibil sa realizam acest lucru, dar in realitate corpul este complet diferit de
atman si de minte. Numai in anumite forme de meditatie profunda le putem percepe separat. In prezent, in noi
materia si energia par sa fie un singur lucru. Din punct de vedere intelectual putem admite si le putem
considera ca fiind separate, dar nu le putem sesiza direct din cauza lui avidya (fiindca nu apelam decat la
vederea indirecta-de mana a doua). Nu putem intelege si percepe esenta ultima a lucrurilor deoarece noi
cunoastem lucrurile numai superficial si marginit prin mijlocirea vibratiilor sau impulsurilor senzoriale(vrittis).
Noi putem percepe direct si putem intelege in mod corespunzator si complet esenta numai prin intermediul
vederii nemijlocite (vidya,prajna) .In mitologia indiana se face referire la faptul ca pasarea legendara hamsa
,care simbolizeaza sufletul ,poate separa laptele de apa Acest este un proces de separare sau de discriminare
(viveka) dintre avidya (cunoasterea indirecta) si vidya (cunoasterea directa) se petrece atunci cand se schimba
sistemul de referinta (privim cu ochi diferiti de cei fizici) . Avidya (ignoranta) ca modalitate de a cunoaste
lumea prin mijlocirea vrittis este si o absenta a modalitatii de a cunoaste lumea in mod nemijlocit. Absenta e
pare datorata unui ecran situat intre camera in care ne aflam si camera care primeste Lumina.Noi nu trebuie sa
ne luptam cu intunericul pentru a-l indeparta - intunericul dispare cand apare lumina.Putem doar sa stingem
ecranul-plasa de vibratii(vrittis) de la suprafata lacului mental ,care nu ne lasa sa vedem fundul lacului -
realitatea suport,temelia,Lumina necreata. (YS 1.2)
Avidya (intunericul ) poate fi indepartat prin Iluminare dar si prin deschiderea ochilor subtili (trezire)
Iluminarea este de doua tipuri - temporara(zarim pt. o clipa lumina de dincolo) si permanenta(ramanem stabil
in Lumina). Viveka (trezirea discriminarii) este primul pas catre Iluminare. Avidya este numita Maya(Iluzie)
in Vedanta. In context cosmic, ea este Maya(Iluzie); in context individual ea este Avidya.
[VIV] All the different sorts of impressions have one source, ignorance. We have first to learn what ignorance is. All
of us think, "I am the body, and not the Self, the pure, the effulgent, the ever blissful," and that is ignorance. We think
of man, and see man as body. This is the great delusion. V says that avidyà must be understood as being false
cognition/knowledge, rather than lack of knowledge. H adds the comment that "Normally there is a
preponderance of wrong cognition and paucity of right cognition." He also says that "avidyà is only a form
(unreal) of modification of the mind…. every modification of the mind is really a mixture of vidyà and
avidyà."
B explains that the four pairs of contrasting concepts work at four different but interacting levels:
· physical (perishable confused with the eternal)
· thought (ignorance leads to lack of discernment)
· feeling (pleasure found in what can only lead to suffering)
· spirit (mistaken beliefs about Self).
"Depending on the individual, the time of life, and thresholds of perception, our values normally evolve
toward a more judicious recognition of the deep reality of the self and of all things, and, therefore, towards
reducing misconception."
S uses the story of the man who mistook a coil of rope for a snake to illustrate avidyà, adding that if we
have a light to shine on things, misconceptions don't arise. He also says that yoga is neither for the
enlightened person nor for the totally ignorant, but for the person in between.
[F]Comments: The nonself (anatman) is the egoic personality and its external environment.
YS 2.6. dágdS:ün:S:Vty:aðrðkatm:t:ðv:a¡sm:t:a
dṛg-darṡana-ṡaktyor ekātmatevāsmitā
drig darshana shaktyor eka atmata iva asmita

R: Asmita(senzatia existentei separate ca individualitate,limitarea intregului la parte) confera identitate
Puterii Cunoscatoare [drig; pura constiinta; vazatorul,spectatorul;Sinele;Purusha] prin identificarea
acesteia cu puterea instrumentala de a vedea [darshana shaktyor ; instrumentul cunoasterii-mintea grosiera
(citta;manomaya kosha) si mintea subtila(buddhi)]; R: E: Asmita(Ego-consciousness; the sense of ‘I’)
ascribes selfhood to the Power of consciousness (Purusha; Seer; Perceiver) by identifying it with the
instrumental power of seeing (body, instruments of perception , the senses,mind,buddhi);
F: Asmita (la sensation que je-suis une individualite; le sentiment que J'existe tout en étant une
individualité séparé de l'entier universe;la manifestation de l'ego) est l'effet de l'identification de "Celui qui
voit" (Purusha ;le spectateur ou de la pure conscience) avec l'instrument avec lequel il voit
(sens,corps,Buddhi;le spectacle). S: Asmita (La conciencia de existencia individual) se entiende como si
fuera la identidad entre la energía del observador y la energía de la observación.

dṛg (drig) : R: cel ce vede;Vazatorul;Purusha, putere a constiintei, putere de a vedea; E:one who sees or observes, Seer;
Purusha; pure awareness, witness, see-er;
ṡaktyoḥ (shaktyor) : R: una din cele doua puteri; E:capacity, powers; power;eka: R: unu; E:one;ātmatā (atmata) :
R: sine, esenta, natura E:selfhood, essence, nature;ekatmata : R: identitate; identificare; E: identification; iva : R: ca si
cum; E: like, thus; as if, as it were; asmitā (asmita) : R: senzatia existentei separate ca individualitate; constiinta eu-lui;
constiinta existentei individuale;sentimentul existentei individualitatii;senzatia de putere care se manifesta la alinierea dintre
Sine(Atman) si personalitatea individuala(ego,eul din camera periferica a constiintei) sunt una;Atman:centrul de dincolo de cele
cinci invelisuri sau corpuri(kosha); E: a sense of self ;I-am-ness; Ego-consciousness; the sense of ‘I’;consciousness of "I",
egoism; the awareness of pure being;pure I-am-ness; the realisation of the unity of the universe with consciousness; full
consciousness of self in the experience; egoism;the soul can be known through identification; awareness of the unity of the
universe and self;
YS 2.7. s:ØK:an:ØS:y:i rag:H .

sukhānuṡayī rāgaḥ
sukha anushayi raga

R: Raga(atractia;atasarea,dependenta,dorinta, cautarea surselor de placere) este acea [modificareafectiva
(kleshas)] care urmeaza sukha (placerii,memoriei experientelor placute);E: Raga(desire;attachment;
attraction) is that [affective reaction or modification (klesha)] which follows sukha( pleasure, the memory
of pleasant experience). F: Raga(l'attachement; l’attirance;le desir de prendre ) est cette [modification ou
reaction affective(klesha)] qui suit sukha (la memoire du plaisir ,le souvenir des expériences agréables);
S: Raga (El deseo,La pasión, los gustos) es consecuencia del sukha (placer).
sukha = R: placere,memoria experientelor placute; E: happiness, pleasure, remembrance of pleasure; the memory or residue
of pleasant experience; sense of enjoyment;anuṡayī (anushayi) = R: care vine din;care insoteste; care urmeaza;consecinta,
intemeiata pe;remanenta; E: following; that which follows; accompanies and pursues; the consequence; the sequential; the
resting; rāga(raga) - R: atractia;atasarea;raspuns ,reactie sau colorare (afectiva determinata de sursele de placere); dorinta de
a apuca(pastra;poseda,de a ne insusi;a avea); inlocuirea lui "a fi" cu "a avea"; Revedeti filmul "Instinct ", in care profesorul Ethan
YS 2.8. dÙHK:an:ØS:y:i ¾ð\:H.
duḥkhānuṡayī dveṣaḥ
duhkha anushayi dveshah

R: Dvesha(aversiunea,repulsia;respingerea,refuzul, frica de a suferi) este acea [modificare afectiva
(kleshas)] care urmeaza dukha(ceea ce este dureros,neplacut;nefericirea; evitarea sau frica de sursele care
pot genera durere); Dvesha (repulsion, aversion, hatred; hate;) is that [affective reaction or modification
(klesha)] which follows dukha (suffering ,displeasure; the memory of painful experiences). F: Dvesha
(l'aversion;repulsion;degout,le refus;la peur de souffrir ) est une [modification ou reaction
affective(klesha)] qui suit dukha (la memoire de la douleur, la souffrance; le souvenir des expériences
desagréables;la misère;); S: Dvesha (La aversión; El rechazo) es consecuencia del dukha (del dolor).
duḥkha (duhkha) - R: durere;suferinta;nefericirea;neplacut;memoria experientelor dureroase; E: distress, pain, suffering,
unhappiness; displeasure; the memory of painful experiences; anuṡayī (anushayi) = R: care vine din;care insoteste; care
urmeaza;consecinta, intemeiata pe;remanenta; E: following; that which follows; accompanies and pursues; the consequence; the
sequential; the resting; dveṣaḥ (dveshah) = R: repulsia;aversiunea;
ura;respingerea; E: repulsion, aversion, hatred; hate; unreasonable dislikes;
YS 2.9. sv:rs:v:ahi ev:dÙ\:að|ep: s:m:a-Zað|eB:en:v:ðS:H.

sva-rasa-vāhī viduṣo ‘pi tathārūḍho ‘bhiniveṡaḥ
sva rasa vahi vidusho api tatha rudho abhiniveshah

R: Abhinivesha(atasarea de viata;frica de moarte)[este acea sursa de impulsuri -vrittis (kleshas)] inradacinata in
programul autonom ce comanda instinctul de conservare ce se auto-perpetueaza si ii afecteaza chiar si pe
vidushah(eruditi;invatati;pe cei care stiu ca are loc un proces de identificare al Spiritului etern cu efemerul corp
material) ;E: Abhinivesha(clinging to bodily life; fear of death), is an inborn or instinctive flowing , firmly
established and self-perpetuating even for vidushah (the learned; sage, wise person);
F: [L'affliction(klesha) appelée] Abhinivesha (la volonté de vivre; la peur de l'annihilation;l’instinct de
conservation), est enracine fermement en nous et coule selon sa propre nature, meme chez l’erudit (vidushah).
S: El instinto de autopreservación (abhinivesha) fluye por su propia naturaleza incluso en el erudito (vidushah).

sva = R: a sa;propria;firesc,spontan;adevarata; E:own ,one's own; true; spontaneous momentum;
rasa = R: forta; potenta; esenta;instict; gust; E: potency; inner substance, quintessence; taste; instinctive;
svarasa= R: gustul pe care il avem despre noi insine;simtul propriului interes;program autonom; instictiv; E:
inborn; instinctive;
vāhī (vahi) = R: vehiculat,antrenat,dus,legat de;curge; se perpetueaza ;ceea ce poarta ori duce; E:that which bears or carries;
flowing;
svarasavahi = R: curgand prin propria sa forta; E:flowing on by its own potency
viduṣaḥ (vidushah) = R: cel ce stie; invatatul;inteleptul; E:one who knows, the learned; sage, wise person
api = R: chiar; chiar si; de asemenea, mai mult decat atat;E:also, even;
tathā (tatha) = R: de aceea;ca aceasta; E: thus; all the same;
rūḍhaḥ (rudhah) = R: inradacinat;care este implantat; E: rooted; established;
samārūḍhaḥ (samarudhah) = R: ceea ce s-a inradacinat ferm; E:that which has firmly taken root; the firmly established;
abhiniveṡāḥ (abhiniveshah) - R: frica;frica de moarte;atasarea de viata; instinctul de conservare; dorinta de a trai;
identificarea vietii cu aceea a corpului grosier;identificarea cu invelisul material(corpul fizic); E:fear,fear of death; fear of
annihilation;clinging to bodily life; attachment to life; love of life; great fear of death, feeling of insecurity, the will-to-live;
instinct; self-preservation;
YS 2.10. t:ð )et:)s:v:hðy:aH s:Üxm:aH.
te pratiprasava-heyāḥ sūkṣmāḥ
te pratiprasava heyah sukshmah

R: Atunci cand acestea [kleshas;cauzele suferintelor;izvoarele de perturbatii(vrittis)] sunt in starea
sukshma[subtila;latenta;potentiala] pot fi sterse prin pratiprasava[regresie;reintoarcerea la
origine;recapitulare; constientizare cauzei;vazand de unde provin]; E: When these(kleshas; afflictions; causes
of suffering) are in the state of sukshma(potential form;latent; subtle state) they should be removed by
pratiprasava[resolving them into their natural cause (prakriti); by seeing where they come from].
F: Quand ces [kleshas ;causes de malheur; causes de souffrance;réacteurs subliminaux ] sont dans la
forme subtile [sukshma] ,on peut les eliminer par pratiprasava [le processus en sens
contraire;regression;aller a contre–courant; par la disparition de la pensée;par lacher prise;cesser de se
debaitre ;inverser le processus habituel par lequel le mental nous entraine dans des raisonnements(vrittis)
bases sur le passe et nous couppe de notre conscience profonde] S: Cuando son sutiles estos
[kleshas;manchas] pueden ser reducidos por involución ;
te = R: ei(klesha este substantiv masculin);aceste (kleshas); E:these(kleshas);they ;prati = R: in sens contrar;cu privire
la;catre;reintoarcere; E:with regard to, toward, reversing ;prasava = R: nastere,curent;curgere,miscare,creatie; E:flow,
motion, creation, inception;pratiprasavah - R: involutie;resorbtie;reintoarcere la izvor (cauza); regresie;reintoarcerea la
origine;recapitulare;constientizare cauzei ; vazand de unde provin; E: involution, resolving back into the cause from which they
arose;re-absorption, resolution into respective cause or origin; by seeing where they come from; awareness back to its
Source;remediation; tracing things back to their origin; returning to source; accounting for the cause when viewing the result;
heyāḥ(heyah) = R: a fi eliminate, sterse , reduse, distruse,evitate,depasite; E: to be overcome, reduced, abandoned, destroyed,
eliminated removed; capable of being reduced or avoided or abolished; subdued; sūkṣmāḥ(sukshmah) = R: starea
subtila;latenta;potentiala; E: potential form;latent; subtle state; at a subtle level;
YS 2.11. 2.11.Dy:an:hðy:a st:dÏv:à¶:y:H.

dhyāna-heyās tad-vṛttayaḥ.

R: Perturbatiile sau impulsurile mentale (vrittis) activate de acestea[ kleshas -cauzele suferintelor] pot fi
eliminate prin dhyana (absorptie meditativa); R: E: Mental modifications(vrittis) activated by kleshas
(the afflictions) should be overcome through meditative absorption (dhyana). F:Les perturbations mentales
(vrittis) entrainées par ceux-ci [kleshas; quand les causes de souffrance sont en plein activité] peuvent
être éliminées par la pratique de la méditation; S: Los procesos mentales (vrittis) (que surgen) de ellos (de
los kleshas ,de los obstáculos al conocimiento) pueden ser reducidas a través de la meditación.
dhyāna (dhyana) = R: meditatie; absorptie meditativa; E: meditation ;meditative absorption
heyāḥ(heyah) = R: suprimare;reducere; eliminare; a fi eliminate, sterse , reduse, distruse,evitate,depasite; E: to be overcome,
reduced, abandoned, destroyed, eliminated removed; capable of being reduced or avoided or abolished; subdued;
tad= R: a acestora;a lor; E: their; of these;
vṛtti(vritti) = R: perturbatii,agitatie;impulsuri; E: mental fluctuations;modifications or activities of the mind; patterning,
turnings, movements[vedeti/see: YS 1.2]
tad-vṛttayaḥ (tadvrittayah) : transformarile lor.
YS 2.12. 2.12. Vl:ðS:m:Ül:H km:aüS:y:að dáÄadáÄj:nm:v:ðdn:iy:H.
kleṡa -mūlaḥ karmāṡayo dṛṣṭādṛṣṭa-janma-vedanīyaḥ
klesha mulah karma shayo drishta adrishta janma vedaniyah

R: Kleshas[cauzele suferintelor;izvoarele de perturbatii(vrittis)] isi au radacina si sunt izvorul
karmashaya (acumularea sau depozitul de programe karmice;reziduul faptelor trecute) si fructifica in
experiente(fapte) in viata prezenta (vazuta) si viitoare (nevazuta); E: Kleshas (the causes of suffering;
afflictions, the obstacles) are the root and the offspring of karmashaya (the storehouse of habitual behavior
or embedded operating software or programs (karma) ,the reservoir of tendencies or Karmas;the deposit of
latent impressions or imprints left in our subconscious mind by former actions and reactions) and can
bring all kinds of experiences in the present (the seen) and future (the unseen) [lives,births].
F: Kleshas[les causes de soufrance;les afflictions] ont leur racine dans et sont la cause du karmashaya
[dépositaire des impressions latentes; accumulation de programmes latentes (karma)], ce qui peut être vécu
dans cette vie ou dans une prochaine incarnation; S: Kleshas(las aflicciones, las manchas;los obstáculos al
conocimiento) tiene su propia raíz en y es la principal causa de karmashaya(el depósito kármico; la
acumulación de karmas;las diferentes acciones acumuladas) y es experimentado en los nacimientos
presentes (vida visible) o en los nacimientos futuros (vida invisible)[es decir, en el momento actual en esta
vida o en otra vida]; .
Kleṡa(klesha) – R: “pete colorari,polarizari”;”cele cinci feluri de colorari”;cauzele suferintelor;izvoarele de perturbatii sau
fluctuatii mentale (vrittis); durerile sau tensiunile fundamentale ale mintii; vrittis sunt fluctuatii sau impulsuri in plan cognitiv
(ganduri ,perceptii,amintiri,halucinatii);kleshas sunt impulsuri sau fluctuatii in plan emotional (stari afective;emotii); Patanjali
subliniaza ca suferinta se naste din virusari sau afectari (numite Kleshas) care sunt forme-gand cristalizate; modificarile sau
procesele mentale pot fi situate in plan cognitiv( vrittis) dar si in plan emotional ori afectiv (kleshas); izvorul fluctuatiilor
cognitive (vrittis)sunt fluctuatiile afective (kleshas); E: “the taints”; the five kinds of coloring; the causes of suffering; the
causes of sorrow; afflictions,hindrances; the sources of mental fluctuations(vrittis); corruption, poison; Patanjali stress that
suffering stems from constructs or afflictions (called Kleshas) that are crystallized thought-forms; modifications or mental
processes are vrittis(cognitive) and kleshas[affective (emotive) ]; the source of cognitive modifications (vrittis) are the affective
modifications (kleshas); mūlaḥ (mula) = R: radacina;cauza;temelie; E: root, base. Foundation, cause;
āṡayaḥ (ashaya) = R:rezervor;depozit E: latent impression, residue; store, residuum;karmāṡayaḥ (karmashaya) = R:
“detinatorul karma”;depozit karmic; acumularea sau depozitul de programe karmice;reziduul faptelor trecute; totalul semintelor
karmice (samskaras); E: “Holder of karma”; "receptacle of works" ; the sum-total of Samskaras; deposit of latent impressions;
each action deposits latent impressions deep in the mind, to be activated and experienced later in this birth, or lie hidden awaiting
a future one; the tendencies (karmas)that are stored in the subconscious mind; the reservoir of tendencies or Karmas; the
storehouse of latent impressions left by former actions and reactions; the deposit of imprints left by mental disturbances;acts
steming from mental disturbance leave imprints that always show themselves in some form or other, visible or invisible;dṛṣṭa
(drishta) = R:vazut, prezent; in viata prezenta(vazuta); E: seen, in this present life; seen, perceptible; adṛṣṭa(adrishta) =
R:nevazut, viitor ;in viata viitoare(nevazuta; E: unseen, in the future; unseen;janma = R: a fructifica; a da nastere; E:
existence, life, birth; vedanīyaḥ (vedaniyah) = R: experiente ;a fi experimentat; E: experiences discovered and revealed ;to
be experienced;
Nota:Prezentul este fara indoiala rezultatul trecutului (programarii anterioare;karma) dar si cauza
viitorului(modificarii programului actual;karma); atat de complexa este legea Karmei;The present is no
doubt the offspring of the past (former programming;karma) but also is the cause of the future(new
programming or karma); so complex is the working of Karma.
YS 2.13. 2.13. s:et: m:Ül:ð t:e¾p:akað j:aty:ay:ØB:aðüg:aH.
sati mūle tad-vipāko jātyāyur-bhogāḥ
sati mule tad vipako jati ayur bhogah

R: Atat timp cat exista radacina (sati mūle) [alcatuita din :kleshas, karmashaya-depozitul de seminte
karmice; vedeti: YS 2.12] acestea fructifica determinand jati (felul nasterii;familia;casta, specia),
ayuh(longevitatea,durata vietii) si bhoga [diferitele experiente placue ori neplacute, intamplari sau
conjuncturi de pe parcursul vietii (prezente si viitoare)]; E: As long as the root source exists [kleshas,
karmashaya- the storehouse of karmas;see:YS 2.12 ] it ripens into jati (kind of birth, family,caste, rank,
level), ayuh(longevity, the span of life) and bhoga (experiences resulting in pleasure or pain); F: Tant que
la racine est là(sati mūle) [de ces Kleshas; karmashaya-dépositaire des impressions latentes(samskaras);
accumulation de programmes latentes (karma); voir: YS 2.12] elle doit mûrir et produire trois
conséquences: jati (forme de naissance,de différentes classe), ayuh(longévité, durée de vie) et bhoga
(l'expérience avec ses peines et ses plaisirs); S: Mientras la raíz(sati mūle) desta (kleshas)] exista
[karmashaya; YS 2.12] surge su maduración en jati (nacimiento, familia, tribu, especie, casta. posición,
condición,), ayuh (la duración de la vida;lapso de vida) y bhoga (experiencia).
sati = R: este;a exista; E: existing, being,
mūle(mule) = R: in radacina;cauza;temelie; E: in the root, base;foundation, cause;
sati mūle (sati mule) = R: atata timp cat este acolo radacina(karmashaya- depozitul de programe karmice; depozitul de
seminte karmice;vedeti: YS 2.12); E: as long as the root exists;the root is karmashaya(the storehouse of karmas;see:YS 2.12);
so long as the roots (or samskaras) exist;tad = R: a acesteia; E: this ;its, that;
vipāka(vipaka) : R:coacere; incoltire,maturizare;fructificarea actiunilor; a fructifica; a se coace, se maturizeaza; a conduce la
rezultate; E: ripening, fruition; will bear fruit;fruit, result; jāti (jati) = R: felul nasterii;forma de existenta, familie;casta,
categorie,clasa sociala; E: kind of birth, family,caste, rank, level;
āyuḥ (ayur) = R: longevitate,viata lunga,durata vietii;viata ,energie vitala , vigoare , sanatate , forta activa , eficienta ;
totalitatea fiintelor vii; "Ayurveda"(Stiinta vietii indelungate ) vine de la doua cuvine din lb. Sanskrita: "Ayuh" inseamna
"viata lunga" si "Veda" inseamna stiinta,cunoastere; Monier Williams dictionary page and column no. 149a E: long life ,span
of life; life expectancy at birth ; life , vital power , vigour , health , duration of life , active power , efficacy ;the totality of living
beings; length, duration; "Ayurveda"(The Science of Long Life) comes from two Sanskrit words: "Ayuh" meaning "long life"
and "Veda" meaning "science,knowledge"; bhogāḥ( bhogah) = R: bucurie sau placere senzoriala;experiente care conduc
la placere ori suferinta; experienta satisfactiei sexuale; rezutat final; placerea simturilor; "bucurie,delectare"; Bhoga este un
termen cheie care desemneaza si unul dintre cele patru teluri ale vietii :Dharma (virtute,dreptate), Artha (avere, succes), Kama
ori Bhoga (placere) si Moksha ori Mukti (eliberare).Bhoga se refera la satisfacerea placerilor senzoriale(kama) ;o semnificatie
similara are termenul francez:jouissance. Modelul hindus al universului este transpus holografic in cele patru teluri in viata
(varga),cele patru caste (varna),cele patru etape de viata (ashrama) si cele patru ere (yuga)[vedeti nota la YS 2.13]. Bhoga se
afla in conexiune cu dinamica dorintei, de a manca, de a consuma ,de a avea obiectele dorite. Din punct de vedere psihologic,
bhoga se afla in legatura cu foamea ori dorinta mintii -metaforic exprimata prin expresii (“manca te-ar mama”), care indica
inclinarea pt. consumarea orala a obiectelor gandirii,emotiei ori perceptiei.Inalt laudata virtute a ascetismului care se retrage in
izolare(sihastrie,pustnic) si se infraneaza(tapas) este pusa in contrast cu bhukti, un termen derivat din bhoga. Un termen pt.
foame este bhubhksa. Termenul Bhogakrttva(cel care consuma) poate fi tradus si drept "consumare; efficienta a consumarii"
si e folosit in limbajul poetic si teatral dar si in ale sisteme semiotice (dorinta estetica conduce la bucurie estetica). Termenul
krttva ("cel care face aceasta"; facerea acestuia ) este derivat din radacina kr (care apare si in kriya) , "a face,a
actiona".Bhogkrttva nu e doar asociat cu notiunea oralitate din psihanaliza, dar si cu procesul sociologic de consum care este
derivat din ceea ce Plato definea drept "dorinte senzoriale aditive”(care te fac sa le doresti )" Asfel ajungem la ratacirea actualei
civilizatii de pe Terra(societatea de consum) care transforma totul in marfa , in obiecte de satisfacere a placerilor (vedeti ideea
"industriei culturii " in sensul lui Theodore Adorno: mijlocul de a produce in masa " eficacitatea satisfactiei ori bucuriei .". E:
life satisfaction; Sexual enjoyment. Enjoyment of the senses; experiences resulting in pleasure or pain; experience, enjoyment,
final result;sensual gratification,enjoyment" Bhoga is one of the four aims of life [Dharma (virtue, righteousness), Artha
(Sanskrit for wealth, property,success), Kama or Bhoga (pleasure;sensual gratification) and Moksha or Mukti (release;
liberation).Bhoga refers to sensual gratification(kama); its more exact parallel is the French term, Jouissance. Bhoga is
connected with the dynamics of desire, of eating and the consumption of objects of desire. Psychologically, it is associated with
the mind's metaphorical proclivity for oral consumption of objects of thought, emotion and desire. The highly lauded ascetic
virtue of withdrawal-restraint (tapas) is contrasted with bhukti, a derivative of bhoga. The word for hunger is bhubhksa.
Bhogakrttva in the context of Nyaka's paradigm of bhavana; can be accurately explained as "consummation-consumption
efficacy" of poetic and theatrical uses of language and other semiotic systems. The word krttva (the doing of it, or that which
does it) is derived from the root word kr, "to do." Bhogkrttva is not only associated with the psychoanalytic notion of orality,
but also with sociological processes of consummation and consumption that derive from what Plato defines as the "appetitive
desires."
Note: Yoga-Bhashya de Vyasa
“Atat timp cat exista kleshas (causa suferintelor) depozitul de impresii (karmashaya) va tinde sa se
manifeste, pana cand se elimina radacina (kleshas).Mientras existan los kleshas (causas de aflicción
u obstáculos al conocimiento), el depósito de impresiones latentes (karmashaya) tenderá a
manifestarse, mas no cuando se haya eliminado su origen (los kleshas).
Modelul hindus al universului este transpus holografic(in fiecare parte se reflecta intregul) in :
The Hindu model of universe can be found holographicaly (the whole in each of its parts) in :
Cele patru teluri (varga) ale vietii/ Four Aims Of Being
Cele patru stadii ale vietii(ashrama) /The four stages of life
Cele patru caste(varnas)/ The four castes
Cele patru ere (yuga) din Hinduism/The four ages (yuga) of a Hindu world
Cele patru teluri ale vietii/ Four Aims Of Being
Dharma (virtute,dreptate),
Artha (avere, succes),
Kama ori Bhoga (placere) si
Moksha ori Mukti (eliberare).
1.Dharmma(righteousness;virtue)-the law the eternal and immutable (sanatana) principles which hold
together the universe in its parts and in its whole, whether organic or inorganic matter.Duty, what needs to be
done. Righteous way of living as enjoined by scriptures, virtue. The term relates to laws and obligations
according to such as stage of life and class.
2.Kama-(Sanskrit for desire)

One of the four main goals in life in Hindu living is enjoyment (bhukti;bhoga);life satisfaction, along with
obtaining wealth(artha), being righteous(dharma), and release from life's toils(moksha). In Sanskrit words:
artha (wealth), kama, dharma (righteousness etc.), and moksha (release). Kama is also shown as the god of
erotic love, lust and sexuality. What is required for procreation. As such he seems like Eros of ancient Greeks
in dominant portrayed traits or features
3.Artha-(Sanskrit for wealth, property,success).

Pursuing wealth or material advantage is one of the four traditional aims in life, and should be adhered to.
Wealth helps order and social goings in so far as society rests on wealth. Artha (wealth) must be regulated by
righteousness (dharma), is in the teaching too. To put wealth and three more aims in perspective, see kama,
dharma, and moksha too.
4.Moksha or mukti- (Sanskrit for liberation);Achievement of a state of oneness with the nature is the only and
ultimate target for the development of human body and mind. Some of the terms used to refer to this state are:
moksha, nirvana, mukti
four ashramas (orders or periods of religious life)
Cele patru stadii ale vietii(ashrama) /The four stages of life
1.Brahmachari(student;datorie:studiul;practica :brahmacharya:celibat;perioada:12-24ani),
2.Grihastha(householder;griha=house; 24-48 ani;practica:sacrificiu),
3.Vanaprastha(forest dweller or hermit;in semi retirement;sihastru;pustnic;practica:introspectie;
contemplare;meditatie; 48-72 de ani).
4.Sannyasa(de la:”samyak nyasa”:detasare totala de placerile lumesti;total detachement of wordly
pleasures/to;renounced one in full retirement;ascetic;ascet;dupa varsta de 72 de ani;practica:renuntare la
dorinta de : recunoastere,nume ori faima),
Cele patru caste(varnas)/ The four castes
Brahmana (preoti,profesori,legislatori;priests, teachers, law-makers;); Brahmin – o persoana invatata

responsabila pt. pastrarea traditiilor sacre,revelate (shruti) si transmise(smriti),a invataturilor vedice si in
executia ritualurilor;a learned person of the first of the four Varnas ( now commonly referred to as castes)
responsible for preserving sacred lore, Vedic teachings and the performance of rites.
Kshatriya (razboinici si regi;warriors and kings),
Vaishya (negustori;bancheri;mestesugari;fermieri;traders, bankers, industialists and farmers);
Shudra or sudra (lucratori necalificati din diverse domenii;labourers).
Cele patru ere (yuga) din Hinduism/The four ages (yuga) of a Hindu world
Scripturile Hinduse vorbesc deapre patru “ere” , cicluri universale, "epoci", "eoni", "cicluri ale timpului".
Exista paralelisme cu erele grecesti de aur,argint bronz si fier. Aceste cicluri sunt descrise in Manu Samhita
,Vishnu Puranam, si Markandeya Purana. Hindu scriptures tell of four eras ,world cycles "ages", "eons",
"era", "time cycle". They have things in common with the Greek golden, silver, bronze and iron ages. They
are described in the Manu Samhita and briefly shown in Vishnu Puranam, and also mentioned in the old text
Markandeya Purana. The claims of how long the eras and cycles are, vary extremely much. Krita (Satya),
Treta, Dwapara, and Kali. Some details are given in Laws of Manu, chap. 1:68 ff.
SATYA YUGA (Krita Yuga)

'Satya' inseamna adevar, iar 'yuga' inseamna era. De aceea Era Adevarului si integritatii este cea mai buna
din cele patru ere descrise in Legile lui Manu (Manu Samhita), 'Satya' means truth, and 'yuga' means era.
Thus, the Age of Truth and integrity, the best of the four eras described in Laws of Manu (Manu Samhita),
DVAPARA YUGA
Second great period of time described in old Hindu works, especially the Laws of Manu. The term is much
similar to the Bronze Age.
TRETA YUGA
Third great era of a cycle proposed by Manu and others. It corresponds somewhat to the silver age of ancient
Greeks.
KALI YUGA
Era intunecata,a ignorantei ,orbirii, era distrugerii si a lui Kali. In aceasta perioada omul
ajunge in conditia cea mai joasa The "dark age", of ignorance ,blindness , or "iron age" -
the era of Kali, the destructress. The lowest of four eras of Hinduism
YS 2.14. 2.14. t:ð Ìadp:ert:ap:Pl:aH p:ØNy:ap:ØNy:hðt:Øtv:at:Î.
te hlāda-paritāpa-phalāḥ puṇyapuṇya-hetutvāt
te hlada paritapa phalah punya apunya hetutvat

R: Acestea[semintele (karmice;samskaras; impresiile latente lasate de actiunile trecute)] dau nastere la
fructe (phala:jati,ayuh,bhoha) colorate de hlada (bucurie,incantare,fericire,placere) sau de paritapa
(suferinta;durere; chin) dupa cum actiunile care le-au creat au fost punya (juste;pure,virtuoase;merituoase)
sau apunya (injuste;impure,vicioase, pacate) ; E: These [seeds (samskaras; the store of latent impressions
of former actions )] bear fruits (phala:jati,ayuh,bhoha) colored in hlada (pleasure;delight) and paritapa
(suffering;pain, anguish) according as their originating cause was punya(good, meritorious) or apunya
(bad,demeritorious) F: Ces [semmences(samskara : impression ,empreinte ou tendance mentale latente,
laissée ou provoquée par le karma-les actions , bon ou mauvais, accumulé soit au cours des existences)]
portent des fruits (phala:jati,ayuh,bhoha) colorés de hlada (du bonheur) ou de paritapa (souffrance;
peine) en raison des actions punya (méritoires) ou apunya (déméritoires). S: Estas [semillas(samskaras;
los activadores subliminales; karmashaya;el depósito kármico; la acumulación de karmas;las diferentes
acciones acumuladas)]fructifican (phala: jati,ayuh,bhoha;los efectos (de las acciones ) en felicidad
(hlada) o dolor (paritapa) dependiendo de las (acciones) punya (positivas ; méritos) o apunya
(negativas,deméritos);
te = R: acestea[semintele (karmice;samskaras; impresiile latente lasate de actiunile trecute)] ce dau nastere la cele trei tipuri de
conditionare (jati,ayuh,bhoha ;vedeti: YS 2.13);ei;ele; E: they, these [seeds (samskaras; the store of latent impressions of former
actions )]that give birth to the three kinds of conditioning (jati,ayuh,bhoha; see: YS 2.13);hlāda (hlada) = R:
bucurie;amuzament;placere; E: joy; delight; rejoicing; pleasure;paritāpa (paritapa) = R: chin;tristete;remuscare; E:
suffering;pain, anguish ;distress, remorse, sorrow;affliction; phalāḥ (phalah): R: fruct;a fructifica; a da nastere la fructe
(jati,ayuh,bhoha);efecte; rezultate;experiente placute ori dureroase( bhoha); jati( nastere),desha(loc) si kala (timp,moment)]; E:
fruit; bear fruits; effect;cause -effect; puṇya (punya) = R: pur,virtuos;merituos,just;corect;virtute; E: correct, meritorious;
good, virtuous; virtue;
apuṇya (apunya) = R: impur,vicios,pacat, incorect;injust,non-merit, E: incorrect, impropre, unmeritorious; bad, evil ;vice;
hetuḥ(hetuh) : R: cauza;motiv;din cauza ca; fiindca; E:cause, reason;
tvāt(tvat) : R: datorita; E: therefore, from these;
hetutvāt(hetutvat) = R: causalitate ;din cauza ca;depinzand de; E: causality;of a cause, on account of;
Cauza suferintei(descoperirea lui Buddha)/The cause of Pain(Buddha’s discovery)

YS 2.15. p:erN:am:t:ap:s:öskardÙHK:òg:ØüN:v:àe¶:ev:raðD:acc: dÙH K:m:ðv: s:v:üö ev:v:ðekn:H.
pariṇāma-tāpa-saṃskāra-duḥkhair guṇa-vṛtti-virodhāc ca duḥkham eva sarvam vivekinaḥ
parinama tapa samskara dukhair guna vritti virodhach cha duhkham eva sarvam vivekinah
R: Pentru omul care care vede ( care are capacitate de discriminare: viveka) suferinta este prezenta in
fiecare lucru din cauza parinama[fiindca traieste intr-un univers tranzitoriu, in continua curgere sau
transformare;la suprafata agitata de valuri] in zona de tranzitie , de interactie si de competitie intre
contrarii(virodha) unde incoltesc samskaras [semintele karmice] si se manifesta
vrittis[fluctuatiile,valurile,impulsurile] gunas [tendintelor Prakriti] ;E: To the one who sees(who possesses
discrimination:viveka) the suffering is present in each manifestation on account of parinama (the
permanent change in a transitory universe;the anguish of impermanence) situated on the Surface of an
agitated Ocean ,in the zone of transition, interraction and conflicts between the contraries (virodha) where
the germination of karmic seeds (samskaras) takes place and where there are vrittis (fluctuations,waves)
of the gunas (tendencies; fundamental qualities of nature; the propensities)
F:Pour l'homme qui voit (qui a du discernement :viveka) tout est douleur, a cause de la transformation
continue de la Nature (parinama;declin;changement) à la surface de l'océan , un lieu ou nous sommes
soumis au conditionnement du passé (la germination des semences karmiques ou des réacteurs
subliminaux: samskaras) et aux interactions et conflits entre les mouvements (vrittis) de la Nature
(gunas).S: Para el de recta visión (de aquel que tiene discernimiento:viveka), todo es únicamente dolor a
causa de los sufrimientos inherentes al cambio permanente(parinama), la determinación (para conseguir
algo) y los condicionamientos heredados (los impulsos kármicos :samskaras), y a causa de la oposición
creada por la actividad (vrittis) de los elementos constitutivos (las gunas)

pariṇāma(parinama) = R: transformare;schimbare;mutatie; modificare; maturizare;consecinta;rezultat;termenul parinama
se refera la lumea efemera sau tranzitorie, in continua transformare sau schimbare(unde orice atasare de efemer conduce automat
la suferinta);imaginati-va zona de tranzitie, situata la suprafata oceanului;doar suprafata, interfata sau zona de jonctiune e agitata
de valuri;zona de competitie intre contrarii(dualitate,interactiune,contradictii); intrarea in manifestare;schimbarea dintr-o categorie
in alta; transformarea fundamentala a unui proces;saltul calitativ, modificarea unor caracteristici sau a nasteri;procesele de
transformare (parinama) ale guna (vedeti semnificatia guna in : YS 1.16;YS 2.15) ;schimbarile; mutatiile infasurari-desfasurari;
exista cinci tipuri de mutatie sau de tranzitie (parinama): 1.de la nemanifestat la manifestat;2.de la regnul mineral la cel vegetal;3. de
la vegetal la animal;4.de la animal la om; 5. de la uman la superuman; E: transformation;change, mutation; consequences,
development;stage of evolution; change (in the Gunas);transformation; changes;folding-unfolding;
tāpa (tapa) = R:grija;suferinta acuta; E: worry, pain, sorrow; anguish ;
saṃskāra (samskara) = R: complexul activatori subliminali ; semintele karmice; intipariri, urme lasate de actiunile
trecute;impresii latente; tendinte mentale;programe latente; impregnari energetice;amintiri subtile;forta obisnuintei;reziduu din vietile
anterioare; E: subliminal activators; conditioning, habit, impression left by past action;latent impressions;of the mental
permeation;subliminal reactors;duḥkha (duhkha) = R: suferinta;durere,esec,nenorocire[nu te bucura de necazul
semenilor];nefericire; disconfortul mental,supararea, insatisfactia,nemultumirea,frustarea sunt proiectii ale instabilitatii psiho-
afective;E: pain,suffering; distress;ache, unhappy; misery; sadness; grief, mental discomfort,sorrow, dissatisfaction, distress;
guṇa (guna): R: (cele trei) tendinte (rajas, sattva, tamas);calitati ale naturii (Prakriti); tendinte;proprietati,calitati
fundamentale ale realitatii manifestate(Prakriti); caracteristicile manifestarii sunt:1.rajas (expansiune; hiperactivitate;
agitatie;surplus de energie;tensiune; maladii Yang);2.tamas (retractie;intuneric;ignoranta;hipoactivitate; inertie,materialitate;
lene, ingreunare; maladii Yin);3.sattva (echilibru,armonie;pace;calm;tacere; lumina; sanatate); E: constituent qualities of
nature; fundamental qualities of nature(rajas;sattva, tamas);three modes of material nature; the Seen (objective side of
manifestation) consists of the elements and sense-organs, is of the nature of cognition (sattva) , activity (rajas) and stability (
tamas) and has for its purpose (providing the Purusha with) experience and liberation. The basic building blocks of Nature
(Prakriti) are the three types of constituents (guna), namely rajas (the dynamic principle; nature of activity), tamas (the
principle of inertia, nature of stability;darkness, ignorance; heaviness), and sattva (the principle of lucidity; nature of cognition);
vṛtti(vritti) = R: fluctuatii mentale; modificari ale mintii; impulsuri; valuri,unde (pe oglinda mentala); semnale;miscari
circulare,vartejuri,forme circulare; transformari, modificari,traficul de imagini mentale,ganduri, cuvinte(dialogul
interior);continutul mental (pratyaya)la un anumit moment (ganduri;sentimente, senzatii,perceptii,idei, amintiri,viziuni, dorinte,
griji), agitatie,vacarm, zarva, tulburare, dezordine,tipare,modele,imprintari, programe;modalitati de reprezentare; scheme,tipare
de modelare si de oglindire a realitatii pe ecranul mental;oglindirea realitatii prin vrittis reprezinta o "realitate secunda", o
proiectie mijlocita (senzorial,cognitiv, imaginativ,verbal,logic sau analogic),care nu trebuie confundata cu insasi realitatea;o
zicala taoista face referire la acest lucru:"Luna oglindita in apa lacului nu este insasi Luna"; adevarata realitate e perceputa
nemijlocit doar in cursul procesului de functionare holografica,atunci cand are loc identificarea subiect-obiect (samadhi);pana
atunci,pt. a vedea folosim o modalitate mijlocita de impulsuri(vritti),in modul in care generam imaginile pe un ecran de
televiziune; (vedeti YS 1. 2); E: fluctuations; modifications; vortex,whirl, waves(on the mental mirror),mental
images;momentary mental content (thoughts; feelings; memories);turnings,movements,turmoils,traffic, patterning;(see YS 1. 2 )
guṇa vṛtti (guna vritti) = R: fluctuatii ale gunas[ tendinte (rajas, sattva, tamas)]; E: fluctuations of the gunas [ constituent
qualities of nature(rajas;sattva, tamas);
virodhāt(virodhat) = R: conflict, opozitie; in contul; opunand; E: conflict, opposition; incompatibility, hostility,
contradictions;
eva = R: de aceea;desigur;cu siguranta; numai; E: thus; for sure, indeed;
sarvam = R: fiecare;tot; totul(exprimat distributiv); E: fiecare;each ( all expressed in distributive manner)
vivekinaḥ(vivekinah) = R: cel ce vede;care are constienta discriminatorie;discernamant ; cel ce are capactitate de
discriminare; pentru omul care are viveka[constienta discriminatorie;discernamant ;capacitate de discriminare]; E: a person of
discrimination; for the discerning person;
Note: Pentru omul Iluminat ,care vede nemijlocit realitatea in continua curgere(“tot universul este
intr-un incendiu” spunea Buddha) existenta manifestata ( in cele trei lumi tranzitorii;in care doar
viteza de curgere a timpului e diferita ) este considerata dureroasa (avem angoasa lipsei de
permanenta) din cauza ca la suprafata oceanului se manifesta atat germinarea semintelor
karmice(samskaras), cat si interactiile,conflictele si fluctuatiile(valurile) tendintelor naturii(gunas)
To the illuminated man all existence (in the three worlds) is considered pain owing to the activities of the
gunas. These activities are threefold, producing consequences, anxieties and subliminal impressions.
Eliberarea-Scopul suprem al Starii Unificate(Starea Yoga)
Release -The Supreme goal of Unified State(The Yoga State)
Liberation-Le but suprême de l'état unifiée( l'État de Yoga)
YS 2.16. hðy:ö dÙHK:m:n:ag:t:m:Î
heyaṃ duḥkham anāgatam
heyam duhkhamanagatam

R: Suferinta (duhkha,durerea,nenorocirea) care nu a venit inca (anagatam) poate fi evitata (heyam;
inlaturata) ;E: The suffering (duhkha:pain,misery;) that has not yet arisen(anagatam) can be
avoided(heyam);F: La souffrance(duhkha,douleur;mahleur) à venir(anagatam) peut et doit être
évitée(heyam); S: El sufrimiento (duhkha) que aún no ha llegado(anagatam) puede y debe ser
evitado(heyam);
heyaṃ (heyam) = R: ceea ce se poate si trebuie evitat; E: what is to be avoided; overcome, overwhelmed
duḥkha (duhkha) = R: suferinta;durere,esec,nenorocire[nu te bucura de necazul semenilor];nefericire; disconfortul
mental,supararea, insatisfactia,nemultumirea,frustarea sunt proiectii ale instabilitatii psiho-afective;E: pain,suffering;
distress;ache, unhappy; misery; sadness; grief, mental discomfort,sorrow, dissatisfaction, distress;
anāgatam (an-agatam) = R: care nu a survenit inca;ceea ce nu s-a intamplat inca; viitor; E: what has not yet
happened;future;
“Suferinta care nu a venit inca poate fi evitata”. Suferinta prezenta trebuie sa fie depasita. Atata timp cat
omul se identifica cu ceea ce are (corp,minte,avere,placeri,cunoastere), el sufera (vedeti : YS 2.17).
De exemplu, recolta pe care trebuie s-o strangem acum nu poate fi schimbata, dar recolta viitoare poate fi
modificata prin schimbarea calitatii semintelor,prin irigare, prin combaterea daunatorilor. Glontul care a fost
tras nu mai poate fi intors, dar acela care este inca pe teava poate fi oprit. Analog, karma care a ajuns la fruct
(efecte;suferinte;maladii) este in plina manifestare dar pt a fi modificata e necesar va mobilizati in mod
corespunzator resusele interioare .
In viata umana exista anumite seminte karmice(samskaras) care s-au transformat in arbori , izvoare care au
devenit fluvii, care s-au maturizat iar efectele lor trebuie acceptate si indepartate actionand in plan cauzal
(taind de la radacina sursa suferintei).Cei care considera ca trebuie consumate sub forma destinului sau sub
forma fericirii ori a suferintei nu practica drumul indicat de Patanjali ,ci pe cel predicat de cei ce recomanda
indurarea si ispasirea a pacatelor. Pentru a elimina suferinta prezenta omul trebuie sa practice tehnicile de
Kriya Yoga (vedeti YS 2.1):
1. Tapas[practica ascezei;efortul constant de autodisciplinare si purificare sustinut o dorinta
(motivatie) infocata capabila sa arda toate obstacolele;post;tacere;izolare;purificare),
2. Svadhyaya[auto-observarea, practica constientei de sine; recapitularea;repetarea constienta a
mantrelor sacre;aceasta practica conduce la reamintirea adevaratei noastre identitati] si
3. Ishvara pranidhana[predarea tuturor fructelor actiunilor noastre catre Dumnezeu; practicarea
prezentei divine;deplasarea centrului din care observam universul dinspre Ego(centrul fals
implantat in cursul conditionarii sociale,a programarii in urma careia ne identificam cu un nume,un
corp) catre centrul veritabil,scanteia divina dinlauntrul oricarei fiinte umane]
Semintele(programele karmice latente) generate prin actiunile noastre prezente si care urmeaza sa se
maturizeze pot fi indepartate acum prin actiuni corespunzatoare care vizeaza reprogramarea si stergerea.
Conform traditiei exista mai multe niveluri ale karma:un domeniu (prarabdha karma) care nu este accesibil
decat in samadhi(transa mistica;extaz), si un alt domeniu (agami karma) pe care-l putem modifica prin
mijloace mai simple[vedeti sutrele care vizeaza practicile pt. pacificarea cu lumea(Yama) si cu noi
insine(Niyama)vedeti : YS 2.29-45].
[VIV] “The misery which is not yet come is to be avoided.” Some Karma we have worked out already,
some we are working out now in the present, and some are waiting to bear fruit in the future. The first kind
is past and gone. The second we will have to work out, and it is only that which is waiting to bear fruit in
the future that we can conquer and control, towards which end all our forces should be directed. This is
what Patanjali means when he says that Samskaras are to be controlled by resolving them into their causal
state (YS 2.l0).
Cauza suferintei: Identificarea dintre Vazator si ceea ce este vazut
The Cause of suffering :The Identification of the Seer and the seen
La cause de la souffrance:L’Identification entre le Voyant et le vu
YS 2.17. dÓÄádáSy:y:aðH s:öy:aðg:að hðy:hðt :ØH.

draṣṭṛ-dṛṡyayoḥ saṃyogo heya-hetuḥ
draùñçdç÷yayoþ saüyogo heyahetuþ
drashta drishta tayoh samyogo heyahetuh

R: Samyogah (identificarea; confuzia identitatii) dintre drashtar(cel ce vede) si drishaya(ceea ce este
vazut;spectacolul, filmul de pe ecranul mental) este cauza (hetuh) a ceea ce poate fi evitat (heyam) [a
suferintei,durerii (duhkha)]; E: Samyogah (the identification; the confusion of sameness) of the Seer
(drashtar) and the Seen (drishaya) is the cause (hetuh) of that which is to be avoided(heya).
[suffering,pain (duhkha)];
F: Samyogah (l’identification,confusion d’identite) entre celui qui voit (drashtar) et ce qui est vu
(drishaya) est la cause(hetuh) [de la douleur(duhkha)] qui peut être évité(heya).
S: Samyogah (la unión) entre el observador(drashtar) y lo observado (drishaya) es la causa(hetuh) de
ello (del dolor) que debe ser evitado(heya).
draṣṭuḥ (drastuh): R: vazatorul,cunoscatorul,martor,pura constienta;sinele observator;Sinele,Purusha; Sinele Universal
(Paratman) manifestat in om; Sinele Cosmic;Absolutul;Suflul divin coborat din Cer in om(apana); Marele Martor,"Maestrul
tuturor maestrilor"(Dumnezeu); Constiinta de sine a universului;centrul fiecarui corp sau invelis este doar o reflexie a Centrului
sursa;in urma identificarii cu ceea ce ne ocupa ecranul mental noi nu observam realitatea,ci o realitate secunda;in plus observam
realitatea dintr-un centru[punct de asamblare] deplasat in invelisul cu care ne-am identificat; E: knower; the Seer (Self);seer,
witness, pure awareness;dṛṣṭa (drishta) : R: ceea ce este vazut; perceput; vazut, prezent;cunoscut(lumea fenomenala); viata
prezenta(vazuta); E: seen, perceptible; the known (phenomena). in this present life; what it regards.tayoḥ (tayoh) : R:
ambele;ale celor doua;intre cele doua;a lor;despre ele; E: both;of them;between them;of the two;of both;between them;of both of
them;them;while the two;out of them;while they;unto those two;both of them;those two;of those two;by their union;while the
two of them;of the pair;of you two (husband and wife);of both of you;the two of them;their;with both of them;draṣṭṛ-
dṛṡyayoḥ (drashta drishta tayoh) = R: intre cele doua vazator si vazut;dintre realitate si reflectarea sa mentala ; a
vazatorului si vazutului;al celor doua vazator si vazut; E: of both the two the seer and the seen; the seer and the seen;the reality
and its mental reflection;the object and its cognition;saṃyogaḥ (samyogah) = R: identificare;confuzia identitatii;
conjunctia; uniunea;contact; combinatia; cuplajul;E: identification; the confusion of sameness contact; the combination; union,
coupling; conjunction; the apparent indivisibility;yogaḥ(yoga) = R: procesul de centrare,de unificare, de aliniere sau de
conjunctie a tuturor corpurilor sau invelisurilor [materiale,energetice si informationale,care alcatuiesc atat fiinta umana,cat si
universul];uniune;aliniere;conjunctie[cosmica; planetara;al tuturor corpurilor sau invelisurilor fiintei umane]; orice centrare sau
unire cu centrul presupune realizarea simultana a unui proces de separare,de rupere sau de izolare(viyoga) de periferie;Yoga este
calea care permite reintoarcerea la adevarata noastra identitate [ne descoperim adevarata natura sau fata primordiala]si calea care
ne conduce la eliminarea orbirii[ignorantei; inconstientei]si a neputintei (alienarii;caderii in robie); Yoga - stiinta si tehnologia
uniunii cu Dumnezeu; E:process of yoking; union;conjunction; alignement;heyaṃ (heyam) = R: ceea ce se poate si trebuie
evitat; E: what is to be avoided; overcome, overwhelmed ; preventible;hetuḥ(hetuh) : R: cauza;motiv;din cauza ca; fiindca;
E:cause, reason;
Despre gunas si despre scopul manifestarii (vazutului)
YS 2.18. )kaS:e#y:a¡sT:et:S:il:ö B:Üt:ð¡ndÓy:atm:k÷ B:aðg:ap:v:g:aüT:üö dáSy:m:Î

prakà÷akriyàsthiti÷ãlaü bhåtendriyàtmakaü bhogàpavargàrthaü dç÷yam
prakāṡa-kriyā-sthiti-ṡīlaṃ bhūtendriyātmakaṃ bhogāpavargārthaṃ dṛṡyam
prakashakriyasthitishilam bhutendriyatmakam bhogapavargartham drishyam
R: Drishaya(ceea ce este vazut;spectacolul,filmul de pe ecranul mental;Prakriti) are caracteristicile[celor

trei gunas adica] prakasha[luminozitate;claritate;sattva guna], kriya[activitate; actiune;rajas guna] si de
sthiti[inertie,imobilitate; stabilitate, tamas guna] este alcatuit din bhuta(cele cinci elemente grosiere),
indriyas (terminalele cognitive si efectoare) si are drept scop bhoga (experimentarea, instruirea, bucuria) si
apavarga (eliberarea finala,beatitudinea); E: Drishaya(The Seen ; Prakriti;the manifested universe; the
cosmic creation) has the characteristics [of the three modes of material nature (gunas) ie.] of prakasha
(luminosity, illumination, sattva guna ), kriya[activity, raja guna) and sthiti[ inertia; imobility, stability;
tamas guna) and its purpose is for the sake of bhoga(experience,learning, enjoyment) and apavarga (the
liberation of the experiencer; bliss);F: Drishaya(ce qui est vu;le monde manifesté matériel ) a les
caractèristiques[des trois guna] prakasha (lumière,clarté, sensible, sattva guna), kriya[activité; mutable,
rajas guna) ou sthiti[inerte,immobilité; stabilité, tamas guna) et il est composé de bhuta (éléments) et
indriyas (des organes de sens et des actions), et sert à bhoga (jouissance, perception;
utilisation) et à apavarga (l'émancipation;délivrance finale,beatitude); S: El observado (drishyam) tiene
las propiedades de prakasha(luz; sattva guna), kriya[actividad;rajas guna] y sthiti (inercia, estabilidad;
tamas guna) es de la naturaleza de los elementos (bhuta) y de los órganos sensitivos (indriyas), y tiene
como objetivos la experiencia (bhoga) y la liberación (apavarga).

prakāṡa (prakasha) = R: lumina, iluminare;stralucire; luminozitate; lumina interioara;o calatorie in inconstient care ne
permite sa vedem Lumina Sufletului; manifestare;manifestare in mai multe locuri simultan (bilocatie;siddhis); svayam-prakasa
(svayam-prakasha): Auto-Iluminare; E: light ,clarity,shining , clear, brightness, enlightenment, clear radiance; effulgence,
luminosity;manifestation;a particular type of manifestation when a single form is manifest in many places simultaneously and
each of these forms is identical in terms of bodily features, qualities, and pastimes, such a manifestation is called
prakasa;prakasha: journey into the unconscious that allows access to the Light of the soul;svayam-prakasa (svayam-prakasha):
Self-illuminating;kriyā (kriya): R: actiune; activitate; practica; E: action;(vedeti YS 2.1)
sthiti = R: imobilitate;stana de piatra;fermitate; E:immobility, inertia; stability, steadiness;
ṡīlaṃ (shilam) = R: a avea caracteristici;calitati; E:character, tendency; character;
bhūta (bhuta) = R: element; cele cinci elemente grosiere: Akasha, Vayu, Agni, Apa and Prithvi (vedeti:Schema celor 25
tattva); E: element; the five gross elements; one of the five elements;in Hindu philosophy and Buddhism, bhūta denotes the
elements.The five elements: Akasha, Vayu, Agni, Ap and Prithvi (in the same order) constitute the Pancha Mahabhutas (five
great elements). Bhūta is a Sanskrit word that has several meanings:it means to become , been , gone , past, true, matter of fact ,
reality ;it means existing, present, being or being like anything, consisting of , mixed or joined with of an heretical sect (with
Jainas , a class of the Vyantaras) Shiva, of a son-in-law of Daksha and father of numerous Rudras of a Yaksha;the 14th day of the
dark half of the lunar month that which is or exists;any living being (divine , human , nonhuman , and even vegetable), the
lived world (bhūtajagata);a spirit (good or evil), the ghost of a deceased person , a demon , imp , goblin well-being , welfare ,
prosperity ; (vedeti:Schema celor 25 tattva);
indriya = R: terminale cognitive si efectoare;organe(de simt;de actiune);terminale;instrumente;cele 11 terminale (5 jnana
indriya-porti senzoriale;5 karma indriya- instrumente efectoare si manas-mintea centralizatoare care proceseseaza informatia);
E:the eleven organs,instruments or terminals: ten indriyas:5 jnana indriya(sense organs; sensory apparatus); 5 karma
indriya(action organs); including manas-thought;
ātmakaṃ (atmakam) = R: este alcatuit din; compus din (rasa-ātmakam -compus din zeama) SB(Shrimad Bhagavatam)
2.5.26-29; nascut din[rāga-ātmakam- nascut din dorinta sau pofta carnala born of desire or lust];BG (Bhagavad-Gītā) BG 14.7;
avand natura de; constand din SB 11.3.8; SB 4.17.34;BG 18.44; in functie de SB 2.6.33; legat de (nārāyana-ātmakam - legat
de Nārāyana) SB 6.8.35; bazat pe (brahma-ātmakam -bazat pe Adevarul Absolut) SB 11.29.18 generator; SB 3.15.6; sub
controlul SB 4.29.79; conditionat, cauzat SB 1.7.5 ;din cauza omnipotentei sale SB 3.14.47;absorbit in (karma-ātmakam —
absorbed in Karma ,activitati materiale) SB 5.5.5; element (pañca-ātmakam-five elements) SB 4.22.26; simturi(antaḥ-ātmakam-
simturi interne, subtile) SB 3.26.14; manifestat in (mahat-ātmaka- manifestat in mahat-tattva) SB 3.26.21;reprezentat de
(vāyu-ātmakam- reprezentat de semizeul Vāyu) SB 5.20.27;a carui natura este (samvatsara-ātmakam -a carui natura este un
samvatsara) SB 5.21.13 ;fiind o interactie a celor (guna-traya-ātmakam- being an interaction of the three modes of material
nature) SB 4.3.11;Sinele suprem (sarva-ātmakam -Sinele suprem din fiecare) SB 9.6.35-36;Sinele suprem SB 9.8.7; ca si (eka-
ātmakam- ca unul) CC Antya ( Shri Caitanya Caritamrita Antya) 8.78; cuprindere;intelegere; a ingropa,a pune in sicriu,a pastra
cu evlavie Bs(Shri Brahma-samhita) 5.16; E: composed of; (rasa-ātmakam - composed of juice) SB(Shrimad Bhagavatam)
2.5.26-29; born of [rāga-ātmakam-born of desire or lust); (Bhagavad-Gītā) 14.7 because of; SB 3.14.47; consisting of;SB
(Shrimad Bhagavatam) 11.3.8;BG 18.44; the matter of SB 2.6.33; related to (nārāyana-ātmakam - related to Nārāyana) SB
6.8.35 ; based on (brahma-ātmakam- based on the Absolute Truth) SB 11.29.18; absorbed in (karma-ātmakam -absorbed in
material activities); SB 5.5.5; conditioned SB 1.7.5; because of His omnipotence SB 3.14.47; element (pañca-ātmakam- five
elements) SB 4.22.26; senses (antaḥ-ātmakam — the internal, subtle senses) SB 3.26.14; generator; SB 3.15.6; under the
control SB 4.29.79; the Supersoul; SB 9.8.7; the Supersoul (sarva-ātmakam- the Supersoul of everyone); SB 9.6.35-36;
manifest in (mahat-ātmakam — manifest in the mahat-tattva) SB 3.26.21; represented by (vāyu-ātmakam — represented by the
demigod Vāyu) SB 5.20.27; whose nature is (samvatsara-ātmakam — whose nature is a samvatsara) SB 5.21.13;
comprehending ; as (eka-ātmakam — as one) CC Antya( Shri Caitanya Caritamrita Antya) 8.78; being an interaction of the
(guna-traya-ātmakam — being an interaction of the three modes of material nature) SB 4.3.11; enshrining; Bs(Shri Brahma-
samhita) 5.16;in; self, essence;
bhūta-indriya-ātmakam : R: cauza originala a simturilor si a fiintelor vii; E: the original cause of the senses and the living
beings;Śrī Caitanya Caritāmrita Madhya 25.36 CC Madhya 25.36;bhogāḥ( bhogah) = R: experimentarea placerii si durerii,
invatarea,instruirea; bucuria sau placerea senzoriala;experiente care conduc la placere ori suferinta; experienta satisfactiei
sexuale; rezutat final; placerea simturilor; "bucurie,delectare"; Bhoga este un termen cheie care desemneaza si unul dintre cele
patru teluri ale vietii :Dharma (virtute,dreptate), Artha (avere, succes), Kama ori Bhoga (placere) si Moksha ori Mukti
(eliberare).Bhoga se refera la satisfacerea placerilor senzoriale(kama) ;o semnificatie similara are termenul francez:jouissance.
Modelul hindus al universului este transpus holografic in cele patru teluri in viata (varga),cele patru caste (varna),cele patru
etape de viata (ashrama) si cele patru ere (yuga)[vedeti nota la YS 2.13]. E: life satisfaction; sexual enjoyment;enjoyment of
the senses; experiences resulting in pleasure or pain; experience, enjoyment, final result;sensual gratification,enjoyment" Bhoga
is one of the four aims of life [Dharma (virtue, righteousness), Artha (Sanskrit for wealth, property,success), Kama or Bhoga
(pleasure;sensual gratification) and Moksha or Mukti (release; liberation).Bhoga refers to sensual gratification(kama); its more
exact parallel is the French term, Jouissance. )[see : YS 2.13].
apavarga = R: eliberare; eliberarea finala, Iluminare ori Eliberare; Apavarga conduce la starea caracterizata de "Sat cit
ananda " in care cel eliberat experimenteaza "Sat" (infinita existenta) , "Cit" (infinita constiinta), si "Ananda" or "suprema
beatitudine"; beatitudinea; fericire( svarga-apavarga-adhipateh –capacitatea de a te bucura de fericirea ce poate fi realizata
traind in Imparatia Cerurilor prin eliberare)SB(Shrimad Bhagavatam)5.5.25 svarga:cer;rai; adhipateh: proprietar SB(Shrimad
Bhagavatam) 3.16.24;capabil sa SB 5.5.25;stapanul la;SB 6.3.17;conducatorul; SB 10.58.57; eliberarea de durere si placere (in
Nyaya si Vaishesika); E: liberation;emancipation, happiness; happiness( svarga-apavarga-adhipateh - able to bestow happiness
obtainable by living in the heavenly kingdom by liberation) SB(Shrimad Bhagavatam) 5.5.25; svarga: heaven; adhipateh:the
proprietor SB(Shrimad Bhagavatam) 3.16.24;able to bestow SB 5.5.25;the master of;SB 6.3.17;of the ruler of; SB 10.58.57
Nyaya and Vaishesika schools agree with each other regarding Enlightenment or Liberation. They use the term "Apavarga" to
designate Moksa(Liberation) or Enlightenment. Apavarga means "escape from pain, the emancipation of the soul from bodily
existence which is full of pain". So, Apavarga is devoid from pain or pleasure. Apavarga leads to the state of "Sat cit ananda "
that is, in the Liberated one experiences "Sat" (infinite existence) , "Cit" (infinite consciousness), and "Ananda" or "supreme
bliss". In fact, it is without any experience whatsoever. According to this philosophical school, one attains to final Liberation by
cultivating ethical virtues and obtaining an insight into the nature of the categories or tattvas (levels of Creation). It is to be
noted that the categories or tattvas listed by Nyaayá and Vaishesika are not the same as those of Trika system. Not at all. Nyaayá
and Vaishesika divide the categories into three groups: Dravya (substance), Guná (quality) and Karma (activity). Each of these
groups contains a particular number of categories;arthaṃ(artham) = R: de dragul; cu telul; E: aim, purpose, meaning,
approach;dṛṡyam (drishyam) : R: ceea ce este vazut; ceea ce e perceput; vazut, prezent;cunoscut (lumea fenomenala); viata
prezenta(vazuta);spectacolul, filmul de pe ecranul mental; Prakriti; universul manifestat; creatia cosmica SB(Shrimad
Bhagavatam) 3.5.24; E: seen, perceptible; the known (phenomena). in this present life; what it regarded that which is perceived;
what is seen; prakriti;the manifested universe; the cosmic creation SB(Shrimad Bhagavatam) 3.5.24;
Nota despre Tattva si Bhuta
Tattva (Sanskrit) [from tat that]
Also tattwa. Thatness, the reality behind phenomenal appearance. The tattvas represent the consciousness-,
force-, or spirit-side of being, in contrast to the dhatus or bhutas which as elements represent the vehicular
or matter-side of being. Hence the tattvas are called the principles of nature, and the dhatus or bhutas
the elements of nature. These tattvas and dhatus or bhutas are inseparable and work together constantly,
for spirit and matter are fundamentally one.
Exoterically the tattvas are usually reckoned as five, but esoterically they are reckoned as seven: adi-tattva
(primordial); aupapaduka-tattva (parentless or unevolved); akasa-tattva (aether); taijasa-tattva (fire); vayu-
tattva (air); apas-tattva (water); and prithivi-tattva (earth). Each of these tattvas is reflected and active in the
human constitution, since man is a copy in miniature of the cosmos.
Bhuta (Sanskrit) (from the verbal root bhu to be, become)

Has been; as an adjective become, been gone; as a noun, that which is or exists, any living being; entities that have
lived and passed on. Applied specifically to "spooks, ghosts, simulacra, the reliquiae, of dead men; in other words,
the astral dregs and remnants of human beings. They are the 'shades' of the ancients, the pale and ghostly phantoms
living in the astral world, or the astral copies of the men that were; and the distinction between the bhuta and the
kama-rupa is very slight.
"Bereft of all that pertains to the real entity, the genuine man, the bhuta is as much a corpse in the astral realms as is
the decaying physical body left behind at physical death; and consequently, astral or psychical intercourse of any
kind with these shells is productive only of evil. The bhutas, although belonging in the astral world, are magnetically
attracted to physical localities similar in type to the remnants of impulses still inhering in them. The bhuta of a
drunkard is attracted to wine-cellars and taverns; the bhuta of one who has lived a lewd life is attracted to localities
sympathetic to it; the thin and tenuous bhuta of a good man is similarly attracted to less obnoxious and evil places"
(OG 17-18).
Blavatsky also speaks of primitive humanity as relatively intellectually senseless bhutas or phantoms: "the word in
India now means ghosts, ethereal or astral phantoms, while in esoteric teaching it means elementary substances,
something made of attenuated, non-compound essence, and, specifically, the astral double of any man or animal. In
this case these primitive men are the doubles of the first ethereal Dhyanis or Pitris" (SD 2:102n).
From another standpoint, bhuta applies in a general way to reproductions in a new existence of entities which "have
been" in a former existence. This is the reason cosmic elements are occasionally called bhutas in their connection
with the various tattvas, because the elements in any one manvantara are the derivatives or reproductions, and
therefore the bhutas, of the same elements in the previous manvantara.
Bhutas are also rudimentary substances or elements. The Vendantists and Sankhyas, when speaking of the six
original producers or elements of nature, called them bhutas or prakritis. These are the bases of objective nature, the
vehicular or substantial side of the tattvas (the principles of nature) and therefore inseparable from them. The ancients
always reckoned four elements, and sometimes five, and called them aether, fire, air, water, and earth. But
esoterically there are seven: adi-bhuta (the primordial), anupapadaka-bhuta (the unevolved or parentless), akasa-
bhuta (aether), taijasa-bhuta (fire), vayu-bhuta (air), apas-bhuta (water), and prithivi-bhuta (earth). These cosmic
elements are not the familiar things which we know under these names, for the familiar physical substances were
taken as symbols, through certain appropriate qualities which they possess, of the actual elements of cosmic being.
These familiar physical substances of earth, water, air, and fire are the correspondences on earth, in a mystic sense, of
the true cosmic elements.
"It is likewise the old Stoic doctrine, that the elements give birth one to another. Manifestation begins on the spiritual
plane, and as the life impulses reach forth into grosser forms, into matter . . . the succeeding elements (bases,
rudiments) are born, each one from the preceding one, and from all preceding ones. For instance, earth is born not
merely from the element water, but likewise from fire, and air. Furthermore, the seven rounds of a planetary chain,
the seven globes of a planetary chain, and the seven root-races of any globe thereof, has each its predominating
correspondence with one of these seven elements" (Fund 348).
vedeti imaginea marita pe: Patanjali Yoga Sutras

http://www.flickr.com/photos/pata_n_jali/
Bhutesa or Bhutesvara (Sanskrit) (from bhuta, living being + isa, isvara lord)
Lord of beings, lord of manifested entities and things; a name applied to each member of the Hindu Trimurti
(Brahma, Vishnu, Shiva). Shiva in exoteric mythology and popular superstition is supposed to possess the special
status of lord of the bhutas or kama-lokic spooks, and is the special patron of ascetics, students of occultism, and of
those training themselves in mystical knowledge; so that this superstitious characterization of Shiva is an entirely
exoteric distortion of a profound esoteric fact.
The real meaning is that Shiva, often figurated as the supreme initiator, is the lord of those who "have been," but
who now are become regenerates through initiation -- the mystical idea here being of the preservation of self-
conscious effort through darkness into light, from ignorance to wisdom, and from selfishness into the divine
compassion of the cosmic heart. In view of the karmic past of such progressed entities, their former selves in this
cosmic time period are the bhutas (have-beens) of what now they are. Bhutesa is also applied to Krishna in this sense
YS 2.19. ev:S:ð\:aev:S:ð\:el:¤ m:a*:ael:¤aen: g:ØN:p:v:aüeN:

viṡeṣāviṡeṣa-liṅgamātrāliṅgāni guṇa-parvāṇI
vi÷eùàvi÷eùaliïgamàtràliïgàni guõaparvàni
vishesavishesalingamatralingani gunaparvani

R: Nivelurile de manifestare ale gunas[tendinte;modalitati de manifestare ale Naturii(prakriti)merg de la
alinga[nemanifestat;starea de pura potentialitate; noumenal;pradhana;cauza tuturor principiilor (tattva)]la
lingamatra (manifestat; fenomenal,budhi-intelectul) si de la avishesha(nediferentiat) la vishesha
[diferentiat, specific,specializat, inghetat in forma;elementele grosiere(bhuta) si indriyas(terminalele de
receptie si de emisie) sunt tamas]; E: The levels of the guna [constituents of Nature(Prakriti)] extend from
the unmanifested [alinga;undifferentiate;the undefinable; the noumenal ;the very essence of
Nature(Prakriti; pradhana)] to manifested (lingamatra; differentiated;defined) and from avishesha(subtle
elements: tanmatras, unspecialised,unparticularized) to vishesha(gross elements: bhuta and
indriyas,specialized, particularized);F: L’activité des Gunas se manifeste à des niveaux différents allant du
stade non manifesté(alinga; sans signe) au manifesté (lingamatra) et en allant du subtil (avishesha;le non-
différencié;tanmatras) vers le grossier (vishesha, différencié; bhuta et indriyas;); S: La división de los
gunas [o cualidades de la materia( Prakriti)] son: alinga (indisoluble; sin marca) ,lingamatra (disoluble;con “marca”),
,avishesha( lo indiferenciado; lo no específico, lo universal; los componentes sutiles: los tanmatras;) y vishesha (los
elementos groseros :bhuta y indriyas; lo diferenciado; lo específico);
viṡeṣa (vishesha) = R: specific,specializat, inghetat in forma;elementele grosiere(bhuta) si indriyas(terminalele de receptie

si de emisie) sunt tamas;specific, distinct;cu diferenta; E: specific, distinct; difference, distinction; distinct; gross , specialized,
particularized;aviṡeṣa (avishesha) = R: nediferentiat; fara diferenta; E: non-specific, indistinct; subtle ,
unspecialised,unparticularized; liṅga(linga) = R: marca ; caracteristica; semn distinctiv; model,tipar;definit;diferentiat; E:
Linga is the Sanskrit term in the Samkhya system for the characteristic "mark" of the individual reincarnating entity. hence
"model," "pattern." mark, characteristic; differentiated,defined;mātra(matra) = R: numai; E: only;liṅga mātra(linga
matra) = R: manifestat;care are caracteristici;numai cu o marca (semn distinctiv); E: manifested; differentiated;
aliṅga(alinga): R: nemanifestat;starea de pura potentialitate; noumenal;pradhana;cauza tuturor principiilor (tattva);stadiul
nediferentiat(fara semn,caracteristici)al tendintelor (gunas) Naturii(Prakriti);indescriptibil;fara nume si forma; E: undifferentiate;
primordial and undifferentiated; the undefinable; no distinguishing mark; without name and form;the undefinable; the noumenal
;numinal;unmanifested; pure matter that has no pattern or distinguishing mark; the very essence of Nature(Prakriti; pradhana);
aliṅgani(alingani) = R: fara nici o marca (semn distinctiv); nedefinit;nediferentiat; E: undifferentiated,undefinable;
undifferentiated, without marks;guṇa (guna): R: (cele trei) tendinte (rajas, sattva, tamas);calitati ale naturii (Prakriti);
tendinte;proprietati,calitati fundamentale ale realitatii manifestate(Prakriti); caracteristicile manifestarii sunt:1.rajas
(expansiune; hiperactivitate;agitatie;surplus de energie;tensiune; maladii Yang);2.tamas (retractie;intuneric;ignoranta;
hipoactivitate; inertie,materialitate; lene, ingreunare; maladii Yin);3.sattva (echilibru,armonie;pace;calm;tacere; lumina;
sanatate); E: constituent qualities of nature; fundamental qualities of nature(rajas;sattva, tamas);three modes of material nature;
the Seen (objective side of manifestation) consists of the elements and sense-organs, is of the nature of cognition (sattva) ,
activity (rajas) and stability ( tamas) and has for its purpose (providing the Purusha with) experience and liberation. The basic
building blocks of Nature (Prakriti) are the three types of constituents (guna), namely rajas (the dynamic principle; nature of
activity), tamas (the principle of inertia, nature of stability;darkness, ignorance; heaviness), and sattva (the principle of lucidity;
nature of cognition);parvāṇi (parvani) = R: nivel; grad;etapa;diviziune; stare a (gunas); E: degree,division, level, state;
Nota:
R: Nivelurile de manifestare ale gunas[tendinte;modalitati de manifestare ale Naturii(prakriti)merg de la
alinga[nemanifestat;starea de pura potentialitate; noumenal;pradhana;cauza tuturor principiilor (tattva)]la
linga (manifestat; fenomenal,budhi-intelectul) si de la avishesha(nediferentiat) la vishesha [diferentiat,
specific,specializat, inghetat in forma;elementele grosiere(bhuta) si indriyas(terminalele de receptie si de
emisie) sunt tamas];
Linga Sarira
-Sarira, "form," from a verb-root sri, meaning "to molder" or "to waste away," the word thus signifying "impermanence." The
sixth substance-principle, counting downwards, of which man's constitution is composed. The model-body, popularly called
astral body, because it is but slightly more ethereal than the physical body, and is in fact the model or framework around which
the physical body is builded, and from which, in a sense, the physical body flows or develops as growth proceeds. At death the
linga-sarira or model-body remains in the astral realms and finally fades out, dissolving pari passu, atom by atom, with the
atoms of the physical corpse. These astral realms are not one single plane, but a series of planes growing gradually more ethereal
or spiritual as they approach the inward spheres of nature's constitution or structure. The linga-sarira is formed before the body
is formed, and thus serves as a model or pattern around which the physical body is molded and grows to maturity; it is as mortal
as is the physical body, and disappears with the physical body.
The Linga Sarira is the subtle body or vehicle of consciousness in later Samkhya, Vedanta, and Yoga. In Theosophy the Linga
Sarira or Linga Sharira became the name for the invisible double of the human body; also referred to as the etheric body, etheric
double, astral body (which has two different meanings), doppelgänger, bioplasmic body, pranamayakosa, and so on in New Age
writings.
In the Classical Samkhya system of Isvarakrsna (ca. fourth century c.e.), the Linga is the characteristic mark or feature of the
transmigrating entity. Karana or "instrument" is a synonymous term. It consists of the tattvas from buddhi (also called mahat)
down to the five organs of sense and five of activity (buddindriya or jñānendriya, and karmendriya respectively) and the five
subtle elements (tanmatras), and is propelled by past-life tendencies, or bhavas.
Linga Sarira means "subtle body". It also means "impermanence". The term Linga can be translated as "characteristic mark", and
the term Sarira as "form" or "to molder".
The Samkhyakarika says —"The subtle body (linga), previously arisen, unconfined, constant, inclusive of the great one (mahat)
etc , through the subtle elements, not having enjoyment, transmigrates, (because of) being endowed with bhavas ("conditions" or
"dispositions")
As a picture (does) not (exist) without a support or as a shadow (does) not (exist) without a post etc; so too the instrument (linga
or karana) does not exist without that which is specific (i.e. a subtle body)"
vv 60-81, transl. Gerald Larson, Classical Samkhya p.268
The idea of a Linga Sarira or Sukshma Sarira (subtle body) was also adoped by Vedanta and Yoga philosophy, and from there,
in the 19th century, by the Theosophy of Madame Blavatsky, where it was given a somewhat different meaning.
CAUZA ORBIRII/THE CAUSE OF BLINDNESS

YS 2.20. dÓÄa dáeS:m:a*:H S:Ø¹ að|ep: )ty:y:an:Øp:Sy:H
draṣṭā dṛṡi-mātraḥṡuddho ‘pi pratyayānupaṡyaḥ
draùñà dç÷imàtraþ ÷uddo 'pi pratyayànupa÷yaþ
drasta drishimatrah suddhoapi pratyanupashyah
R: Drashtar(cel ce vede;vazatorul),care este insasi puterea de a vedea direct desi pur (devine prizonier al
capacitatii sale din cauza )perceperii exclusive a modelarii mentale a realitatii(reprezentarea realitatii nu e
insasi realitatea, ci doar o oglindire a sa ,o oglindire pe ecranul mental-chitta); R: E: Drashtar(The Seer,
which is itself the power of direct seeing, although pure, it usually appears to perceive the reality
seemingly through the mind [the second reality is a reflection or a model of the true reality; generated
images created by the waves-vrittis on the mind-mirror are ot the reality];F: Drashtar(celui qui voit, le
voyant) est uniquement le pouvoir de voir ,mais bien que pur , il semble voir à travers le mental et ses
notions. S: Drashtar(El observador, La vidente) consiste únicamente en visión pura y, pero a pesar de su
pureza, parece conoce a través las nociones del concepto mental.
draṣṭuḥ (drastuh): R: vazatorul,cunoscatorul,martor,pura constienta;sinele observator;Sinele,Purusha; Sinele Universal
(Paratman) manifestat in om; Sinele Cosmic;Absolutul;Suflul divin coborat din Cer in om(apana); Marele Martor,"Maestrul
tuturor maestrilor"(Dumnezeu); Constiinta de sine a universului;centrul fiecarui corp sau invelis este doar o reflexie a Centrului
sursa;in urma identificarii cu ceea ce ne ocupa ecranul mental noi nu observam realitatea,ci o realitate secunda;in plus observam
realitatea dintr-un centru[punct de asamblare] deplasat in invelisul cu care ne-am identificat; E: knower; the Seer (Self);seer,
witness, pure awareness; purusha; entity who perceives or observes;
dṛṡi (drishi) = R: a vedea; vedere;vaz;termenii “rishi” (intelept) si darshana(perspectiva asupra lumii;viziune;aparitie
divina;scoala filosofica) vin de la drish (a vedea); Yoga darshana (scoala yoga) este una din darshanas antice. Termenul
darshana vine si de la radacina drishyate care are semnificatia “acel (instrument,metoda) prin care poti sa vedea.” E:
seeing;to see; Sanskrit term "rishi" [refers to the founders of Hinduism; Rishis claim first hand spiritual experience. They hold
authority in spiritual matters] comes from drish (to see); darshana (perspective; "sight" ;the way to see ) comes from the
Sanskrit Drish (to see). vision, apparition, or glimpse. It is most commonly used for "visions of the divine," i.e. of a god or a very
holy person or artifact. One could "receive darshana" of the deity in the temple, or from a great saintly person, such as a great
guru. Yoga darshana is one of the most ancient darshanas. The word darshana comes from the root drishyate which means, “that
(method;school;instrument ) through which you can see.”Each particular system through which you can see Reality is called
darshana. Just as you can see yourself in the mirror, so also, through yoga darshana, the yoga sutras, can you see the Self.
Darshana is not the same thing as philosophy. Philosophy is a compound word meaning “love for knowledge.” Darshana is not a
mere love for knowledge. This is one difference between oriental and occidental philosophy: the ultimate goal of darshana is to
see Reality;mātra(matra) = R: doar; numai;nimic altceva decat; E: only;
dṛṡi mātraḥ (drishimatrah) = numai pura vedere;nimic decat constiinta; being nothing but vision,only the power of seeing;
ṡuddhaḥ( shuddha) = R: pur;neamestecat; E: pure, unmixed; api = R: chiar; chiar si; de asemenea, desi, mai mult decat
atat;E:also, even; although;pratyayaḥ (pratyayah): R: continut mental;concept; experienta realizata de minte; idee,intentie;
cauzat de;indusa de;idee;credinta; E: mental content;perception, thought, intention, representation; the experience made by the
mind, idea, intention; perception, thought, intention, representation;anupaṡyaḥ (anupashyah) = R: perceput continuu;
E:continually observed to behold
[DM] Aceasta sutra se refera din nou la Samkhya. Tot ceea ce este subiect al experientei, cunoasterii, este
lumea vazuta (drishya). Ea poate fi sub forma de sunet, gand, a unei experiente in vis sau somn. Lumea
vazuta e in continua transformare, se schimba vesnic si prin urmare si reflectia ei mentala se schimba vesnic.
Drashta este vazatorul(Sinele,Purusha) care cunoaste drishya. Cunoasterea mijlocita n-ar mai avea loc daca n-
ar exista dualitatea vazator(subiect)-vazut(obiect). In Brihadaranyaka Upanishad (IV-v-15) avem un dialog
intre inteleptul Yajnavalkya si Maitreyi. : Because when there is duality, as it were, then one sees
something, one smells something, one tastes something, one speaks something, one hears something, one
thinks something, one touches something, one knows something. (But) when to the knower of Brahman
everything has become the Self, then what should one see and through what, what should one smell and
through what, what should one taste and through what, what should one speak and through what, what
should one hear and through what, what should one think and through what, what should one touch and
through what, what should one know and through what ? Through what should one know that owing to
which all this is known ? This self is That which has been described as ‘Not this, Not this’. It is
imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never
attached; unfettered – it never feels pain, and never suffers injury. Through what, O Maitreyi, should one
know the Knower ? So you have got the instruction, Maitreyi. This much indeed is (the means of)
immortality, my dear. Saying this Yajnavalkya left”. “Idam brahma, idam kshatram, ime lokah, ime devah,
imani bhutani, idam sarvam yad ayam atma”. "This Source of knowledge; this source of power; all these worlds;
all these gods; all these beings - All this is just the Self." Brihadaranyaka Upanishad says the Self is not within us
- it is within everybody, within everything, within all the worlds and the universes. In all space and all time,
the Self is there. Cunoasterea apare numai atunci cand exista atat subiect cat si obiect; daca exista numai unul
din acestea doua atunci n-ar mai exista cunoastere. In Yoga, Drashta -vazatorul(Sinele,Purusha) este pura
constiinta. El nu poate fi vazut sau perceput. El e foarte pur, dar vede prin intermediul realitatii
secunde(reflectia mentala a realitatii; conceptul mental). Daca o veioza aprinsa este acoperita de un voal
colorat, noi ne putem da seama din exterior ca acolo este lumina, dar nu vom putea cunoaste lumina asa cum
este ea. Analog, purusha este pur dar el apare a fi impur datorita lui pratyaya(continutul de vrittis din
minte;reflectia mentala a realitatii; conceptul mental)..
Desi Purusha poate vedea nemijlocit realitatea el a fost conditionat(programat) sa exploreze lumea prin
intermediul modelelor mentale(credinte,teorii, conceptelor mentale; paradigme) dualiste de genul bun-
rau,frumos-urat,mare-mic, raga (atractie), dvesha (repulsie).[vedeti Lao Tzu in cap.2.].De aceea se
spune:”conceptia comanda perceptia”. Atunci cand credintele sunt indepartate , lumina se poate manifesta mai
clar, iar in final, atunci cand ultimul voal a fost indepartat, ea straluceste in toata splendoarea ei originara. De
fapt lumina nu s-a schimbat, ci voalurile care o acopereau au fost indepartate, astfel incat apare o diferenta in
ceea ce priveste cunoasterea. Lumina n-a fost afectata, ea a aparut numai diferit datorita lui pratyaya; astfel,
pentru a purifica cunoasterea, este totdeauna necesar sa indepartam conceptele mentale( pratyayas).
La fel cum apa tinuta in pahare colorate pare ca este colorata, la fel este si cu Purusha care, cu toate ca este
pur, pare sa aibe o alta identitate datorita diferitelor pratyayas. La fel cum apa cu toate ca e incolora pare
colorata datorita culorii paharelor, exact in acelasi fel purusha, cu toate ca n-are nici o calitate, pare ca poseda
caracteristici. Purusha este pura constiinta fara nimic altceva, dar el pare afectat de pratyayas(
fericire,tristete,suferinta,moarte ,nastere) din cauza orbirii( avidya,ignoranta) si a identificarii cu
vazutul(drishaya).
[VIV]This is, again, Sankhya philosophy. We have seen from the same philosophy that from the lowest form up to
intelligence all is nature; beyond nature are Purushas (souls), which have no qualities. Then how does the soul appear
to be happy or unhappy? By reflection. If a red flower is put near a piece of pure crystal, the crystal appears to be red,
similarly the appearances of happiness or unhappiness of the soul are but reflections. The soul itself has no colouring.
The soul is separate from nature. Nature is one thing, soul another, eternally separate. The Sankhyas say that
intelligence is a compound, that it grows and wanes, that it changes, just as the body changes, and that its nature is
nearly the same as that of the body. As a finger-nail is to the body, so is body to intelligence. The nail is a part of the
body, but it can be pared off hundreds of times, and the body will still last. Similarly, the intelligence lasts aeons,
while this body can be "pared off," thrown off. Yet intelligence cannot be immortal because it changes — growing
and waning. Anything that changes cannot be immortal. Certainly intelligence is manufactured, and that very fact
shows us that there must be something beyond that. It cannot be free, everything connected with matter is in nature,
and, therefore, bound for ever. Who is free? The free must certainly be beyond cause and effect. If you say that the
idea of freedom is a delusion, I shall say that the idea of bondage is also a delusion. Two facts come into our
consciousness, and stand or fall with each other. These are our notions of bondage and freedom. If we want to go
through a wall, and our head bumps against that wall, we see we are limited by that wall. At the same time we find a
willpower, and think we can direct our will everywhere. At every step these contradictory ideas come to us. We have
to believe that we are free, yet at every moment we find we are not free. If one idea is a delusion, the other is also a
delusion, and if one is true, the other also is true, because both stand upon the same basis — consciousness. The Yogi
says, both are true; that we are bound so far as intelligence goes, that we are free so far as the soul is concerned. It is
the real nature of man, the soul, the Purusha, which is beyond all law of causation. Its freedom is percolating through
layers of matter in various forms, intelligence, mind, etc. It is its light which is shining through all. Intelligence has
no light of its own. Each organ has a particular centre in the brain; it is not that all the organs have one centre; each
organ is separate. Why do all perceptions harmonise? Where do they get their unity? If it were in the brain, it would
be necessary for all the organs, the eyes, the nose, the ears, etc., to have one centre only, while we know for certain
that there are different centres for each. Both a man can see and hear at the same time, so a unity must be there at the
back of intelligence. Intelligence is connected with the brain, but behind intelligence even stands the Purusha, the
unit, where all different sensations and perceptions join and become one. The soul itself is the centre where all the
different perceptions converge and become unified. That soul is free, and it is its freedom that tells you every
moment that you are free. But you mistake, and mingle that freedom every moment with intelligence and mind. You
try to attribute that freedom to the intelligence, and immediately find that intelligence is not free; you attribute that
freedom to the body, and immediately nature tells you that you are again mistaken. That is why there is this mingled
sense of freedom and bondage at the same time. The Yogi analyses both what is free and what is bound, and his
ignorance vanishes. He finds that the Purusha is free, is the essence of that knowledge which, coming through the
Buddhi, becomes intelligence, and, as such, is bound.
.
YS 2.21. t:dT:ü Ov: dáSy:sy:atm:a
tad-arthaḥ eva dṛṡyasyātmā.
tadarthaþ eva dç÷yasyàtmà
tad artha eva drishyasya atma

R: Motivul de a exista al vazutului(Drishya;a lumii manifestate;a spectacolului, filmului de pe ecranul
mental;Naturii; Prakriti;) este doar in folosul lui (vazatorului; Drastri;Purusha); [vedeti:YS 4.32]; E: In
essence the Seen (Drishya i.e., the manifested universe; the phenomenal world; Nature; Prakriti) exists only for the
sake of that [Seer, Drastri or transcendental Self; Purusha].F: La raison d’être de ce qui est vu(Drishya; le visible
le monde manifesté;ce monde physique et éphémère; la Nature;Prakriti) est seulement telle pour cela (d’ être vu par
le voyant :Drastri; le Soi - Purusha); S: Así (teniendo en cuenta lo anterior), la razón de ser de lo visible (el
observado;Drishya; Prakriti) solo existe con motivo de ésta (el vidente;el observador ;Drastri;el sujeto;Purusha).

tad = R: acela, pt acela; referire la:draṣṭṛ(drastri) :cel ce vede(vazator;cunoscator);martorul;Sinele;Purusha; E: this, that,
this, latter; its;a reference to: draṣṭṛ(drastri) :;the Seer (Purusha); pure awareness the spiritual entity that perceives;
arthaḥ (artha) = = R: scop; semnificatie; tel; E: aim, purpose, meaning, approach;
tadartha : de dragul lui (Purusha); E: for the sake of the Seer(Purusha);
eva = R: de aceea;desigur;cu siguranta; numai; doar: E: thus; for sure, indeed; assuredly, precisely;
sarvam = R: fiecare;tot; totul(exprimat distributiv); E: fiecare;each ( all expressed in distributive manner)
dṛṡya (drishya) : R: ceea ce poate fi vazut,perceput,vazutul ;cunoscutul; lumea obiectelor; universul obiectiv;spectacolul
(Prakriti); E: what is seen ;what is perceived, the known, objective universe;the seen(Prakriti);
dṛṡyasya( drishayasya) = R: a ceea ce este vazut; a vazutului; ceea ce e perceput; vazut, prezent;cunoscut (lumea fenomenala);
viata prezenta(vazuta);spectacolul, filmul de pe ecranul mental; Prakriti; universul manifestat; creatia cosmica SB(Shrimad
Bhagavatam) 3.5.24; E: of what is seen , that which is perceived; perceptible; the known (phenomena). in this present life; what
it regarded that which is perceived; Nature; Prakriti; the manifested universe; the phenomenal world ;the cosmic creation
SB(Shrimad Bhagavatam) 3.5.24;ātmā(atma)= R: propria natura; E:: proper nature, essence self, essence;
[DM] Drishya- lumea manifestata,Natura(Prakriti) nu are lumina proprie.Apare drept luminoasa doar atat timp
cat exista Soarele (vazatorul; Drastri; Sinele;Purusha).Acest aforism intareste ceea ce a fost afirmat anterior (YS
2.18) :taramul manifestat serveste fie experimentarii ,fie catapultarii dincolo de starea conditionata catre realizarea de
sine ; vedeti si Diagrama Samkhya cu cele 25 de tattva
[VIV]Nature has no light of its own. As long as the Purusha is present in it, it appears as light. But the light
is borrowed; just as the moon's light is reflected. According to the Yogis, all the manifestations of nature
are caused by nature itself, but nature has no purpose in view, except to free the Purusha.
[F]Comments: This aphorism reiterates the point made above (2.18) that Nature serves the purposes of the
Self. The realm of Nature can be used either to indulge in experiences or to catapult oneself beyond all
conditional states of existence into Self-realization.
[RO] Prakriti exista numai de dragul lui purusha. Intregul proces al evolutiei, inca de la inceputuri, e destinat
pentru a servi scopului lui purusha. Prakriti este numai un biet vehicul. Purusha este cunoscatorul iar
prakriti este mediul in care se exercita cunoasterea. In scripturi se spune ca intreaga structura a Universului
este manifestarea unirii dintre purusha si prakriti. Prakriti da nastere la Univers numai pentru instruirea lui
purusha si in final pentru eliberarea lui.
Este la fel cum un cal si un calaret merg in pelerinaj. Calul il ajuta pe calaret si acestia doi merg din ce in ce
mai departe. Din cand in cand calaretul descaleca si ingrijeste calul. Calul serveste calatoriei si scopului
terminarii ei; el este numai un vehicul pentru ca scopul calaretului sa fie atins. La fel, prakriti este numai o
modalitate pentru purusha; adica serveste experientei acestuia, precum si eliberarii lui. Prakriti actioneaza
totdeauna pentru a indeplini intregul plan al evolutiei, iar atunci cand purusha atinge eliberarea finala,
deoarece scopul lui prakriti a fost atins, ea se retrage complet cu privire la acel purusha.
YS 2.22. kát:aT:üö )et: n:Äm:py:n:Äö t:dny:s:aD:arN:tv:at:Î

kṛtārtham prati naṣṭam apyanaṣṭaṃ tad anya-sādhāraṇatvāt
kçtàrthaü prati naùñamapyanaùñaü tadanyasàdhàraõatvàt
kritartham prati nastamapyanastam tadanyasadharanatvat

R: Desi pentru cel ce a ajuns la destinatie (vazutul ;drishya;lumea manifestata; matricea; Natura; Prakriti,
dualitatea obiect –subiect) inceteaza sa mai existe(dispare functionarea dualista si se instaleaza cea
holografica) acesta(vazutul ;drishya;lumea manifestata) continua sa existe fiindca reprezinta realitatea
experientata in comun de toti ceilalti [vedeti:YS 4.16]; E: Although for he who has accomplished his purpose
(the Seen ,drishya i.e., the manifested universe; the phenomenal world; Nature; Prakriti) has ceased to exist, it has
nevertheless continues to exist , since it is a common experience (reality) to all others/ F: Bien que pour celui qui a
atteint son but, cela (Drishya; le visible le monde manifesté;ce monde physique et éphémère; la Nature;Prakriti)
disparait, mais continue d’exister pour tous les autres en raison de l’expérience commune
S: Para aquel cuyo propósito se cumple, lo observado(el objeto ;Drishya; Prakriti) se vuelve inexistente,
pero para otros no es destruido porque el conocimiento es común a todos

kṛta (krita) = R: realizat;implinit;care a incheiat ciclul; cel ce a ajuns realised, E: accomplished; done,
arthaṃ() = R: scop;tel;destinatie; E: aim, purpose, destination;meaning, approach;
kṛtārthaṃ (krita artham) = R: o persoana care si-a atins telul; E: he who has accomplished his purpose;
prati = R: in ceea ce priveste pe; E: with regard to, toward, reversing
naṣṭam (nashtam)= R: a inceta;a se opri; a dispare; E: ceased
api = R: chiar; chiar si; de asemenea, desi, mai mult decat atat;E:also, even; although;
anaṣṭam (anashtam)= R: a nu inceta;a nu se opri;a continua; E: not ceased; continues to exist;
tad = R: acela, pt acela; referire la:draṣṭṛ(drastri) :cel ce vede(vazator;cunoscator);martorul;Sinele;Purusha; E: this, that,
this, latter; its;a reference to: draṣṭṛ(drastri):the Seer (Purusha); pure awareness the spiritual entity that perceives;
anya = R: celalalt; ceilalti; E: other; for everyone; to all others;sādhāraṇatvāt (sadharanatvat) = R: experienta
comuna; deoarece este comun,universal; E: a common experience; being a reality; experienced in common, universality;
tvāt(tvat) = R: din cauza faptului ca; deoarece; fiindca; E: since;
[DM] Pt cel trezit (omul sfant,divin) viziunea asupra realitatii se modifica(odata cu aparitia functionarii holografice
dispare dualitatea subiect-obiect) dar dualitatea si identificarea Sinelui cu vazutul continua sa exite la ceilalti din
cauza orbirii,ignorantei ori confuziei (avidya).
[VIV]The whole activity of nature is to make the soul know that it is entirely separate from nature. When the soul
knows this, nature has no more attractions for it. But the whole of nature vanishes only for that man who has become
free. There will always remain an infinite number of others, for whom nature will go on working.
[RO] Atunci cand pelerinajul lui purusha si-a atins telul, calul este parasit, el nemaifiind de folos, dar calul poate folosi
in continuare altora. La fel, atunci cand un purusha este eliberat si experientele lui sunt consumate, el nu mai are ce face
cu prakriti.Pura constiinta care trece prin diferite faze de evolutie, trece de fapt prin diferite tipuri de experiente, si cand
ea atinge starea de eliberare, atunci prakriti devine non-existenta pentru acel purusha. Totusi, atunci cand un purusha
este eliberat, cand si-a atins scopul, cunoasterea poate deveni non-existenta pentru acel purusha, dar faptele cunoasterii
vor continua sa se manifeste in individul respectiv - el va vedea, va auzi, se va misca s.a.m.d. Aceasta este starea de
jivanmukti ("eliberat in aceasta viata"), in care fiinta nu inceteaza sa existe. Un jivanmukta actioneaza pe taramul lui
prakriti. In ciuda faptului ca el este eliberat, prakriti continua sa actioneze, deoarece ea este proprietatea comuna a
mintii, a lui chitta, a simturilor etc. si prin urmare acestea continua sa experimenteze lumea deoarece ele nu mor odata cu
atingerea starii de eliberare. Astfel, prakriti se elibereaza, dar prakriti supravietuieste si-si face treaba prin intermediul
corpului unui jivanmukta. Constiinta, sau purusha, nu vine in contact cu prakriti (natura), dar dupa ce stau separate
mai multi ani, prakriti devine searbada. La fel cum un calaret isi lasa calul dupa ce si-a atins scopul calatoriei, si nu-l
protejeaza, nu are grija de el, la fel purusha eliberat nu mai are grija de prakriti. Calul va slabi si intr-o zi va muri.
Analog, prakriti va deveni searbada si slaba, parasind in cele din urma pe jivanmukta. Acest lucru este numit
videhamukti.
YS 2.23. sv:sv:aem:S:Vty:aðH sv:-p:aðp:l:¡bD:hðt:ØH s:öy:aðg:H.

sva-svāmi-ṡaktyoḥ svarūpopalabdhi-hetuḥ saṃyogaḥ
svasvàmi÷aktyoþ svaråpopalabdhihetuþ saüyogaþ
sva svami shaktayoh svarupa uopalabdhi hetuh samyogah

R: Asocierea (samyoga) dintre stapanitor(svamin;vazator;Purusha) si stapanit(sva;vazut; Prakriti) este
menita de a face posibila regasirea (constientizarea,intelegerea,trezirea;discriminarea) propriei sale
identitati (svarupa; propriei forme) [de catre Purusha] si manifestarea (upalabdhi) puterilor inerente
ambelor (lui Purusha si Prakriti); E: The association (samyoga) of the Owner (svamin;the Seer, Purusha) and
the owned (sva;the seen;Prakriti) is meant to gain the awareness of its true nature [by the Purusha] and the
unfoldment of powers inherent in both (Purusha and Prakriti); F:L'association(samyoga) entre le Possesseur
(svamin; le voyant;Purusha)et du possédé (sva;ce qui est vu; Prakriti) est destiné à réaliser la véritable nature du
Connaisseur et la manifestation des pouvoirs de ces deux (Purusha et Prakriti); S: La conexión(samyoga) entre
observador y objeto de observación tiene su razón de ser en (el conocimiento de) la auténtica naturaleza de los
poderes de ambos(Purusha , Prakriti);.

sva= R:propria ;al sau propriu; E:own, true; that which is perceived, owned;
svāmi(svami) = R:maestru; entitatea care percepe;proprietar;detinator; stapanitor(svamin;Purusha;vazator); E:perceiving
entity, owner;ṡakteḥ(shakteh)= R:putere;capacitate; E:power, force, faculty; ṡaktyoḥ (shaktyor) : R: una din cele doua
puteri; E:capacity, powers; power; powers inherent in both; sva: R:propria; E:own, true;rūpa(rupa):R:forma;esenta;
natura;fata;tanmatras (element subtil;vedeti tatva); E:shape;form; face,identity,essence;svarūpe (svarupa):R: natura
proprie; natura esentiala; a sa; propria (sva) forma ori configuratie(rupa);propria esenta, adevarata noastra identitate (Centrul;
Axul;Acasa;Akasha-"casa eterica"); adevaratul sistem de referinta al universului [centrul vid al rotii este singurul imuabil];
veritabila fata;propria natura; propria forma[este forma fara forma; forma fara parti componente-singurul lucru din univers care
ramane «dintr-o bucata»;izvorul universului manifestat;«albia lumii» spre care totul curge si in care se dizolva totul; E: proper
nature, own form;own essence;own nature; true identity;own(sva) shape or form (rupa);the true face; upalabdhi =
dobandire;intelegere;recunoastere;manifestare; E:acquisition understanding, recognition; unfoldment; hetuḥ(hetuh) : R:
cauza;motiv;din cauza ca; fiindca; E:cause, reason;saṃyogaḥ (samyogah) = R: identificare; asociere; confuzia identitatii;
conjunctia; uniunea;contact; combinatia; cuplajul;E: identification; the confusion of sameness contact; the combination; union,
coupling; conjunction; the apparent indivisibility; the apparent indivisibility (of the phenomenal world and pure awareness);
yogaḥ(yoga) = R: procesul de centrare,de unificare, de aliniere sau de conjunctie a tuturor corpurilor sau invelisurilor
[materiale,energetice si informationale,care alcatuiesc atat fiinta umana,cat si universul];uniune;aliniere;conjunctie[cosmica;
planetara;al tuturor corpurilor sau invelisurilor fiintei umane]; orice centrare sau unire cu centrul presupune realizarea simultana
a unui proces de separare,de rupere sau de izolare(viyoga) de periferie;Yoga este calea care permite reintoarcerea la adevarata
noastra identitate [ne descoperim adevarata natura sau fata primordiala]si calea care ne conduce la eliminarea orbirii[ignorantei;
inconstientei]si a neputintei (alienarii;caderii in robie); Yoga - stiinta si tehnologia uniunii cu Dumnezeu; E:process of yoking;
union;conjunction; alignement;
[VIV]According to this aphorism, both the powers of soul and nature become manifest when they are in conjunction.
Then all manifestations are thrown out. Ignorance is the cause of this conjunction. We see every day that the cause of
our pain or pleasure is always our joining ourselves with the body. If I were perfectly certain that I am not this body,
I should take no notice of heat and cold, or anything of the kind. This body is a combination. It is only a fiction to say
that I have one body, you another, and the sun another. The whole universe is one ocean of matter, and you are the
name of a little particle, and I of another, and the sun of another. We know that this matter is continuously changing.
What is forming the sun one day, the next day may form the matter of our bodies.
[RO] Purusha si prakriti se unesc din doua motive - unu, pentru a dobandi realizarea de sine; doi, pentru a manifesta
puterile inerente din fiecare din ei. Aceasta este o sutra foarte importanta, care spune ca realizarea este scopul unirii
dintre purusha si prakriti. Pentru prakriti, scopul este de a manifesta puterile si Universul care sunt inerente in ea.
Exista de asemeni unele puteri inerente si in purusha. Purusha este pura constiinta. Prakriti este vibratie, miscare,
inertie, cele cinci elemente, indriyas-urile etc. Corpul, mintea, gunas-urile, toate sunt in prakriti.Creierul unui salbatic si
creierul unui om civilizat este alcatuit din aceeasi materie cenusie, dar intre cele doua exista diferente. Salbaticul nu si-a
manifestat puterile inerente, dar omul civilizat si le-a manifestat. Omul dezvoltat din punct de vedere spiritual le
manifesta in cel mai inalt grad, in timp ce sarpele sau tigrul le manifesta foarte putin. Diferenta se datoreaza diferentei in
manifestarea puterilor inerente, si aceste puteri apartin ori lui purusha, ori lui prakriti. Exista anumite puteri spirituale si
anumite puteri naturale. Puterile spirituale sunt inerente lui purusha iar puterile naturale apartin lui prakriti. Prin
evolutia lui purusha si a lui prakriti are loc manifestarea si in acest fel fiecare dintre noi a evoluat din punct de vedere
spiritual si supernatural, chiar daca suntem sau nu constienti de acest fapt.
YS 2.24. t:sy: hðt :Ør ev:½a.

tasya hetur avidyā
tasya heturavidyà
tasya hetur avidya

R: Avidya(orbirea;ignoranta;lipsa constientei interioare) este cauza acestei identificari [samyoga;
identificarea sau uniunea dintre subiect (Purusha;vazator) si obiect(Prakriti;vazut)]; R: E: Avidya( blindness;
not seeing things as they are; the lack of awareness of his Real nature; the knowledge mediated by vrittis;
ignorance) is the cause of this[association (samyoga) between the Seer (Purusha) and the seen ( Prakriti)].F:
Avidya( ou l'ignorance) est la cause de de ceci [l'association(samyoga) entre le voyant (Purusha) et ce qui est vu (
Prakriti)]. S: Avidya(la ignorancia) es la causa de esta [conexión(samyoga) entre observador(Purusha) y objeto
de observación (Prakriti);

tasya = a acesteia (uniunii); acestei identificari [samyoga; identificarea sau uniunea dintre subiect (Purusha;vazator) si
obiect(Prakriti;vazut)]; E:of this, of that [association (samyoga)]
hetuḥ(hetuh) = R: cauza;motiv;din cauza ca; fiindca; E:cause, reason;
avidyā (avidya) = R: orbire,confuzie;cunoasterea mijlocita de vrittis,ignoranta; avidya este un tip de proces cognitiv
(khyati) opus celui de cunoastere nemijocita a realitatii (prin vedere directa:vidya;prajna); false ierarhii valorice; E: blindness;
not seeing things as they are; the knowledge mediated by vrittis; ignorance; lack of wisdom;confused values;
[VIV]Through ignorance we have joined ourselves with a particular body, and thus opened ourselves to misery. This
idea of body is a simple superstition. It is superstition that makes us happy or unhappy. It is superstition caused by
ignorance that makes us feel heat and cold, pain and pleasure. It is our business to rise above this superstition, and the
Yogi shows us how we can do this. It has been demonstrated that, under certain mental conditions, a man may be
burned, yet he will feel no pain. The difficulty is that this sudden upheaval of the mind comes like a whirlwind one
minute, and goes away the next. If, however, we gain it through Yoga, we shall permanently attain to the separation
of Self from the body.
[RO] Trebuie sa existe o cauza pentru uniunea dintre purusha (pura constiinta) si prakriti (natura). Aceasta cauza este
avidya. Prakriti si purusha sunt amandoi fara inceput; ei existau inca de la inceputul Universului. De fapt, purusha este
totdeauna eliberat, dar se poate pune intrebarea - daca purusha este totdeauna eliberat, atunci ce sens are ca el sa se
elibereze din nou? Aceasta este o chestiune care transcende logica; ea poate fi rezolvata numai in meditatie.
Se spune ca avidya este cauza uniunii, dar aceasta avidya nu este ignoranta. Nu este aceeasi avidya despre care am
discutat atunci cand a fost vorba despre kleshas-uri (tensiuni fundamentale ale mintii). Aceasta avidya este suprema
putere numita MAYA, pe care scripturile n-au fost in stare s-o defineasca. Se pare ca aceasta avidya este cauza
primordiala, esentiala, a relatiei mutuale dintre purusha si prakriti. Acest lucru poate fi inteles numai prin intermediul
filosofiei Advaita, deoarece in Samkhya, purusha si prakriti sunt eterne. In Vedanta ele sunt una, numit Brahman,
care este mai presus decat orice.
Este baza tuturor energiilor si tuturor constiintelor, dar in aceasta constiinta exista o putere care este numita maya. Pe
seama acestei maya se creeaza un voal din care se naste prakriti, apoi atat prakriti cat si purusha devin procese
iluzorii. Pentru Samkhya ele nu sunt iluzorii deoarece Samkhya crede in dualism, dar Vedanta este monista, si deci ea
poate explica Brahman si maya ca fiind o singura entitate.
YS 2.25. t:dB:av:ats:øy:aðg:aB:av:að han:ö t:dÏdáS:ðH kóv:ly:m:Î.
tad-abhāvāt saṃyogābhāvo hānaṃ tad-dṛṡeḥ kaivalyam
tadabhàvàtsaüyogàbhàvo hànaü taddç÷eþ kaivalyam
tadabhavat samyogabhavo hanam taddrisheh kaivalyam
R: Cand dispare aceasta[avidya(orbirea;ignoranta;lipsa constientei interioare) inceteaza aceasta identificare
[samyoga; identificarea sau uniunea dintre subiect (Purusha;vazator) si obiect(Prakriti;vazut)];atunci
(spectacolul;vazutul) inceteaza sa mai existe(hana) si se manifesta kaivalyam (eliberarea;izolarea;seninatatea)
spectatorului(vazatorului) de ceea ce e vazut;
E: When this [avidya(blindness; ignorance; not seeing things as they are; the knowledge mediated by vrittis; lack of
wisdom;confused values;ignorance)] is absent the identification (samyoga; association; conjunction) is also
removed, and the Seer attains liberation (kaivalya).
F: Quand cette[avidya(ignorance;la non-connaissance du reel)] disparait, disparait aussi samyoga
(association ;l’identification du spectateur(Purusha) et du spectacle(Prakriti).Alors le spectacle n’a plus
d’existence et ceci est l'état de libération (kaivalya) du spectateur.
S: Cuando ésta [avidya] es destruida, la unión (samyoga) desaparece; tal es el 'abandono', o sea, el
aislamiento (kaivalya) de la vidente;
tad = R: acela, pt acela; referire la:avidya; E: this, that, this, latter; its;a reference to: avidya
abhāvāt (abhavat) = R: prin absenta; non-existenta, non-devenire; disparitie; E: non-existence, non-becoming,
disappearance; of the absence;saṃyogaḥ (samyogah) = R: identificare; asociere; confuzia identitatii; conjunctia;
uniunea;contact; combinatia; cuplajul;E: identification; the confusion of sameness contact; the combination; union, coupling;
conjunction; the apparent indivisibility; the apparent indivisibility (of the phenomenal world and pure awareness);
yogaḥ(yoga) = R: procesul de centrare,de unificare, de aliniere sau de conjunctie a tuturor corpurilor sau invelisurilor
[materiale,energetice si informationale,care alcatuiesc atat fiinta umana,cat si universul];uniune;aliniere;conjunctie[cosmica;
planetara;al tuturor corpurilor sau invelisurilor fiintei umane]; orice centrare sau unire cu centrul presupune realizarea simultana
a unui proces de separare,de rupere sau de izolare(viyoga) de periferie;Yoga este calea care permite reintoarcerea la adevarata
noastra identitate [ne descoperim adevarata natura sau fata primordiala]si calea care ne conduce la eliminarea orbirii[ignorantei;
inconstientei]si a neputintei (alienarii;caderii in robie); Yoga - stiinta si tehnologia uniunii cu Dumnezeu; E:process of yoking;
union;conjunction; alignement;abhāvaḥ (abhavah) = R: absenta; non-existenta, non-devenire; disparitie; E: absence; non-
existence, non-becoming, disappearance;hānaṃ (hanam) = R: incetare;indepartare;separare;evitare; E: ceasing, removal;
cessation;tad = R: acela, pt acela; referire la: aceasta (stare) de izolare kaivalyam a vazatorului (drastri) de vazut (drishya) ; E:
this, that, this, latter; its;a reference to the state of isolation(kaivalyam) of draṣṭṛ(drastri) [the Seer (Purusha); pure awareness
the spiritual entity that perceives] from the seen (drishya);dṛṡeḥ (drisheh) = R:lucru vazut; E: the seen; seeing;
kāivalyaṃ (kaivalyam) = R: eliberarea suprema;izolarea;starea de independenta;de existenta a Sinelui in sine;de eliberare;de
izolare a puterii de a vedea)]; E: absolute freedom; isolation; independence;emancipation, isolation of pure awareness; liberation;
transcendental aloneness; emancipation; the state of the Self-in-Itself;the state of isolated unity ;
[VIV]According to Yoga philosophy, it is through ignorance that the soul has been joined with nature. The aim is to
get rid of nature's control over us. That is the goal of all religions. Each soul is potentially divine. The goal is to
manifest this Divinity within, by controlling nature, external and internal. Do this either by work, or worship, or
psychic control, or philosophy — by one or more or all of these — and be free. This is the whole of religion.
Doctrines, or dogmas, or rituals, or books, or temples, or forms, are but secondary details. The Yogi tries to reach this
goal through psychic control. Until we can free ourselves from nature, we are slaves; as she dictates so we must go.
The Yogi claims that he who controls mind controls matter also. The internal nature is much higher than the external
and much more difficult to grapple with, much more difficult to control. Therefore he who has conquered the internal
nature controls the whole universe; it becomes his servant. Raja-Yoga propounds the methods of gaining this control.
Forces higher than we know in physical nature will have to be subdued. This body is just the external crust of the
mind. They are not two different things; they are just as the oyster and its shell. They are but two aspects of one
thing; the internal substance of the oyster takes up matter from outside, and manufactures the shell. In the same way
the internal fine forces which are called mind take up gross matter from outside, and from that manufacture this
external shell, the body. If, then, we have control of the internal, it is very easy to have control of the external. Then
again, these forces are not different. It is not that some forces are physical, and some mental; the physical forces are
but the gross manifestations of the fine forces, just as the physical world is but the gross manifestation of the fine
world.
[RO] Odata cu indepartarea lui avidya, cauza contactului dintre purusha si prakriti este de asemenea
indepartata, iar prin indepartarea acestei cauze, efectul - si anume, contactul, inceteaza de asemenea sa existe.
Acest lucru este numit hana, si aici purusha este izolat de orice. Este eliberarea (kaivalya). Topica lui
kaivalya va fi discutata complet in alt capitol, asa ca nu este cazul sa dam detalii aici.
10. Supremul mijloc de indepartare a ignorantei si a identificarii este cunoasterea directa (prajna;
viveka) nemijlocita de vrittis( proiectiile de pe ecranul mental; umbrele de pe peretele pesterii)
YS 2.26. ev:v:ðkKy:aet:rev:pl:v:a han:aðp:ay:H

viveka-khyātir aviplavā hānopāyaḥ
vivekakhyàtiraviplavà hànopàyaþ
vivekakhyatiraviplava hanopayah

R: Practica neintrerupta a viveka (constientei discriminative;a separarii;a distinctiei dintre vazator si vazut)
este mijlocul de inlaturare [a avidya(orbirii;ignorantei)si a samyoga(identificarii dintre vazator si vazut)];
E: The uninterrupted practice of the discriminative awareness (viveka;discrimination between awareness and what it
regards) of the Real is the way to eradicate these [avidya(blindness; ignorance) and samyoga( the apparent
indivisibility of seeing and the seen)]; F: La pratique de façon ininterompue du discernement(viveka: conscience
discriminative,separation) est le moyen de mettre fin à cela [avidya(ignorance;la non-connaissance du réel) et de
l'association(samyoga) entre le voyant (Purusha) et ce qui est vu ( Prakriti)]. S: El firme conocimiento
discriminatorio (viveka; la conciencia de lo real, sin fluctuaciones;el firme discernimiento de la diferencia)
es el medio para obtener la eliminación (de la ignorancia esencial: avidya) ;
viveka: R: discriminare; discernamant;constiinta discriminativa; E:discrimination;khyateḥ (khyateh): R:
vedere;cunoastere nemijlocita; constiinta; E:seeing; recognition, perception;viveka-khyateh : R: prin cunoasterea sau
constiinta discriminativa;discernamant; E:discrimination leading to awareness of Reality;discriminative enlightenment;
discriminative knowledge;aviplavā (aviplava) = R: continuu, neintrerupt ; statornic; E: continuous, uninterrupted;
unwavering; absence of confusion, total clarity;hāna (hana) = R: incetare;indepartare;separare; evitare;scapare; E: ceasing,
removal; cessation ;ending, escape; upāyaḥ(upayah) = R: mijloace; E: means, method;upaya pratyayah= R:
caile;mijloacele; mijloace de inductie destinate celor ce doresc Eliberarea sunt:1.shradha(credinta); 2. virya(energie), 3.smriti
(atentie; reamintire),4.samadhi-prajna(inteligenta cognitiva care izvoraste din samadhi); [ vedeti YS 1.19-20]; E: the means,
method;hānopāyaḥ (hanopayah) = R: caile de indepartare, evitare (hana). E: the ways of removal;
[DM] Exista doua tipuri de cunoastere,una directa si o cunoastere de mana a doua,indirecta(mijlocita de vrittis),cum
ar fi cunoastere prin indriyas (organele de simt), prin intelect, prin ratiune, prin experienta personala, prin
intermediul auzului, imaginatiei si a memoriei. Daca vrem sa realizam natura reala a lui Purusha, nu ne putem baza
pe cunoasterea izvorata din aceste surse. Acest lucru necesita un cu totul alt tip de cunoastere. Aceasta cunoastere
este numita vivekakhyati. Acesta este un proces de cunoastere care nu se desfasoara nici prin intermediul simturilor,
nici prin intelect, nici prin perceptie superioara. Pentru a cantari Pamantul nu putem folosi un cantar deoarece este
imposibil; acest lucru se poate face prin calcule matematice. Daca vreti sa masurati distanta dintre Luna si Soare, nu
o puteti face folosind un instrument de masura material(ruleta,sfoara), dar o puteti calcula folosind fasciculele de
unde electromagnetice(laser,radar) sau alte legi ale fizicii. In mod analog, daca vreti sa cunoasteti Sinele Suprem,
daca vreti sa inlaturati avidya (voalul iluziei, ignoranta), trebuie sa folositi procesul numit cunoastere prin viveka
(vivekakhyati).De obicei viveka inseamna discriminare, cunoastere a diferentelor. Viveka inseamna ca trebuie sa
separam vederea nemijlocita a realitatii(prajna), care apare pe baza practicii constante a stingerii vrittis
(impulsurilor mentale ), de cunoasterea comuna tuturor oamenilor, cunoasterea mijlocita de vrittis.
[VIV]This is the real goal of practice — discrimination between the real and the unreal, knowing that the Purusha is
not nature, that it is neither matter nor mind, and that because it is not nature, it cannot possibly change. It is only
nature which changes, combining and re-combining, dissolving continually. When through constant practice we
begin to discriminate, ignorance will vanish, and the Purusha will begin to shine in its real nature — omniscient,
omnipotent, omnipresent.
YS 2.27. 2.27. t:sy: s:pt:D:a )ant:B:Üem:H )}a.

tasya saptadhā prānta-bhūmiḥ prajñā

R: Prin aceasta[practica viveka (constientei discriminative;a separarii;a distinctiei dintre vazator si vazut) este atins
in finalul a sapte stadii ultimul nivel al prajna[Iluminarea,cunoasterea suprema fara limite si conditionari;
cunoasterea nemijlocita a realitatii]; E: From this(viveka;the practice of discernment) is reached at the end of
seven stages the ultimate level of prajna (Enlightenment;direct knowledge);F: Par ceci(viveka; la pratique de la
discrimination) est atteint dans le dernier stade des sept étapes (sept types de insight) prajna
(l'Illumination discriminative; la connaissance directe sans limites, connaissance intuitive non conditionée;
connaissance d'au-delà de la connaissance discursive). S: Para ese (viveka; la práctica del discernimiento) se
engendra al final de los siete pasos de conocimiento prajna(Iluminación, el conocimiento supremo);

tasya = R: prin aceasta;al acesteia (practica viveka);practica care elimina identificarea [samyoga; uniunea dintre subiect
(Purusha;vazator) si obiect(Prakriti;vazut)]; E:of this,from this; of that (viveka);
saptadhā (saptadha) = R: in sapte straturi(parti,modalitati);inseptit; sapte stadii; E: sevenfold seven stages,
prānta (pranta) = R: ultim,final,sfarsit;margine; hotar; E: last, ultimate, final;
bhūmiḥ(bhumih) = R: temelie,baza;pamant;sol; nivel;treapta; intemeiat;pamant;baza; temelie;fundatie, inradacinare;a prinde
radacini; radacina;implantare;a genera rezultate (creaza invulnerabilitate la perturbatii; produce
nirodah;confirmari);stari,stadii,faze,etape (de dezvoltare); E: ground;rooted, grounded;foundation;base; developmental stages,
stage, level;
prānta bhūmiḥ (pranta bhumih) = R: ultima faza; cea mai inalta treapta;zona de hotar; E: ultimate level, final; the
highest stage;
prajñā( prajna) = R: cunoasterea suprema fara limite si conditionari; cunoasterea nemijlocita a realitatii;cunoastre
directa;iluminare;intelegere intuitiva;discriminarea realului ;constientizarea vacuitatii;constiinta cognitiva;E:direct knowledge;
Enlightenment ;intellectual insight; discrimination ;discernment;discriminative knowledge;high intelligence;inner
knowledge;wisdom;
[S] One's wisdom (prajna) in the final stage is sevenfold. [One experiences the end of 1( desire to know
anything more; 2) desire to stay away from any thing; 3) desire to gain anything new; 4) desire to do
anything; 5) sorrow; 6) fear; 7) delusion.]
[T] In his case the highest stage of Enlightenment (prajna) is reached by seven stages.
[VIV]When this knowledge comes; it will come, as it were, in seven grades, one after the other; and when one of
these begins, we know that we are getting knowledge. The first to appear will be that we have known what is to be
known. The mind will cease to be dissatisfied. While we are aware of thirsting after knowledge, we begin to seek
here and there, wherever we think we can get some truth, and failing to find it we become dissatisfied and seek in a
fresh direction. All search is vain, until we begin to perceive that knowledge is within ourselves, that no one can help
us, that we must help ourselves. When we begin to practise the power of discrimination, the first sign that we are
getting near truth will be that that dissatisfied state will vanish. We shall feel quite sure that we have found the truth,
and that it cannot be anything else but the truth. Then we may know that the sun is rising, that the morning is
breaking for us, and taking courage, we must persevere until the goal is reached. The second grade will be the
absence of all pains. It will be impossible for anything in the universe, external or internal, to give us pain. The third
will be the attainment of full knowledge. Omniscience will be ours. The fourth will be the attainment of the end of all
duty through discrimination. Next will come what is called freedom of the Chitta. We shall realise that all difficulties
and struggles, all vacillations of the mind, have fallen down, just as a stone rolls from the mountain top into the
valley and never comes up again. The next will be that the Chitta itself will realise that it melts away into its causes
whenever we so desire. Lastly we shall find that we are established in our Self, that we have been alone throughout
the universe, neither body nor mind was ever related, much less joined, to us. They were working their own way, and
we, through ignorance, joined ourselves to them. But we have been alone, omnipotent, omnipresent, ever blessed; our
own Self was so pure and perfect that we required none else. We required none else to make us happy, for we are
happiness itself. We shall find that this knowledge does not depend on anything else; throughout the universe there
can be nothing that will not become effulgent before our knowledge. This will be the last state, and the Yogi will
become peaceful and calm, never to feel any more pain, never to be again deluded, never to be touched by misery. He
will know he is ever blessed, ever perfect, almighty.
[F]Comments: According to Vyasa’s Yoga-Bhashya, the seven aspects of this wisdom are the following insights: (1) That which
is to be prevented, namely future suffering, has been successfully identified; (2) the causes of suffering have been eliminated
once and for all; (3) through the “ecstasy of restriction” (nirodha-samadhi) complete cessation of all contents of consciousness
has been achieved; (4) the means of cessation, namely the vision of discernment (viveka-khyati), has been applied; (5)
sovereignty of the higher mind (called buddhi) has been achieved; (6) the constituents (guna) have lost their foothold and, “like
rocks fallen from the edge of a mountain,” incline toward dissolution (pralaya), that is, full resorption into the transcendental
ground of Nature; (7) the Self abides in its essential nature, undefiled and alone (kevalin).
[RO] Vivekakhyati confera constiinta celor sapte stadii, fiecare stadiu fiind superior celuilalt. Prantabhumi inseamna o
zona sau provincie particulara. Procesul vivekakhyati in cursul caruia purusha sau constiinta trece prin diferite stadii de
experienta contemplativa: 1. realizarea a ceea ce trebuie evitat; 2. constiinta cailor posibile pentru aceasta indepartare;3.
constiinta evolutiei spirituale; 4. constiinta desavarsirii si implinirii; 5.constiinta scopului experientei si eliberarii; 6.
constiinta indeplinirii misiunii gunas-urilor; 7. constiinta propriului sine. Prin intermediul acestor sapte stadii se dezvolta
un nou tip de constiinta, numita vivekakhyati.
YS 2.28. y:aðg:a¤an:ØÄan:adS:Øe¹x:y:ð }an:di¡pt:raev:v:ðkKy:at:ðH

yogāṅgānuṣṭhānād aṡuddhi-kṣaye jñāna-dīptir āviveka-khyāteḥ.
yogàïgànuùñhànàda÷uddhikùaye j¤ànadãptiràvivekakhyàteþ
yoga anga anushthanat ashuddhi kshaye jnanadiptira vivekakhyateh
R: Prin practicarea ramurilor componente (anga) ale yoga (stiintei si tehnologiei centrarii,alinierii,unificarii) se
elimina ashuddhi (impuritatile, obstacolele) ceea ce conduce la rasarirea luminii cunoasterii(jnanadiptih) pana
apare vivekakhyateh (iluminarea completa; vederea sau constiinta discriminativa;apar procese cognitive holografice
care conduc la cunoasterea directa a realitatii); E: The practice of the component branches (anga) of Yoga, destroys
the impurities (ashuddhi ), brings the light of understanding (jnanadiptih) illuminating the way to discriminative
awareness of Reality (vivekakhyateh). F: Par la pratique des membres (anga) du yoga sont detruites les
impuretés(ashuddhi ) permet l'émergence de la lumière de la connaissance (jnanadiptih), culminant dans
l'illumination discriminative(vivekakhyateh). S: A través de la práctica de las distintas partes(anga) del yoga,
produce la destrucción de las impurezas (ashuddhi ) surge una luz del conocimiento espiritual culmina en la
conciencia de la realidad. (vivekakhyateh).

yoga = R: procesul de centrare, de unificare, de aliniere sau de injugare al tuturor corpurilor sau
invelisurilor[materiale,energetice si informationale,care alcatuiesc atat fiinta umana,cat si universul];uniune;aliniere; conjunctie
[cosmica; planetara;al tuturor corpurilor sau invelisurilor fiintei umane]; orice centrare sau unire cu centrul presupune realizarea
simultana a unui proces de separare,de rupere sau de izolare(viyoga) de periferie;Yoga este calea care permite reintoarcerea la
adevarata noastra identitate [ne descoperim adevarata natura sau fata primordiala]si calea care ne conduce la eliminarea
orbirii[ignorantei; inconstientei]si a neputintei (alienarii;caderii in robie); Yoga - stiinta si tehnologia uniunii cu Dumnezeu;
E:process of yoking; union;conjunction; alignement;aṅgam(anga) = R: ramuri;membre;ramura;brat;parte(a aceluiasi corp:
svanga propriul corp);membru, madular; craca;componente; Yoga a lui Patanjali (Raja Yoga- Yoga Regala) este numita si
Ashtanga Yoga(calea de unificare cu opt ramuri) fiindca e alcatuita din opt(asht) parti, ramuri sau brate (anga), iar aceste ramuri
sunt interdependente si au valoare egala(fiecare poate conduce la Cer. Intregul sistem yoga este impartit in doua : bahiranga(extern)
si antaranga(intern). Yama, niyama, asana, pranayama si pratyahara formeaza aspectul extern,ramurile externe( bahiranga) sau
yoga exoterica,exterioara . Ultimile trei ramuri(dharana, dhyana si samadhi), formeaza aspectul intern,ramurile interne(antaranga)
sau Yoga esoterica ,interioara,in care se trece de la metoda de contemplare obiectiva la cea subiectiva ; E: limb,branch;part;
component; Astanga Yoga (i.e. Yoga with eight limbs);yoganga= R: ramurile yoga; parti ale sistemului yoga;
anuṣṭhānāt (anushthanat) = R: prin practica; E: by the execution, by practice; performance, practice;
aṡuddhi (ashuddhi) = impuritate,obstacolele; E: impurity; obstacle; kṣaye(kshaye) = R: distrugere; E: in destruction;
dwindling, decreasing;jñāna (jnana) = R: cunoastere; E: wisdom; knowledge;dīptiḥ (diptih) = R: radiatie; lumina; E:
light, radiance;ā(a) = R: pana la; E: up to; extending to;viveka: R: discriminare; discernamant;constiinta discriminativa;
E:discrimination;khyateḥ (khyateh): R: vedere;cunoastere nemijlocita; constiinta; recunoastere; E:seeing; recognition,
perception;viveka-khyateh : R: prin cunoasterea sau constiinta discriminativa;discernamant; E:discrimination leading to
awareness of Reality;discriminative enlightenment;discriminative knowledge;
aviveka-khyateh : R: pana la constiinta realitatii.
[DM] Acum incepe cunoasterea practica. Pana acum s-au abordat notiuni fundamentale mult mai importante fara se
care practica propusa nu poate fi inteleasa. Dar pt. a ajunge acolo trebuie sa pacificam mintea si corpul..Pentru a
cunoaste adevarata realitate, trebuie sa indepartam obtacolele,impuritatile care invaluie lumina divina .Aceasta cunoastere
a realitatii nu este nici mentala si nici intelectuala, ci ea se manifesta numai prin iluminare spirituala, la care se ajunge
odata cu distrugerea gradata a impuritatilor. Patanjali spune ca practica yoga nu e cu nimic deosebita de modul in care
procedeaza un agricultor, care pt a-si uda campul cultivat indeparteaza barajele(obstacolele) din calea apei ,pt. ca aceasta
sa ajunga in canalele de irigatie [YS 4.3]. Impuritatile mintii sunt distruse prin practica ramurilor (anga) ale yoga[vedeti:
YS 1.29- YS 3.4]. Diferitele ramuri (anga) ale sistemului yoga trebuie practicate in asa fel incat impuritatile sa fie
distruse, ceea ce elibereaza lumina din spatele obstacolelor si da nastere la iluminare spirituala, care la randul ei duce
la adevarata cunoastere a realitatii. Indata ce apare aceasta cunoastere nemijlocita de lumina exterioara (pe care o
folosesc simturile grosiere) parasim "pestera intunecoasa" (in care pt. a vedea avem nevoie de o sursa de lumina
fenomenala: lampa, lanterna) .Aparitia vederii nemijlocite este insotita de disparitia dualitatii subiect-obiect,de
incetarea orbirii (avidya: iluziei, ignorantei) si conduce la disparitia tesaturii Maya(Iluziei): Prakriti (natura). Prin
urmare, din acest punct de vedere, yoga nu inseamna unire, ci separare(viyoga),eliminarea falsei uniuni ( care a
declansat prizonieratl, inlantuirea in camera inferioara a constiintei).In mod obisnuit se sustine ca yoga este uniune,
dar trebuie reamintit ca ea este mai intai separare. Este un proces de evitare a identificarii dintre Purusha si Prakriti.
Patanjali subliniaza faptul ca yoga este separare, disjunctie, viyoga, deci el a explicat sistemul yoga din punct de
vedere al lui viyoga. Nu ne putem unii cu cerul atat timp cat suntem legati de pamant.Nu putem sa iesim in larg atat
timp cat suntem ancorati la mal. Nu putem sa ne acordam rezonant cu postul central de emisie(realitatea eterna
prezenta "acum si aici") daca ramanem ocupati (cuplati) de/la emisia posturilor locale(din lumea fenomenala,
tranzitorie, efemera)[ne referim la impulsurile mentale ori senzoriale; vedeti:YS 1.5-11]
[VIV]Now comes the practical knowledge. What we have just been speaking about is much higher. It is away above
our heads, but it is the ideal. It is first necessary to obtain physical and mental control. Then the realization will
become steady in that ideal. The ideal being known, what remains is to practice the method of reaching it.
Cele opt ramuri ale practicii Yoga/The eight branches of the process of union/ Les huit
branches(anga) du processus de l'Union
YS 2.29. y:m:en:y:m:as:n:)aN:ay:am:)ty:aharD:arN:aDy:an:s:m:aD:y:að|Äav:¤aen:
yama-niyamāsana-prāṇāyāma-pratyāhāra-dhāraṇā-dhyāna-samādhayo ‘ṣṭāv aṅgāni
yamaniyamàsanapràõàyàmapratyàhàradhàraõàdhyànasamàdhayo 'ùñàvaïgàni
yama niyama asana pranayama pratyahara dharana dhyana samadhayah ashta angani

R: Cele opt(ashta) ramuri (anga) [ale practicii yoga(centrarii;alinierii)] sunt yama(cele cinci porunci
pt.pacificarea cu semenii),niyama(cele cinci porunci pt.pacificarea cu sine insusi),asana(asezarea corpului
fizic in pozitii cheie pt.pacificarea corpului grosier sau material-anamayakosha),pranayama (controlul
suflului si al prana aduce pacificarea respiratiei si a corpului energetic-pranamaya kosha),pratyahara
(detasarea senzoriala de exterior;retragerea simturilor aduce pacificarea si intoarcerea simturilor catre
interior si actioneaza asupra manomayakosha),dharana (concentrarea atentiei pacifica vijnanamaya
kosha),dhyana(meditatia;concentrarea delocalizata;pacifica anandamaya kosha) si samadhi[transa
mistica;enstaza;identificarea subiect-obiect;starea in care se instaleaza functionarea holografica
(supraconstienta);starea in care se restabileste conexiunea sau alinierea cu atman-sinele veritabil al omului];
E: The eight (ashta) limbs or branches (anga) [of yoga] are: yama( external discipline; ethical restraints;),
niyama(internal discipline; ethical observances), asana (posture), pranayama (breath and prana control),
pratyahara (withdrawal of the senses) dharana (concentration), dhyana(meditative absorption), and
samadhi(mystic trance; enstasis; ecstasy; integration). F: Les huit (ashta) branches ou membres(anga) [du Yoga ou
pour atteindre le yoga (l'état d’union)] sont: Yama (les restrictions,limitations; les règles de la vie dans la relation
aux autres), Niyama (observances, les règles de la vie dans la relation à soi-même), Asana (la pratique de la posture),
Pranayama (maitrise de la respiration;allongement du souffle), Pratyahara (retrait des sens; rétraction sensorielle;
l’écoute intérieure), Dharana (la concentration ou la fixité de l’esprit), Dhyana (la méditation, la parfaite absorption
concentrative contemplation ) et Samadhi (la transe mystique, l'extase mystique;la parfaite absorption meditative;
état d’union avec le Dieu personnel ou d'absorption dans l'Absolu;État de supraconscience); S: Los ocho(ashta)
miembros (anga) [del Yoga] son: yama ( prohibiciones; actitudes sociales; las auto-limitaciones),
niyama(obligaciones; preceptos; actitudes personales; reglas fijadas), asana ( posturas; posiciones),
pranayama (control de la respiración, control de la energía fundamental), pratyahara (retracción de los
sentidos, abstracción;), dharana (concentración), dhyana( meditación) y samadhi(completa
absorción;interiorización completa ;énstasis).

yamāḥ(yama) = R: cele cinci porunci pt.pacificarea cu semenii; poruncile negative;interdictii;”ce sa nu faci”
practicile,atitudinile pt. pacificarea cu lumea;cod social si moral; auto-stapanire; atitudini,practici spirituale pt.pacificarea cu
semenii;regulile de impacare,de iertare si de dezlegare a individului de organismul social; E: Vows of self-restraint; the
Commandments ; the interdictions ; abstinence; restraint; Self-restraints; “the do not's”; attitudes towards others or towards our
environment; external discipline; rules; respect towards others to realize the peace with the world; niyamāḥ(niyama) = R:
cultivarea celor cinci atitudini fata de sine insusi;cele cinci porunci pozitive, cod personal; reguli fixe;permisiuni; ce sa
facem;atitudini,practici spirituale pt.pacificarea cu noi insine; E: our attitudes towards ourselves; internal discipline ; self-
restraint, the five personal principles of positive action; the five rules; the Rules; the disciplines; the five observances; the
observances; the fixed observances; Niyama is a set of behaviors codified as "the observances" in numerous scriptures including
the Shandilya and Varuha Upanishads, Hatha Yoga Pradipika by Gorakshanatha, the Tirumantiram of Tirumular and the Yoga
Sutras of Patanjali. All the above texts list ten Niyamas, with the exception of Patanjali's work, which lists only five. They
comprise the "shall-do" in our dealings with the inner world, and Swami Vivekananda describes them as the second
anga(limb,branch) of Raja yoga;Niyama is a Sanskrit word meaning rules or laws. These are the rules prescribed for personal
observance. Like the five yamas, the Niyamas are not exercises or actions to be simply studied. They represent far more than an
attitude. Compared with the yamas, the Niyamas are more intimate and personal. They refer to the attitude we adopt toward
ourselves;āsana (asana) = R: asezarea corpului fizic in pozitii cheie pt.pacificarea corpului grosier sau material-
anamayakosha; E: posture ; practice of postures; right Poise;prāṇāyāma(pranayama) = R: control al respiratiei; controlul
suflului si al prana aduce pacificarea respiratiei si a corpului energetic-pranamaya kosha);[vedeti clasificarea curentilor vitali-
plansa Samkhya ]; E: breath regulation; regulation of energy; practice of breathing exercises; right Control of the life-force,
[See vital currents ];pratyāhāra(pratyahara) = R: retragerea simturilor; controlul simturilor prin retragerea prana din ele;
detasarea senzoriala de exterior; retragerea simturilor aduce pacificarea si intoarcerea simturilor catre interior si actioneaza asupra
manomayakosha; E: withdrawal of the senses; the restraint of our senses; abstraction [of the senses]; control of the senses by
the withdrawal of prana from them; restraint of vital currents, dissociation , mind-control in sense engagements;dhāraṇā
(dharana) = R: concentrare; focalizarea atentiei intr-un singur punct ; concentrarea atentiei pacifica vijnanamaya kosha; E:
concentration; the ability to direct our minds; single-point concentration ;
dhyāna (dhyana)= R: meditatie; meditatia pacifica anandamaya kosha; E: meditative absorption; unbroken
concentration; meditation; the ability to develop interactions with what we seek to understand;
samādhi (samadhi) = R: transa mistica;enstaza; contemplatie, absorbtie concentrativa; unicitate, identitate, neschimbare;
concordanta, comunitate, uniune; integrare, starea de transa mistica(samadhi) in care martorul intra in starea de "veghe
paradoxala"sau de absoluta constienta; transa mistica(samadhi) sau starea de enstaza(opusa starii de"extaz"-transa centrifuga)
este «a patra»(turīya) stare de constiinta (avasthā) in care se maifesta identificarea subiect-obiect (este initiat procesul de
functionare holografica) iar omul devine casa "templul in care locuieste Absolutul"; starea in care Constiinta Cosmica se trezeste
devinind constienta de ea insasi; starea de "trezire"(boddhi)este aceea in care omul nu mai ramane doar un terminal
centripet(orice om reprezinta fara sa stie:"ochi si urechi ale Constiintei Cosmice "),ci si un terminal centrifug (efector;"gura prin
care vorbeste Dumnezeu");trezirea Constiintei Cosmice in om duce la starea de "sfintenie" -atunci omul este puntea dintre
Pamant si Cer fiind locuit si folosit de Absolut ca un flaut pentru a exprima "cantecul divin"; starea in care omul devine
«flautul in care canta Divinitatea» sau cand omul poate afirma identitatea Sinelui cu Brahman(Absolutul imuabil si
etern,Realitatea suprema nondualista din Vedanta);Iisus spunea:"Eu si Tatal meu una suntem";in lb.sanskrita:"Aham Brahman
Asmi"(lit.:"Eu sunt Brahman");starea in care observam realitatea din veritabilul centru("punct de asamblare"); odata cu stingerea
fluctuatiilor care proiecteaza imaginile pe ecranul mental inceteaza orice posibilitate de identificare cu un invelis periferic iar
punctul de observare [de asamblare]se deplaseaza sau revine in Centru; in timpul starii de somn profund deplasarea sau
revenirea in Centru a punctului de asamblare se petrece automat(dar nu suntem constienti de translatie);doar in starea «a
patra»(turiya)de constiinta sau de"veghe paradoxala" este prezenta vegherea,trezirea (doar atunci cand suntem constienti de
translatie,de deplasare sau de revenirea in Centru a punctului de asamblare are loc "reamintirea"adevaratei noastre identitati);
vedeti mai jos: «Simbolul OM si starile de constiinta»]; transa mistica-starea in care se restabileste conexiunea sau alinierea cu
atman-sinele veritabil al omului;starea de functionare holografica(supraconstienta)]; E: mystic trance; trance; ecstasy;
superconsciousness; contemplation/absorption or superconscious state; perfect meditative absorption; meditative absorption or
union;the state of holographic functioning; enstasis; samadhi; contemplation, absorption; complete integration with the object to
be understood; oneness, integration ,«the forth»(turīya) state of counsciousness (avasthā) or the mystic trance state in which the
witness enters into absolute counsciousness ;the state in which the Absolute dwells and uses the man as a flute to sing the divine
songs;see also : svarupa avasthanam; F: Le huitième et dernier membre(anga) du Rāja-Yoga et du Hatha-Yoga;État d'union
avec le Dieu personnel ou d'absorption dans l'Absolu;État de supraconscience, passage sur l'un des plans de conscience; la transe
mystique, l'extase mystique;supérieurs à l'état de veille (YS 1.20,46,51; YS 2.2,29,45; YS 3.3,11,38; YS 4.1,29);
aṣṭāu (ashta) = R: opt; E: eight;
aṅgani(anga) = R: ramuri;membre;ramura;brat;parte(a aceluiasi corp: svanga propriul corp);membru, madular;
craca;componente; Yoga a lui Patanjali (Raja Yoga- Yoga Regala) este numita si Ashtanga Yoga(calea de unificare cu opt ramuri)
fiindca e alcatuita din opt(asht) parti, ramuri sau brate (anga), iar aceste ramuri sunt interdependente si au valoare egala(fiecare poate
conduce la Cer. Intregul sistem yoga este impartit in doua : bahiranga(extern) si antaranga(intern). Yama, niyama, asana,
pranayama si pratyahara formeaza aspectul extern,ramurile externe( bahiranga) sau yoga exoterica,exterioara . Ultimile trei
ramuri(dharana, dhyana si samadhi), formeaza aspectul intern,ramurile interne(antaranga) sau Yoga esoterica ,interioara,in care se
trece de la metoda de contemplare obiectiva la cea subiectiva; [vedeti:Nota 1]; E: limb,branch;part; component; Astanga Yoga
(i.e. Yoga with eight limbs);
[Nota 1] Analiza termenului din lb. sanskrita: "anga"
Fiecare ramura(anga) din "Calea octupla de centrare" (ashtanga yoga), prezentata de Patanjali in Yoga Sutra, poate
conduce singura la intrarea in transa mistica (samadhi), la realizarea starii de functionare holografica, in care se
suspenda dualitatea sau diferenta subiect -obiect. In realitate termenul anga ( in lb.skrt.lit.:"brat; ramura ; membru,
craca; parte componenta") indica componente situate in paralel, iar nu in serie ; daca termenul anga nu este inteles
inseamna ca nu a fost inteleasa o categorie fundamentala a caii transei(yoga). Fiecare dintre cele opt ramuri [
1.yama(instructiuni pt. pacificarea cu semenii); 2. niyama(instructiuni pt. pacificarea cu sine); 3.asana (instructiuni
pt.asezarea corpului fizic pt. intrarea in transa de pozitie); 4.pranayama(instructiuni pt.asezarea corpului energetic
pt. intrarea in transa); 5.pratyahara(instructiuni pt.detasarea senzoriala a manomaya kosha pt. intrarea in transa);
6.dharana(instructiuni pt.fixarea atentiei si stabilizarea asezarii in vijnanamaya kosha pt. intrarea in transa);
7.dhyana(instructiuni pt.fixarea coerentei curgerii atentiei si stabilizarea asezarii in corpul cauzal: karana sharira
ori anandamaya kosha pt. intrarea in transa); si 8. samadhi( transa mistica)] este o cale care conduce la aceeasi
destinatie(transa mistica), iar acest lucru este evidentiat de experienta concreta a misticilor, sfintilor, shamanilor si
psihoterapeutilor. Suntem obligati sa pastram unitatea informationala a mesajului lui Patanjali, iar acest lucru
impune renuntarea la interpretarea secventiala a practicii centrarii.
Centrarea se poate obtine imediat, "acum si aici" de catre cei ce practica devotiunea(predarea catre
divinitate-vedeti Ishvara Pranidhana), rugaciunea, metoda de relaxare prin pilotare auditiva (creata de
Dan Mirahorian), daca sunt absorbiti total in ceea ce fac. Daca nu ar fi fost posibila centrarea si intrarea in
transa mistica prin asceza(tapas), o componenta a Niyama (care se refera la practici pt. impacarea cu noi
insine), atunci Patanjali nu ar fi facut afirmatiile din YS 4.1.: Siddhis( puterile divine, capacitatile
supranaturale sau directe de cunoastere si de actiune, harurile, darurile, si alte desavarsiri ori perfectiuni -
efecte ale centrarii sau ajungerii la "Altar") se pot realiza de asemenea prin nastere (referire la ingineria
genetica si la activitatea milenara desfasurata pe Terra de catre EBE, asuras, in comentariul: YS 4.1), prin
utilizarea ierburilor(aushadhi; drogurilor psihoactive), prin intonarea mantrelor [azi descoperim ca ADN-ul
este reparat si modificat de catre vibratii sonore: incantatii, de catre "rugaciunea permanenta", care au si
rolul de a sincroniza respiratia(pranayama) si de a fixa fluxul mental (dharana, dhyana) pana la intrarea
in starea de absorbtie concentrativa (transa)], prin tapas(asceza; austeritate) sau prin transa (samadhi)".
Asceza (tapas) este un ingredient al tuturor abordarilor concrete ale practicii Centrarii[Yoga], fiindca toate
necesita atingerea unui un prag critic al implicarii, al efortului neintrerupt, al inflacararii;
Imobilizarea corpului intr-o pozitie cheie (asana) poate induce de asemenea transa, cunoscuta si sub
numele de "transa de pozitie", iar acest lucru este utilizat azi in laboratoarele de fiziologie(permite
imobilizarea si anestezierea animalelor), asa cum a fost si este folosita de shamanii de pe toate meridianele.
Shamanismul a utilizat numeroase modalitati de imobilizare a corpului(asana) pt. a declansa intrarea in
transa ("legarea"; "ingroparea rituala"; "impachetarea"). Ocultismul si ulterior hetero si autohipnoza
apeleaza pt a provoca inductia transei si declansarea capacitatilor supranaturale fixarea atentiei(dharana)
asupra unui anumit obiect (flacara unei lumanari, simbol, imagine). Marchizul de Puységur a descoperit, ca
inductia transei, prin metoda invatata de la Mesmer, declanseaza intrarea in Banca de Date a universului si
clarvederea la un tanar cioban (care avea toate capacitatile celui mai mare medium al Americii: Edgar
Cayce). Milan Ryzl, Hellen Wambach au declansat in transa hipnotica regresia si progresia- cunoasterea
trecutului si a viitorului; alti cercetatori"(Ingo Swam) au elaborat tehnici de calatorie astrala si de vedere la
distanta(RV-Remote Viewing); Imobilizarea privirii e doar o modalitate de fixare a atentiei(dharana).
Vracii arabi (marabout) intra singuri in transa clarvazatoare (pt. a descoperi solutia terapeutica la o anumita
maladie) fixand cu privirea (in lb.skrt.:trataka) taisul unui cutit infipt intr-o masa, pe care o folosesc si pt. a
tine barbia imobila. Buddhismul zen isi incepe practica spirituala care conduce la "starea de trezire" cu
dhyana(absorbtia meditativa), care consta in asezarea (zazen) corpului si a mintii.
Transa indusa prin imobilizare intr-o pozitie cheie ( Hipnoza animalelor)
Trance induced by immobilization in a Key Position (Animal Hypnosis)
Numele "zen"(prescurtare a cuvantului "zenna" sau "zenno") este transcriptia japoneza a termenului chinezesc
ch'an-na(prescurtat: "ch'an"), el insusi derivat din sanskritul dhyana, care descrie o stare de concentrare a spiritului si
de reculegere, o stare in care sunt abolite toate distinctiile intre subiect si obiect, intre Eu si Tu, intre adevarat si fals;
pentru alte detalii vedeti si ierarhizarea corpurilor sau a invelisurilor materiale, energetice si informationale (kosha;
sharira; deha), care ne arata ca traim
intr-un univers manifestat care este o desfasurare a ceva deja intreg si complet , iar nu o evolutie; nu avem
nevoie sa construim ceva , ci sa deschidem fereastra spre ceea ce este, sa ne reamintim cine suntem.(vedeti
in carte comentariul la sutra YS 2.29)
[DM]Inteleptii (rishi) afirma ca starea de aliniere sau de coerenta, la care ajungem in cursul transei
mistice(samadhi), exista deja in noi in stare potentiala, insa in lipsa unei treziri spirituale(a unei alinieri) nu suntem
constienti de aceasta stare de unitate si de fuziune, care se manifesta in universul holografic; Analiza in detaliu a
fiecarei ramuri (anga) apare in cursul urmatoarelor sutra.
Les sages de l’Orient (rishis) nous apprennent que l’état d’Unité existe déjà à l'état potentiel en nous, mais, en
absence d’un éveil spirituel adéquat, nous ne sommes en général pas conscients de cet état d’union et de fusion qui
est manifestee dans l’universe holographique.
Detailed analysis and commentary on these "eight limbs" will appear in commentary on the relevant
sutras.Here, the main point to make is that these are given in a carefully structured sequence, beginning
with our relationship with the external world (yama) and ending with the subtler aspects of our own being
(samadhi). However, it is erroneous to think that we have to begin with yama, and only proceed to niyama
once mastery of yama is achieved and so on. There are no set rules, but B gives the most likely order that is
followed by yoga practitioners:
Posture, practice and breath control form the core of a beginner's practice, and lead to improved relations
with others and within oneself;
Proficiency in posture, practice and breath control lead to an ability to control sensory perceptions, actions
and thoughts;
Finally, the last two limbs become accessible.
Yama-Cele cinci porunci pt pacificarea cu lumea/ Restraints(Yama)/ les limitations
YS 2.30. 2.30. Aehøs:as:ty:ast:ðy:b:ÒÉc:y:aüp:erg:Òha y:m:aH .

ahimsā-satyāsteya-brahmacaryāparigrahā yamāḥ.
ahiüsàsatyàsteyabrahmacaryàparigrahàþ yamàþ
ahimsasatyasteyabrahmacharyaparigraha yamah

R: Yama(poruncile negative;interdictii;ce sa nu faci; atitudini,practici spirituale pt.pacificarea cu
semenii;regulile de impacare,de iertare si de dezlegare a individului de organismul social)sunt:
ahimsa[ "a nu ucide";a nu rani ori leza in vreun fel";non-violenta in gand,cuvant,gesturi si fapte;a nu rani;a
nu dauna vietii;a respecta viata tuturor fapturilor ("a-himsa" inseamna non- himsa;unde "himsa":"a rani"a
provoca leziuni,injurii;violenta)],
satya (adevarul;abtinerea de la minciuna; practicarea adevarului in gand,cuvant si fapte ),
asteya(a nu fura;a nu ravni la bunul altuia;abtinerea de la furt;respecta teritoriul propriu al celorlalti),
brahmacharya [castitatea;practica abtinerea de la risipirea energiei vietii;elimina
senzualitatea(pornografia;sexualitatea; vulgaritatea,obscenitatea,trivialitatea); practica abtinerea de la
sexualitate in ganduri , perceptii,limbaj si fapte;nu transforma alte fiinte in obiecte de satisfacerea a
placerilor;"ce tie nu-ti place altuia nu-i face";celibat;moderatie in dorinte,practica abtinerea de la risipirea
energiei vietii; controlul energiei sexuale;dedicarea vietii in realizarea menirii omului:realizarea adevaratei
sale identitati de manifestare a Constiintei universului-Brahman] si
aparigraha[abtinerea de la dorinta de a poseda, de a acumula; vizeaza detasarea de posesiuni a
atentiei;eliminarea lacomiei,avaritiei; suntem posedati de ceea ce posedam; "unde ti-e comoara acolo iti e si
inima"(atentia); nu transforma creatiile divine(plante,animale,oameni, pamanturi fiintele din univers) in
obiecte si marfuri care sa fie posedate;nu trai in iluzia ca "a avea" poate sa se substituie menirii omului care
este de "a fi"]
E: The five Yamas (the commandments; the restraints; the principles of respect for others ;external disciplines;) are:
ahimsa (nonviolence; not harming; non injury), satya (truthfulness), asteya(non-stealing; abstaining from stealing;
honesty), brahmacharya (chastity; celibacy, abstention from incontinence;abstention from sexual engagements;
moderation), and aparigraha (nonpossessiveness ;not being acquisitive;non covetousness; greedlessness abstaining
from covetousness).
F: Les cinq Yamas (restrictions;limitations) sont: Ahimsa (la non violence; Non-nuisance), Satya (la vérité;
véracité), Asteya (l'abstention de vol; ne pas voler), Brahmacharya (chasteté ;continence), et Aparigraha
(l'abstinence d'avarice; désintéressement)
S: Las cinco Yamas (abstenciones, refrenamientos ;prohibiciones;auto-limitaciones;actitud social) son: ahimsa (no
violencia, no causar daño) , satya (no mentir,abstención de falsedad;la veracidad (satya) consiste en hacer coincidir
la palabra y el pensamiento con los actos. La palabra y el pensamiento corresponden a lo que se ha visto, oído o
deducido)) asteya(la honestidad; no robar; Nota 1), brahmacharya (control de la energía sexual, abstinencia; la
abstinencia sexual; ser moderado en los placeres sensuales; conducta brahmánica’, aunque en la práctica significaba
celibato y estudio de los Vedas; Nota 2) y aparigraha (la no-posesividad; poseer lo justo y necesario; no ser
avaro;no apegarse’; Nota 3 )

ahimsā (ahimsa) = R: "a nu ucide";a nu rani ori leza in vreun fel";non-violenta in gand,cuvant,gesturi si fapte;a nu rani;a nu
dauna vietii;a respecta viata tuturor fapturilor ("a-himsa" inseamna non- himsa;unde "himsa":"a rani"a provoca
leziuni,injurii;violenta); E: not harming;non violence; non-violence; consideration towards all living things, especially those
who are innocent, in difficulty, or worse off than we are; abstinence from injury, abstention from violence;
satya = R: adevarul;abtinerea de la minciuna; practicarea adevarului in gand,cuvant si fapte;sinceritate; E: truthfulness, truth;
right communication through speech, writings, gesture and actions; veracity, abstention from falsehoods;
asteya= R: nu fura;respecta teritoriul propriu al celorlalti; onestitate; E: non-stealing;not stealing; the ability to resist a desire
for that which does not belong to us; abstinence from theft; abstention from stealing;
brahmacarya = R: castitatea;practica abtinerea de la risipirea energiei vietii;elimina senzualitatea(pornografia;sexualitatea;
vulgaritatea,obscenitatea,trivialitatea); practica abtinerea de la sexualitate in ganduri , perceptii,limbaj si fapte;nu transforma alte
fiinte in obiecte de satisfacerea a placerilor;"ce tie nu-ti place altuia nu-i face";celibat;moderatie in dorinte,practica abtinerea de
la risipirea energiei vietii; controlul energiei sexuale;dedicarea vietii in realizarea menirii omului:realizarea adevaratei sale identitati
de manifestare a Constiintei universului-Brahman;abstinenta sexuala si senzuala; E: chastity; celibacy, abstention from
incontinence; continence ; abstaining from impurity; moderation moderation in all our actions; abstention from sexual
engagements; impeccable conduct; not lusting ;
aparigrahā (aparigrahā) = R: abtinerea de la dorinta de a poseda, de a acumula ;aceasta atitudine vizeaza detasarea de
posesiuni a atentiei;eliminarea lacomiei,avaritiei;suntem posedati de ceea ce posedam; "unde ti-e comoara acolo iti e si
inima"(atentia); nu transforma creatiile divine(plante,animale,oameni, pamanturi fiintele din univers) in obiecte si marfuri care sa
fie posedate;nu trai in iluzia ca "a avea" poate sa se substituie menirii omului care este de "a fi"];a nu fi apucator;a nu fi lacom;
dorinta de a apuca (pastra;poseda,de a ne insusi;a avea); inlocuirea lui "a fi" cu "a avea"; In urma programarii si conditionarii
oamenii si-au uitat menirea si au inceput sa traiasca pt. "a avea"(a lua;a apuca;a acumula) in loc de "a fi" .Atunci cand ne trezim
descoperim ca traim intr-un univers holografic,in care totul este prezent acum si aici in fiecare parte a sa .Actiunea pt. a avea este
fara sens deja cand avem totul ;Problema este situata in domeniul controlului si al manipularii constiintelor de catre cei care se
cred in posesia semenilor, pe care-i transforma astfel in consumatori si in marfuri, care se vand pt. a avea si ei ceea ce au
profesorul Ethan Powell (alias:Anthony Hopkins), un cunoscut expert in studierea comportamentului gorilelor,foloseste termenul
"takers"("apucatori" pt. a numi oamenii care au uitat rostul vietii)[YS 1.12. YS 1.37 YS 2.2 YS 2.7].
E: not being acquisitive; lack of greed; abstinence from avariciousness; nonpossessiveness; nongreediness or the ability to
accept only what is appropriate; not holding possessions;abstention from acceptance of gifts; abstention from avarice, not
possessing;the desire to take;mankind is divided between "to have" ("takers") and "to be"("beings"); You can discover the
conditioning or the programming "to have" and "to take" instead of "to be" in the movie "Instinct ", in which Ethan Powell
yamāḥ(yama) = R: cele cinci porunci pt.pacificarea cu semenii; poruncile negative;interdictii;”ce sa nu faci”
practicile,atitudinile pt. pacificarea cu lumea;cod social si moral; auto-stapanire; atitudini,practici spirituale pt.pacificarea cu
semenii;regulile de impacare,de iertare si de dezlegare a individului de organismul social; E: Vows of self-restraint; the
Commandments ; the interdictions ; abstinence; restraint; Self-restraints; “the do not's”; attitudes towards others or towards our
environment; external discipline; rules; respect towards others to realize the peace with the world;[see in Commentary: Code of
conduct-yamas(restraints) and niyamas(observances) ]
[VIV]A man who wants to be a perfect Yogi must give up the sex idea. The soul has no sex; why should it degrade
itself with sex ideas? Later on we shall understand better why these ideas must be given up. The mind of the man
who receives gifts is acted on by the mind of the giver, so the receiver is likely to become degenerated. Receiving
gifts is prone to destroy the independence of the mind, and make us slavish. Therefore, receive no gifts.
B's analysis (p. 109) is very useful. As he points out, the five yamas concern relationships with others, but
also include relationship with the self. They are given in order of importance, the most important (ahiüsà)
coming first, and in a sense including all the others.
D as usual is very practical in his approach. He says, "How we exhibit these qualities and how we strive for
them depends inevitably on our social and cultural background, our religious beliefs and our individual
character and potential. But their representation in an individual is a reflection of the extent to which the
obstacles in the mind are at work."
There may be times when you have to sacrifice one of these principles in order to implement another. For
example, do you tell a person with terminal cancer the truth about his/her condition if that person lacks
mental and spiritual strength and you are concerned about the psychological pain the truth may cause?
The commentators generally discuss each yama in turn. Some salient points follow:
ahimsa - This covers a wide range. With reference to other beings it includes restraint from physical and
verbal violence, and from any deliberate intent to hurt and shock. With reference to oneself, it means
respect for one's own body. V defines ahimsa as "to abstain from injuring any being, at any time and in any
manner", and adds, "Truth and other forms of restraints and observances are based on the spirit of non-
injury." It's a kind of two-way process - ahimsa enhances and enables the other yamas, and they in their
turn enhance and enable ahimsa H develops this idea by examining the problem of the virtual impossibility
of living one's life without hurting other living beings in some way. he says, "The spirit of non-injury is
abandonment of the evil tendencies such as malice, hatred, etc. from which arises the propensity to inflict
injury on living beings…. There are grades of harmful acts. Injuring one's children or parents and killing an
assailant are not the same, because no-one can do the former unless there is intensely vile cruelty in him.
The vileness of one's injurious acts varies with the intensity of evil intention in one's heart. That is why
killing a man and cutting grass do not involve the same amount of cruelty. Again hurting a man with rude
words is not the same as killing him." This, says H, applies to ordinary men. The Yogin begins by
refraining from harm to humans, and doing as little harm as possible to animals; then he goes on to practise
harmlessness to plant life.
Of satya, V says, "Words uttered for the purpose of communicating one's thoughts to others are true
provided they do not appear deceitful, delusive and meaningless to the listeners. The words should,
however, be uttered not for inflicting harm on creatures but for their benefit." On this point, H comments,
"When speaking the truth is likely to harm another, silence is advisable. Untruth should not be spoken even
with the best of motives; half-truth is still worse, it is conveyed by erroneous expression or innuendo."
"Steya", says V, "means unlawfully taking things belonging to others. Asteya is abstention from such
tendencies even in one's mind." B amplifies the word "things" by saying that they can be "material,
intellectual or any other kind." So you don't adopt someone else's ideas without saying whose ideas they
are, any more than you help yourself to someone else's money. And, as H says, you should also try to give
up even the desire for such things.
Brahmacarya is a word which produces an interesting diversity of comment. V says simply that it means
"suppressing the urge of the sexual organ and of the activities of the organs leading to it." H also sticks to
defining continence as control of the sexual urge. However B widens the definition to "a respect for
moderation…on the profane and religious levels," adding that it's a matter of balancing "actions, desires,
thoughts and feelings" and channelling them towards the goal of yoga. It's probably more sensible,
especially for a westerner novice, to regard brahmacarya as not indulging in, or craving for, any forms of
sensual enjoyment, for the simple reason that such indulgence or craving naturally provoke samskàras and
the citta vritti that yoga is intended to reduce. T gives some practical advice. It's impossible to live in the
world without feeling some sensual pleasure; so what we should work towards is a reduction of "the
craving for the repetition of the experiences which involve pleasurable sensations."
V defines aparigraha as "to desist from taking or coveting things, seeing that getting and keeping them
involve trouble…." H adds, "Besides, possessing them leaves latent impressions of longing for them and
thus causes sorrow in future…. To preserve wealth without utilising it for the good of others is sheer
selfishness and lack of sympathy for others' need and distress." T says you spend time and energy in
accumulating things, looking after them, worrying about losing them and even leaving them behind when
you die. "No one who is at all serious about the solution of the deeper problems of life can afford to
squander his limited resources in this manner."
YS 2.31. .Ot:ð j:aet:dðS:kal:s:m:y:an:v:¡cc:ÀaH s:av:üB:aòm:a m:hav:Òt:m:Î

ete jāti-deṡa-kāla-samayānavacchinnāḥ sārva-bhaumā mahāvratam.
jàtide÷akàlasamayànavacchinàþ sàrvabhaumà mahàvratam
jatideshakalasamayanavachchhinnah sarvabhauma mahavratam

R: Acestea [yama (poruncile,practicile,atitudinile pt. pacificarea cu semenii)] reprezinta Mahavrata
(Marele Legamant) reguli universale [sarva bhauma(reguli respectate in fiecare taram si in fiecare stadiu
de existenta)]fiindca nu depind de:jati(felul nasterii;forma de existenta,casta,familie), desha(loc, regiune,
localitate,tara),kala(timp,epoca) si de samaya(conditii de moment;imprejurari;circumstante);
E: These [yama (the five vows ;the commandments)] constitute the Great Vow (Mahavratam) and are universals
rules extending to all spheres and stages (sarva bhauma) because are not conditioned by jati(birth; race;class; rank;
social), desha(place; geographic considerations), kala(time, era) or samaya (circumstance; occasion).
F: Elles [yama(les restrictions) constituent le Grand Voeu (Mahavratam) et sont valables partout, car elles ne
dependent de jati(de la naissance; race;classe;forme d’existence ), desha(lieu,endroit,pays), kala(temps,epoque) et
samaya (des circonstances;conditions). S: Éstos (los yamas;prohibiciones;la actitud social constituye) el deber
fundamental, representan el Gran Voto (Mahavratam) (el cual) debe extenderse con respecto a todos los posibles
casos, independientemente de jati(especie,situación social), desha( lugar) , kala (tiempo,momento) y samaya
(circunstancias).

ete = ele;acestea [yama;niyama(poruncile pt.pacificarea cu semenii si cu sine insusi]; these
jāti (jati) = R: felul nasterii;forma de existenta, familie;casta, categorie,clasa sociala; E: kind of birth, family,caste, rank, level;
deṡa (desha)(दे श ) = R: MW496.2 (masculin) loc; localizare spatiala;spatiu;teritoriu;sector determinat continut
mental;obiect;idee; pozitie, regiune, localitate,tara;spatiu, punct; deriva de la radacina √dish (a indica, a arata,a semnala); YS
2.31;YS 2.50;YS 3.1;YS 4.9; deshaih (deshair) (masculin, instrumental, plural) YS 3.53; E: place;localization in space;place;
situation; object, point, spot ;space,object or idea; F: lieu;espace, territoire; position; lieu ;endroit, un objet determine; S:
MW496.2 (masculino) lugar, posición, región, espacio, punto; deriva de √dish (indicar, mostrar, señalar); II.31 - II.50 - III.1 -
IV.9; deshaih (masculino, instrumental, plural) YS 3.53;
kāla(kala) : R: timp,epoca; moment; E: localization in time;era;
samaya = R: circumstante; conditii de moment;imprejurari; E: circumstance
anavacchinnāḥ (anavacchinnah) = R: neconditionat, nelimitat; E: not limited by; unlimited, irrespective of
sārva(sarva) = R: fiecare(tot-distributiv); orice; tot; E: each;all;
bhaumā (bhauma) = R: E: at a level
sārva bhaumā (sarva bhauma) = R: universal; E: everywhere, universal;
mahā(maha) = R: mare; E: great
vratam = R: legamant; jurãmant; a jura; fãgãduialã (solemnã; a fãgãdui (solemn); a jura; reguli fixe;respectare (a unei reguli,
legi, indatoriri);regulã (a religiei); E: to take a vow ;rule, observance, vow, commitment
mahāvratam (mahavratam) = R: Marele Legamant) reguli universale [sarva bhauma(reguli respectate in fiecare taram si
in fiecare stadiu de existenta marea disciplina; E: great vow;
Codul de conduita-Yama(interdictii,infranari,constrangeri) si Niyamas(reguli,porunci,indatoriri)
Code of conduct-Yamas(restraints) and Niyamas(observances)
Douazeci de chei pt. o viata spirituala in epoca actuala
Twenty keys for spiritual living in contempory times
from: http://www.hinduismtoday.com/archives/2007/1-3/24-27_conduct.shtml
Cat de des vedeti o echipa de profesionisti comportandu-se gresit la locul de munca ?

How often do you see a professional team of people misbehave on the job?
Sunteti in zborul care va duce de la San Francisco la Singapore.Se cearta oare stewardesele in culoarul dintre
scaunele pasagerilor? In nici un caz.
You're on a flight from San Francisco to Singapore. Do the stewardesses bicker in the aisle? No way.
In Singapore vizitati o editura de prestigiu. Cel ce va primeste se adreseaza oare in acest timp reprezentantului de
vanzari ? Nu. Apar conflicte sau dezechilibre emotionale intre cei care alcatuiesc grupul cu care va intalniti?
In nici un caz. Si nici nu va asteptati la asa ceva. Stiti ca oamenii aflati la un anumit nivel al afacerilor au realizat
controlul mintii si emotiilor lor. Daca nu au reusesc ei vor fi inlocuiti curand.
In Singapore you visit a classy publishing firm. Does the receptionist talk back to the sale representative? No. Are
there emotional undertones among the group you meet with? None. And you don't expect any. You know that people
at this level of business have control of their minds and emotions. If they didn't, they would soon be replaced.
Atunci cand va aflati la serviciu oamenii respecta un cod de conduita prezentat in detaliu in contract de catre
coorporatie.Acest cod nu e foarte deosebit de codul moral al oricarei religii care subliniaza regulile sanatoase de etica
pt. a restabili repectul si armonia dintre oameni
When they are on the job, at least, they follow a code of conduct spelled out in detail by the corporation. It's not
unlike the moral code of any religion, outlining sound ethics for respect and harmony among humans.
Cei ce cauta succesul sau reusita in toate demersurile vietii cauta sa respecte un cod moral, fie ca se afla la serviciu
sau in afara. Exista un asfel de cod in Hinduism? Da: sunt douazeci de reguli etice numite yamas (infranari) si
niyamas(indatoriri). Aceste reguli se gasesc textele Vedas vechi de 6,000 pana la 8,000 de ani, care reprezinta
textele cele mai veci ale omenirii
Those seeking to be successful in all avenues of life strive to fulfill a moral code whether "on the job" or off. Does
Hinduism have such a code? Yes: twenty ethical guidelines called yamas and niyamas, "restraints and observances."
They are found in the 6,000 to 8,000-year-old Vedas, mankind's oldest body of scripture.
Cele douazeci de permisiuni si de interdictii reprezinta un cod de bun simt inregistrat in partea finala a Vedas,
numita Upanishade, adica in Shandilya si Varuha. Aceste reguli se mai gasesc in Hatha Yoga Pradipika a lui
Gorakshanatha, in Tirumantiram a lui Tirumular si in Yoga Sutras a lui Patanjali intr-o forma condensata(5 yamas si
5 niyamas).
The twenty "do's" and "don'ts" are a common-sense code recorded in the final section of the Vedas, called
Upanishads, namely the Shandilya and the Varuha. They are also found in the Hatha Yoga Pradipika by
Gorakshanatha, the Tirumantiram of Tirumular and in the Yoga Sutras of Patanjali in an abreviated form(5 yamas
and 5 niyamas)..
Yamas si Niyamas au fost pastrate de-a lungul mileniilor (in forma restransa la 10 reguli sau porunci), ca temelie, a
primelor doua ramuri(anga) ,din cele opt ramuri(ashtanga yoga) ale caii catre Iluminare expusa de Patanjali in
Yoga Sutra.Insa, aceste reguli sunt fundamentale pt. toate fiintele, si sunt teluri si atitudini asteptate din partea
oricarui membru al societatii, si trebuie respectate in totalitate de catre cei ce cauta sa-si realizeze cel mai inalt scop
al vietii (eliberarea, trezirea) pe calea numita yoga.
The Yamas and Niyamas have been preserved through the centuries as the foundation, the first and second limb or
branch (anga), of the eight branches (ashtanga yoga) of Patanjali's yogic path to enlightenment. Yet, they are
fundamental to all beings, expected aims of everyone in society, and assumed to be fully intact for anyone seeking
life's highest aim in the pursuit called yoga.
Inteleptul Patanjali (200 i.e.n), cel ce a expus calea de prim rang “Raja Yoga”, ne spune,
"Aceste yamas nu sunt limitate de clasa sociala, de tara, de timp (trecut,prezent viitor) ori de situatie.
De aceea ele sunt numite marele juramant universal."
YS 2.31 Acestea [yama (poruncile,practicile,atitudinile pt. pacificarea cu semenii)] reprezinta Maha vratta
(Marele Legamant) reguli universale [sarva bhauma(reguli respectate in fiecare taram si in fiecare stadiu
de existenta)]fiindca nu depind de:jati(felul nasterii;forma de existenta,casta,familie), desha(loc, regiune,
localitate,tara), kala(timp, epoca) si de samaya(conditii de moment;imprejurari; circumstante);
Sage Patanjali (ca 200 bce), raja yoga's foremost propounder, told us, "These yamas are not limited by class, country,
time (past, present or future) or situation. Hence they are called the universal great vows."
YS 2.31 These [yama (the five vows ;the commandments)] constitute the Great Vow (Mahavrattam) and are
universals rules extending to all spheres and stages (sarva bhauma) because are not conditioned by jati(birth;
race;class; rank; social), desha(place; geographic considerations), kala(time, era) or samaya (circumstance;
occasion).
Cele 10 interdictii vedice-Yama /The 10 Vedic restraints- Yama
YAMA 1 Ahimsa –Nonviolenta/Nonviolence
Practicati nonviolenta, nu raniti pe ceilalti prin gand,vorba, atitudine, gest sau prin fapta,nici macar in visele dvs..
Traiti o viata blanda si venerati toate fapturile ca manifestari ale unei Unice Energii Divine
Eliberati-va de frica ,de insecuritate si de sursele care va agreseaza. Constientizati ca raul facut celorlalti se intoarce
intotdeauna la dvs.,traiti in pace(impacat) cu toate creatiile lui Dumnezeu.Iertati pe cei care au gresit fata de
dvs.folosindu-va de iubire sau de mila(“Iarta-i Doamne ca nu stiu ce fac”). Nu deveniti niciodata un izvor violenta,
de spaima(frica) ,de insecuritate, de durere, suferinta, ranire ori pt. ceilalti. Urmati o dieta vegetariana
Practice noninjury, not harming others by thought, word or deed, even in your dreams. Live a kindly life, revering all
beings as expressions of the One Divine energy. Let go of fear and insecurity, the sources of abuse. Knowing that
harm caused to others unfailingly returns to oneself, live peacefully with God's creation. Never be a source of dread,
pain or injury. Follow a vegetarian diet.
YAMA 2 /Satya-Abtinerea de la minciuna/ Abstention from falsehoods

Aderati la adevar si sinceritate ,infranandu-va de la minciuna si de la nerespectarea promisiunilor. Exprimati doar
ceea ce este adevarat,de ajutor si necesar. Constientizati ca inselaciunea elimina increderea si va distanteaza de cei
dragi.Nu tineti secrete fata de familie ori fata de cei pe care-i iubiti. Fii impartial,corect, sincer si direct in
discutii,strain de inselaciune. Accepta-ti esecurile. Nu intra in discutii inutile,in defaimari,calomni, barfe ori in
razbunari .Nu aduce marturii mincinoase impotriva altora.
Adhere to truthfulness, refraining from lying and betraying promises. Speak only that which is true, kind, helpful and
necessary. Knowing that deception creates distance, don't keep secrets from family or loved ones. Be fair, accurate
and frank in discussions, a stranger to deceit. Admit your failings. Do not engage in slander, gossip or backbiting. Do
not bear false witness against another.
YAMA 3 /Asteya –Abtinerea de la furt/Nonstealing,

Hotarati-va sa respectati virtutea cinstei,de a nu fura,de a nu fii hot,de a nu invidia,de a nu dorii lucrul altuia si de a
nu esua in platirea datoriilor. Controleaza-ti dorintele si cauta sa traiesti in conformitate cu propriile mijloace. Nu
folosi resurse imprumutate pt.scopuri nedorite ori tine-le ca inoportune. Nu juca la noroc si nu ii frauda pe ceilalti.
Nu-ti renega promisiunile.Nu folosi numele,cuvintele,drepturile sau resursele altora fara permisiunea acestora si fara
recunoasterea si afirmarea recunostiintei pt acest lucru.
Uphold the virtue of nonstealing, neither thieving, coveting nor failing to repay debt. Control your desires and live
within your means. Do not use borrowed resources for unintended purposes or keep them past due. Do not gamble or
defraud others. Do not renege on promises. Do not use others' name, words, resources or rights without permission
and acknowledgement.
YAMA 4 /Brahmacharya –Castitatea ori conduita divina/ Chastity or the Divine Conduct
Practica conduita divina, controlandu-ti poftele carnale pastrand celibatul cand esti singur si fidel in cursul
casatoriei. Inainte de casatorie utilizeaza-ti energiile vitale in studiu iar dupa and casatorie in crearea unei familii
reusite.Nu-ti risipi fortae sacra prin promiscuitate in ganduri,vorbe sau fapte. Infraneaza-te cu sexul opus. Cauta
compania unor oameni sfint. Imbraca-te si vorbeste modest. Evita pornografia,umorul sexual si violenta.
Practice divine conduct, controlling lust by remaining celibate when single and faithful in marriage. Before marriage,
use vital energies in study, and after marriage in creating family success. Don't waste the sacred force by promiscuity
in thought, word or deed. Be restrained with the opposite sex. Seek holy company. Dress and speak modestly. Shun
pornography, sexual humor and violence.
YAMA 5 /Kshama-Rabdarea/Patience,
Exercise patience, restraining intolerance with people and impatience with circumstances. Be agreeable. Let others
behave according to their nature, without adjusting to you. Don't argue, dominate conversations or interrupt others.
Don't be in a hurry. Be patient with children and the elderly. Minimize stress by keeping worries at bay. Remain
poised in good times and bad.
YAMA 6 / Dhriti-Perseverenta,staruinta/Steadfastness,
Foster steadfastness, overcoming nonperseverance, fear, indecision and changeableness. Achieve your goals with a
prayer, purpose, plan, persistence and push. Be firm in your decisions. Avoid sloth and procrastination. Develop
willpower, courage and industriousness. Overcome obstacles. Never carp or complain. Do not let opposition or fear
of failure result in changing strategies.
YAMA 7 / Daya – Compasiunea/Compassion

Practice compassion, conquering callous, cruel and insensitive feelings toward all beings. See God everywhere. Be
kind to people, animals, plants and the Earth itself. Forgive those who apologize and show true remorse. Foster
sympathy for others' needs and suffering. Honor and assist those who are weak, impoverished, aged or in pain.
Oppose family abuse and other cruelties.
YAMA 8 / Arjava- Onestitatea/Honesty,

Maintain honesty, renouncing deception and wrongdoing. Act honorably even in hard times. Obey the laws of your
nation and locale. Pay your taxes. Be straightforward in business. Do an honest day's work. Do not bribe or accept
bribes. Do not cheat, deceive or circumvent to achieve an end. Be frank with yourself. Face and accept your faults
without blaming them on others.
YAMA 9 / Mitahara –Moderatie in alimentatie/Moderate Appetite,

Fii moderat in pofta alimentara,nici sa nu mananci prea mult si nici sa nu consumi carne ,scoici ,peste,pasare sau
oua.Bucura-te cu hrana vegetariana proaspata integrala care revitalizeaza corpul.Evita hrana procesata cu
adaosuri(aditivi).Bea moderat.Mananca la ore fixe,doar daca iti este foame,in ritm lent,mestecand bine.Nu manca
intre mese,in atmosfera perturbata sau cand esti nervos.Urmeaza o dieta simpla,evita bogatia sortimentelor si
instalarea dependentei de gusturi
Be moderate in appetite, neither eating too much nor consuming meat, fish, shellfish, fowl or eggs. Enjoy fresh,
wholesome vegetarian foods that vitalize the body. Avoid junk food. Drink in moderation. Eat at regular times, only
when hungry, at a moderate pace, never between meals, in a disturbed atmosphere or when upset. Follow a simple
diet, avoiding rich or fancy fare.
YAMA 10/ Saucha-Curatenia/ Purity(apare ca prima regula din Niyama in Yoga Sutra YS 2.32)
Hotarati-va sa respectati virtutea curateniei sau a puritatii inlaturand impuritatile din minte,corp si vorbe. Mentineti-
va corpul curat si sanatos. Pastrati-va casa si locul de lucru curat si neaglomerat. Actionati virtuous. Mentineti-va
intr-o buna companie si nu va alaturati niciodata celor care practica desfraul, adulterul, hotia ori altor oameni
impuri. Indepartati-va de pornografie si violenta. Nu folositi niciodata limbajul murdar,violent ori indecend.
Practicati rugaciunea cu devotament. Meditati zilnic.
Uphold the ethic of purity, avoiding impurity in mind, body and speech. Maintain a clean, healthy body. Keep a pure,
uncluttered home and workplace. Act virtuously. Keep good company, never mixing with adulterers, thieves or other
impure people. Keep away from pornography and violence. Never use harsh, angered or indecent language. Worship
devoutly. Meditate daily.
Niyama-Cele 10 Reguli vedice/Niyama- The 10 Vedic Observances
NIYAMA 1/ Hri Remorse,

Exprimati-va parerile de rau, fiti modest si fiti rusinat pt. faptele gresite.Recunoasteti-va erorile,marturisiti-le si
corectati-le.Cereti scuze cu sinceritate celor pe care I-ati ranit prin vorbe sau fapte.Eliminati toate conflictele inainte
de a va culca.Cautati sa va corectati greselile si obiceiurile nocive.Fiti binevoitori fata de cei care va corecteaza ca
fata de cei care doresc sa va faca mai buni.Nu va laudati, nu va supraevaluati ori preamariti .Evita mandria si
aroganta.
Allow yourself the expression of remorse, being modest and showing shame for misdeeds. Recognize your errors,
confess and make amends. Sincerely apologize to those hurt by your words or deeds. Resolve all contention before
sleep. Seek out and correct your faults and bad habits. Welcome correction as a means to bettering yourself. Do not
boast. Shun pride and pretension.
NIYAMA 2 /Santosha -Multumirea/Contentment

Educati-va sa fiti multumiti, cultivati si cautati bucuria si seninatatea in viata. Fiti fericit ,zambiti si ridicati moralul
celorlalti.Traiti in constanta gratitudine sau recunostiinta pt. sanatatea dvs.,pt. prietenii si fata de cei dragi .Nu va
compatimiti pt. ceea ce nu aveti. Identificati-va cu eternul din dvs., iar nu cu mintea ,corpul ,emotiile sau posesiunile.
A va mentine deasupra vietii aveti perspectiva si oportunitatea pt. progres spiritual. Traiti ancorati in eternul acum.
Nurture contentment, seeking joy and serenity in life. Be happy, smile and uplift others. Live in constant gratitude for
your health, your friends and your belongings, Don't complain about what you don't possess. Identify with the eternal
You, rather than mind, body or emotions. Keep the mountaintop view that life is an opportunity for spiritual progress.
Live in the eternal now.
NIYAMA 3 /Dana-Daruirea /Giving

Fii foarte generos, daruieste liber fara gand de rasplata sau recompensa. Considera o zecime din venitul tau
(dashamamsha), ca averea lui Dumnezeu si daruieste-I templelor, centrelor de practica spirituala(ashrams) si
organizatiilor spirituale. Veniti la temple cu daruri. Vizitati un maestru spiritual cu daruri in maini. Donati carti
spirituale. Hraniti si dati celor care au nevoie . Acordati timpul si talentele dvs. Fara a cauta lauda. Tratati-va
musafirii ca Dumnezeu.
Be generous to a fault, giving liberally without thought of reward. Tithe, offering one-tenth of your gross income
(dashamamsha), as God's money, to temples, ashrams and spiritual organizations. Approach the temple with
offerings. Visit guru with gifts in hand. Donate religious literature. Feed and give to those in need. Bestow your time
and talents without seeking praise. Treat guests as God.
NIYAMA 4 /Astikya-Credinta/ Faith

Cultiva o credinta statornica. Credeti cu femitate in Dumnezeu. Zei,maestru si in calea ta de iluminare. Aveti
incredere in cuvantul maestrilor, scripturilor si in traditii. Practicati devotiunea si realizarea experimentala(sadhana)
care sa genereze experiente care sa va creasca si sa va intareasca credinta.Fii loial caii deschise si fa corp comum cu
maestul tau. Evita pe cei care vor sa-ti sparga credinta prin argumente si acuzatii. Evita indoiala si disperarea.
Cultivate an unshakable faith. Believe firmly in God, Gods, guru and your path to enlightenment. Trust in the words
of the masters, the scriptures and traditions. Practice devotion and sadhana to inspire experiences that build advanced
faith. Be loyal to your lineage, one with your satguru. Shun those who try to break your faith by argument and
accusation. Avoid doubt and despair.
NIYAMA 5 [cuprinde o parte din Ishvara pranidhana din YS 2.32]

Ishvarapujana-Rugaciunea/Worship
Cultiva devotiunea prin rugaciune si meditatie zilnica. Fixeaza intr-una din camerele tale un loc dedicat divinitatii ca
Altar al lui Dumnezeu.. Ofera zilnic fructe, flori si hrana. Invata o rugaciune(puja) simpla si repet-o continuu ca un
cantec. Mediteaza dupa fiecare rugaciune(puja). Viziteeaza-ti altarul inainte si dupa parasirea casei. Roaga-te cu
devotiune si iubire simtind predarea catre divinitate,ceea ce va deschide canale interioare catre Dumnezeu,Zei si
maestru astfel incat gratia lor sa se revesse asupra ta si asupra celor dragi tie.
Cultivate devotion through daily worship and meditation. Set aside one room of your home as God's shrine. Offer
fruit, flowers or food daily. Learn a simple puja and the chants. Meditate after each puja. Visit your shrine before and
after leaving the house. Worship in heartfelt devotion, clearing the inner channels to God, Gods and guru so their
grace flows toward you and loved ones.
NIYAMA 6 Siddhanta Shravana –Ascultarea scripturilor /Scriptural Listening [in Yoga Sutra aceasta
indatorire face parte din svadhyaya]
Asculta cu interes lectura textelor sacre, studiaza invataturile si urmeaza pe cei intelepti din poporul tau. Alege un
maestru,urmeaza-i calea si nu-ti pierde timpul explorand mai multe cai . Citeste,studiaza si mai presus de tot, asculta
lecturile si dizertatiile in care intelepciunea se revarsa de la cunoscator ca cautator. Evita textele de mana a doua care
predica violenta. Venereaza si studiaza scripturile revelate maestrilor spirituali Vedas si Agamas.
Eagerly hear the scriptures, study the teachings and listen to the wise of your lineage. Choose a guru, follow his path
and don't waste time exploring other ways. Read, study and, above all, listen to readings and dissertations by which
wisdom flows from knower to seeker. Avoid secondary texts that preach violence. Revere and study the revealed
scriptures, the Vedas and Agamas.
NIYAMA 7 /Mati –Cunoasterea directa/Direct Cognition
Dezvolta-ti determinarea spirituala si capacitatile de discriminare intelectuala sub indrumarea unui maestru.
Actioneaza pt. cunoasterea lui Dumnezeu, pt. a descoperi lumina divina din tine. Descopera lectiile ascunse in fiecare
experienta pt. a-ti dezvolta o profunda intelegere a vietii si de sine. Prin meditatie cultiva intuitia prin ascultarea vocii
interioare, prin intelegerea stiintelor subtile,a lumilor interioare si a textelor mistice .
Develop a spiritual will and intellect with your satguru's guidance. Strive for knowledge of God, to awaken the light
within. Discover the hidden lesson in each experience to develop a profound understanding of life and yourself.
Through meditation, cultivate intuition by listening to the still, small voice within, by understanding the subtle
sciences, inner worlds and mystical texts.
NIYAMA 8 – Vrata/ Juramintele sacre/Sacred Vows

Imbratiseaza juramintele religioase ,regulile si indatoririle fara sa oscilezi in indeplinirea lor. Onoreaza juramintele
ca pe niste contracte spirituale contractate cu sufletul tau,cu comunitatea ta ,cu Dumnezeu,Zeii si cu maestrul.
Folosestete de juraminte pt. a imblanzi natura ta instinctuala. Fa post periodic. Fa un pelerinaj in fiecare an.
Hotarati-va sa va respectati cu strictete juramintele , fie ele legate de casatorie, viata monahala, loialitate fata de o
traditie, vegetarianism, lasarea de un lucru de care a aparut dependenta(alcool,cafea,cola,fumat) , daruirea unei
zecimi din venit..
Embrace religious vows, rules and observances and never waver in fulfilling them. Honor vows as spiritual contracts
with your soul, your community, with God, Gods and guru. Take vows to harness the instinctive nature. Fast
periodically. Pilgrimage yearly. Uphold your vows strictly, be they marriage, monasticism, loyalty to a lineage,
nonaddiction( nonsmoking) , vegetarianism or tithing.
NIYAMA 9(in Yoga Sutra este inclusa in svadhyaya )

Japa-Recitarea mantras/ Recitation of mantras
Canta zilnic mantra sfanta, recitand sunetul sacru,cuvantul sau fraza primita de la maestrul tau. Fa mai intai o
baie,calmeaza mintea si concentreaza-te complet ca sa lasi repetarea mantrei( japa) sa te armonizeze, sa te purifice si
sa te inalte. Ai grija sa ti cont de instructiuni si canta numarul prescris de repetari fara gresala. Traieste eliberat de
furie astfel incat japa sa intareasca natura ta superioara. Lasa japa sa calmeze emotiile si sa aduca la tacere raurile de
ganduri.
Chant your holy mantra daily, reciting the sacred sound, word or phrase given by your guru. Bathe first, quiet the
mind and concentrate fully to let japa harmonize, purify and uplift you. Heed your instructions and chant the
prescribed repetitions without fail. Live free of anger so that japa strengthens your higher nature. Let japa quell
emotions and quiet the rivers of thought.
NIYAMA 10 [porunci,indatoriri]
Tapas- Austeritate,asceza auto-disciplinare/Austerity, asceticism, self-discipline
Practica austeritatea, auto-disciplinarea serioasa, penitenta si sacrificiul. Fii infocat in rugaciune, meditatie si
pelerinaj. Ispaseste consecintele faptelor gresite prin penitenta (prayashchitta), cum ar fi 108 ingenucheri(prostratii)
ori prin postire. Practica negarea de sine si renuntarea la posesiuni,bani ori timp. Indeplineste austeritati severe la
momentele hotarate,sub indrumarea unui maestru,pt a aprinde focul interior al transformarii de sine.
Practice austerity, serious disciplines, penance and sacrifice. Be ardent in worship, meditation and pilgrimage. Atone
for misdeeds through penance (prayashchitta), such as 108 prostrations or fasting. Perform self-denial, giving up
cherished possessions, money or time. Fulfill severe austerities at special times, under a satguru's guidance, to ignite
the inner fires of self-transformation.from: http://www.hinduismtoday.com/archives/2007/1-3/24-27_conduct.shtml
Niyama(cultivarea celor cinci atitudini fata de sine insusi;cele cinci porunci pozitive,permisiuni;
ce sa facem;atitudini,practici spirituale pt.pacificarea cu noi insine)
YS 2.32. 2.32. S:aòc:s:öt:að\:t:p:Hsv:aDy:ay:ðÃ:r)eN:D:an:aen: en:y:m:aH.

ṡauca-santoṣa-tapaḥ-svādhyāyeṡvara-praṇidhānāni niyamāḥ.
÷aucasaïtoùatapaþsvàdhàye÷varapraõidhànàni niyamàþ
saucha santosha tapah svadhyaya ishvarapranidhanani niyamah

R: [Niyama(cele cinci porunci pozitive,permisiuni;ce sa faci-atitudini,practici spirituale pt.pacificarea cu
sine insusi)]sunt: saucha(curatenia;purificarea;eliminarea impuritatilor; sa fi limpede,clar sau curat in
ganduri,vorbe,fapte si corp),samtosha(impacarea; multumirea; acceptarea;fii impacat cu ceea ce esti fara sa
cauti in afara mai mult sau un alt lucru; accepta-te asa cum esti, nu fi alcineva,altceva si fi multumit de
darul primit;impacarea elimina frustarea,invidia, regretele si cautarea ratacirea sterila in afara a tezaurului
din noi insine; multumirea ne elibereaza de dorinte,de cautarea de placeri si faciliteaza ancorarea in
prezent,acum si aici,a trairii de zi cu zi; nu imita pe nimeni;bucura-te,sarbatoreste,celebreaza),
tapah[asceza;disciplineaza-ti pornirile,dorintele;reinstaureaza adevarata ierarhie de comanda eliminand
dictatura simturilor,tiparelor comportamentale si a dependentelor prin abtineri de la hrana (post),
vorba(mouna-practica tacerii),miscare (pastrarea imobilitatii corpului); implica-te total in ceea ce faci-
cognitiv,imaginativ,afectiv,decizional sau volitiv;practica neclintirea sau hotararea nestramutata) ,
svadhyaya[studiul de sine;auto-studiere;centrarea atentiei pe interior de la grosier (corp fizic) la
subtil(prana);cultiva starea de martor atent,impartial;practica constienta,auto-observarea si recapitularea (obsevarea
retro-activa; reamintire de sine sincronica si diacronica);fii prezent in ceea ce faci,constientizeaza
respiratia(vipassana) sau repetarea mantrelor(japa) si vei realiza inversarea si stabilizarea curgerii atentiei] si
ishvarapranidhana[daruire sau predare catre Divinitate a tuturor fructelor(succese,esecuri) faptelor noastre;abtinere
de la dorinta de a ne atribui false merite sau invinuiri; practicarea prezentei divine:deplasarea centrului subiectiv pana
la fuziunea cu centrul real;]; E: Niyama(the observances) are saucha(external and internal purification, purity;
cleanliness or the keeping of our bodies and our surroundings clean and neat), samtosha(contentment; serenity),
tapah (austerity; ascetic disciplines; fervent aspiration), svadhyaya (self-study) and Ishvarapranidhana (self-
surrender; surrender to the divine;orientation toward the ideal of pure awareness). F: Les Niyamas (les observances
)sont saucha( la pureté), samtosha(le contentement), tapah ( l'austérité, discipline mentale et physique), svadhyaya
(l'étude de soi-même l'étude des écritures sacrees et la récitation des Mantras) et Ishvarapranidhana (l'abandon
complet en Isvara;la dévotion à Ishvara); S: Las Niyamas (las reglas fijas;preceptos;las obligaciones) son: saucha(
pureza ), samtosha( el contentamiento), tapah (la austeridad, ascesis), svadhyaya (el auto conocimiento) y
Ishvarapranidhana (devoción al Señor);

ṡauca (shaucha) = R: curatenia;purificarea;eliminarea impuritatilor; sa fi limpede,clar sau curat in ganduri,vorbe,fapte si
corp E:purity; internal and external purification; cleanliness; cleanliness or the keeping of our bodies and our surroundings clean
and neat; in the traditional codification, this item is listed under Yamas; this word means purity.
santoṣa(santosha) = R: impacarea; multumirea; acceptarea; accepta evenimentele asa cum se prezinta; fii impacat cu ceea
ce esti; fara sa cauti in afara mai mult sau un alt lucru; accepta-te asa cum esti, nu fii alcineva, altceva si fii multumit de darul
primit; nu imita pe nimeni; elimina frustarea, invidia, regretele si cautarea in afara a tezaurului din noi insine; multumirea ne
elibereaza de dorinte,de cautarea sau de ratacirea sterila dupa placeri efemere (dependente ;vicii) si faciliteaza ancorarea in
prezent, acum si aici, in traireaclipa de clipa; ibucura-te,sarbatoreste,celebreaza;Osho: “Renunta la ideea de a deveni cineva,
fiindca tu esti deja o fiinta desavarsita.Tu nu poti sa fii imbunatatit.Tu ai de facut doar un singur lucru: sa intri in starea de
extaz(samadhi) in care sa vedeti asta, sa realizezi asta”. E:contentment; being satisfied with the resources at hand - therefore not
desiring more; "ambition destroys its possesor; contentment or the ability to be comfortable with what we have and what we do
not have; Osho: “Drop the idea of becoming someone, because you are already a masterpiece. You cannot be improved. You
have only to come to it, to know it, to realize it;
tapaḥ (tapas) = R: asceza; austeritate;disciplinarea pornirilor,dorintelor pt.reinstaurarea adevaratei ierarhii de comanda si
pt.eliminarea dictaturii simturilor,tiparelor comportamentale si a dependentelor; a da dovada de infocare si determinare in
practica,disciplina,termenul tapas:"caldura,foc,mortificari ale corpului,indurarea suferintelor";acceptarea aspectelor purificatoare
ale experientelor dureroase, actiuni purificatoare;antrenarea corpului si al simturilor la privatiuni; aprinderea focului interior prin
abtinerea de la risipirea energiei; ceea ce e produs prin caldura,foc; special respectare unui legamant sau a unei indatoriri (de ex.:
'hranirea cu ierburi si radacini alaturi de intelepti(Rishis)','dedicare invatarii textelor sacre alaturi de Brahmani');un efort sustinut
de o dorinta (motivatie) infocata sau inflacarata capabila sa arda toate obstacolele (legaturile; dependentele;ancorarile) care ne
impiedica sa cunoastem realitatea in mod nemijlocit;actiune constanta ,neintrerupta de constientizare si de purificare a realitatii
aflata in raza noastra de actiune,care se manifesta sub forma gandurilor,vorbelor si al faptelor; actiune exercitata in cursul actelor
cotidiene simple (in lb.skrt.: vipashyana; in pali: vipassana) pt. a dezvolta intuitia de sine (svadhyaya)];[Mo,437] ; practica
asidua; puteri supranaturale dobandite prin actiuni purificatoare care declanseaza unificarea cognitiva,afectiva si
volitiva;monoideism;credinta sau prin penitenta-dorinta intensa, situatii limita in care se mobilizeaza capacitati miraculoase
necesare supravietuirii(privatiuni; post negru;izolare senzoriala in camera intunecata sau prin imersiune,imobilizare prin
ingropare; maladii; moarte clinica;experienta din proximitatea mortii;Near Death Experience;detasarea de corp in cursul unor
accidente; E: austerity; intense desire, purificatory acts ,austerities ascetic disciplines;"warmth;heat;fire"; heat, intensity of
discipline, sacred vows, fulfilling the Yama vows, rules and observances faithfully; the endurance of the opposites; hunger and
thirst, heat and cold, standing and sitting;ascetism;intensity of discipline,;severe self-discipline - mental, moral and physical,
spiritual passion, energy, or heat generated through forgoing dissipative activities;pain;suffering;accepting pain as purification;
accepting the purifying aspects of painful experience, purifying action, training the senses;bodly mortification; penance;special
observance(e.g. 'feeding upon herbs and roots with Rishis','sacred learning with Brahmans') [Mo,437]; purificatory action; the
removal of impurities in our physical and mental systems through the maintenance of such correct habits as sleep, exercise,
nutrition, work and relaxation;
svādhyāya (svadhyaya) = R: auto-observarea, constienta de sine;autocunoasterea recapitularea;studiul (individual, scripturi)
care conduce la reamintirea adevaratei noastre identitati;studiul textelor sacre ce indica calea de eliberare si conduc la
autocunoastere; repetarea mantrei(japa)]; E: self-study ; self observation; understanding self;self remembering; study of spiritual
scriptures;scriptural listening, studying the teachings and listening to the wise of one's lineage;recitation, chanting mantras daily;
study of spiritual books [S], repetition of sacred mantras or study of sacred literature [H], study which leads to knowledge of the
self through japa [T]; self-study in the context of teachings, remembrance of sacred word or mantra; study and the necessity to
review , recapitulate and evaluate our state ;
īṡvara (ishvara) : R:"Domnul universului"; Dumnezeu; personificarea izvorului creativ;campul cauzal; supremul
maestru;maestrul celor dintai maestri; Isvara inseamna: profesor/maestru (ishvara) interior (ishta) E:Lord; God; divine ideal of
pure awareness; Supreme Being [S], God [H, T]; creative source, causal field, God, supreme Guru or teacher; Isvara means the
inner (ishta) teacher/master (isvara).
praṇidhāna (pranidhana) : R: prefix:pra:in fata; ni:de sus in jos;radacina:dha: a pune,a depune intr-o atitudine
devotionala;devotiune suprema;predare;inchinare deplina;prosternare;supunere desavarsita fata de vointa divina; sacrificiu;jerfire de
sine; practicarea prezentei divine:deplasarea centrului subiectiv pana la fuziunea cu centrul real); dedicarea tuturor faptelor si a
rezultatelor lor; predarea fructelor practicii; E: surrender, dedication, application,devotion, alignment ; self-surrender; intense
devotion to; through devotion;a feeling of submission [to his power] ;by feeling the omnipresence of ; by devotion with total
dedication to ; by surrendering oneself to ;par l'abandon complet en; surrendering [S], complete surrender [H], self-surrender,
resignation [T] ;practicing the presence, dedication, devotion, surrender of fruits of practice;
īṡvara praṇidhānāni (īshvara pranidhanani): R: dedicarea tuturor actelor sinelui etern,non personal;daruire de sine sau
predare catre Divinitate a tuturor fructelor (succese, esecuri) faptelor noastre;termenul sanskrit dhana(dana) are semnificatia
:dar,donatie,a da fara a cere recompensa;abtinere de la dorinta de a ne atribui false merite sau invinuiri ;supunere lui Dumnezeu
predarea tuturor fructelor actiunilor noastre catre Dumnezeu; predare insotita obligatoriu de sentimentul omniprezentei lui
Dumnezeu;este vizata nonactiunea (naishkarmya) realizata pe cale devotionala , care conduce la centrarea in ceea ce faci "acum
si aici" si la detasarea de trecut si de viitor (cautarea efectelor;teama de esec); practicarea prezentei divine:deplasarea centrului
subiectiv pana la fuziunea cu centrul real; E: self-surrender; the Sanskrit:dhana(dana) gift donation giving, without thought of
reward;worship of the Lord, the cultivation of devotion through daily worship and meditation, the return to the source;devotion
to God; complete surrender to God; making God the motive of action; surrender to the feeling of the omnipresence of God;
devotion and letting go into the creative source from which we emerged; practicing the presence of the pure awareness of
universe; reverence to a higher intelligence or the acceptance of our limitations in relation to God the all-knowing;
niyamāḥ(niyama) = R: cultivarea celor cinci atitudini fata de sine insusi;cele cinci porunci pozitive, reguli fixe;permisiuni;
ce sa facem;atitudini,practici spirituale pt.pacificarea cu noi insine; E: internal discipline ; the five personal principles of
positive action; the five rules; the Rules; the disciplines; the five observances; the observances; the fixed observances; Niyama is
a set of behaviors codified as "the observances" in numerous scriptures including the Shandilya and Varuha Upanishads, Hatha
Yoga Pradipika by Gorakshanatha, the Tirumantiram of Tirumular and the Yoga Sutras of Patanjali. All the above texts list ten
Niyamas, with the exception of Patanjali's work, which lists only five. They comprise the "shall-do" in our dealings with the
inner world, and Swami Vivekananda describes them as the second anga(limb,branch) of Raja yoga;Niyama is a Sanskrit word
meaning rules or laws. These are the rules prescribed for personal observance. Like the five yamas, the Niyamas are not
exercises or actions to be simply studied. They represent far more than an attitude. Compared with the yamas, the Niyamas are
more intimate and personal. They refer to the attitude we adopt toward ourselves.
Note: Niyama is a set of behaviors codified as "the observances" in numerous scriptures including the Shandilya
and Varuha Upanishads, Hatha Yoga Pradipika by Gorakshanatha, the Tirumantiram of Tirumular and the Yoga
Sutras of Patanjali. All the above texts list ten Niyamas, with the exception of Patanjali's work, which lists only five.
They comprise the "shall-do" in our dealings with the inner world, and Swami Vivekananda describes them as the
second anga(limb,branch) of Raja yoga;Niyama is a Sanskrit word meaning rules or laws. These are the rules
prescribed for personal observance. Like the five yamas, the Niyamas are not exercises or actions to be simply
studied. They represent far more than an attitude. Compared with the yamas, the Niyamas are more intimate and
personal. They refer to the attitude we adopt toward ourselves.
Shaucha: in the traditional codification, this item is listed under Yamas; this word means purity.
Santosha: contentment;contentment; being satisfied with the resources at hand - therefore not desiring more;
Tapas: austerity;sacred vows, fulfilling the Yama vows, rules and observances faithfully; the endurance of the
opposites; hunger and thirst, heat and cold, standing and sitting
Svadhyaya: self-study or study of spiritual scriptures;scriptural listening, studying the teachings and listening to the
wise of one's lineage;recitation, chanting mantras daily;
Ishvarapranidhana: self-surrender;Dana: giving, without thought of reward;worship of the Lord, the cultivation of
devotion through daily worship and meditation, the return to the source;
[VIV]External purification is keeping the body pure; a dirty man will never be a Yogi. There must be internal
purification also. That is obtained by the virtues named in I. Of course, internal purity is of greater value than
external, but both are necessary, and external purity, without internal, is of no good.
The last three niyamas were first mentioned in YS II.1, where they were put forward as a basic starting
point for the aspirant. Here, in YS II.32, they form part of a much wider picture, being presented as essential
parts of a regular practice (yamas and yamas together). At this point it is useful to go back to YS II.1, re-
read it and the following sutras, and re-examine the commentary and any notes you may also have made.
What B says about shauca is similar to the comments of V, H and T (although T goes on for over 3 pages).
"Purity, physical as well as mental, is our first duty to the body and to the mind." He also says that purity is
the most important niyama and produces all the others, in that it leads to contentment, which then enables
respect for a disciplined life, after which it becomes fruitful to study sacred texts and thus facilitates
worship of a higher force.
The root of santosha is : to be content. Obviously contentment is very important for anyone wishing to
cultivate an untroubled mind. However it's not a passive thing. It has to be practised by meditating on the
thought, "What I have got is enough." And, as B says, the real test is to be content when circumstances are
unfavourable.
The usual translation of tapas is "austerity". Its root is tap : to heat, and the idea is of burning off dross to
leave pure gold behind. You can begin with simple àsana and breathing exercises, gradually adding mental
and spiritual exercises, and thus develop a strong self-discipline. V describes tapas as "ability to bear such
pains of extremes like hunger and thirst, heat and cold, standing calmly and sitting in posture." H explains
that "If one is able to endure hunger and thirst, one is not easily disturbed thereby during meditation.
Through àsana, i.e. Yogic posture, steadiness of body is acquired." B says it is "the practice of moderation
in everything: sleep, work, rest, leisure, food and human relationships."
Svàdhyàya is the study of sacred texts (including reading, reciting or chanting) with the purpose of
developing an awareness of self. This development is the result of constant reflection on the nature and
meaning of these texts. The exact identity of such texts will depend on the student's own spiritual
adherence. Obviously, the Yoga Sutras themselves are of crucial importance; other texts might include any
of the Bhagavad Gita, Upanishads, Bible, Koran, Dhammapada, etc. Different people will identify other
texts which they find to have special resonance for them personally.
äshvarapranidhàna is usually translated as "worship of God". V, H, S and T are content to refer to the
worship of God without comment. However B is well aware of the problems this may constitute for the
agnostic westerner. He says, "Worship is an attitude of accepting what transcends us - allowing access to a
higher force. A nonbeliever can open himself or herself to this surprising energy by observing the mystery
of life and admiring and respecting those who have achieved exceptional great works during their lives."
This a sensible approach which leaves the way open for a possible change in attitude.
Controlul impulsurilor (vitarkas) contrare atitudinilor din Yama si Niyama
YS 2.33. ev:t:kýb:aD:n:ð )et:p:x:B:av:n:m:Î

vitarka-bādhane pratipakṣa-bhāvanam
vitarakabàdhane pratipakùabhàvanam
vitarkabadhane pratipaksabhavanam

R: Atunci cand [atitudinile corecte indicate in yama,niyama (poruncile pt.pacificarea cu semenii si cu sine insusi)]
sunt perturbate de catre vitarka(de gandurile, tiparele cognitive si reactionale distructive) trebuie sa practicam
bhavanam [sa meditam;sa generam impulsurile dorite asezand constant atentia (afectiva,cognitiva,imaginativa-
vizualizarea)]asupra pratipaksha (gandurilor,starilor,atitudinilor contrare;topim impulsul de ura, de furie umplandu-
ne de mila sau de iubire pt. fiinta din fata noastra in care ne vedem propriul copil sau pe noi insine;ura si iubirea sunt
doua polarizari complementare ale aceluiasi proces];
R: E: When these [correct attitudes of the mind yama,niyama] are disturbed by vitarka(destructive attitudes;
unwholesome thoughts; improper thoughts) one should counteract them by bhavanam (constant pondering; cultivate
thoughts) of the opposite kind(wholesome ones as a remedy) F: Quand ces [attitudes correctes :yama;niyama] sont
pertubées par des pensées perverses(vitarka), il faut cultiver leur contraire. S: Cuando la mente es perturbada
por las pasiones(vitarka), contrarias (a las actitudes yama,niyama) uno debe practicar reflexionando acerca
de los opuestos.
vitarkā(vitarka) = R: "intrebare", supozitie, parere,indoiala; rationament;reflectie; gandire analitica;gandire verbala
gandurile(tipare cognitive si reactionale)vicioase,ganduri negative;rele,daunatoare;atitudini eronate; pasiuni distructive;
impulsurile,undele mentale sau gandurile (vrittis) nemiloase, care atunci cand sunt emise se transforma in vorbe,gesturi si actiuni
care provoaca ranirea semenilor; E: analytical thinking, negative thoughts; destructive attitudes;evil thoughts; evil passions;
unwholesome thoughts; cruel mental waves or thoughts, that when acted upon result in injury to others, untruthfulness, hoarding,
discontent, indolence or selfishness; destructive instincts; improper thoughts; bādhane (badhane) = R:
opresie;hartuire;coplesire;tulburat de;perturbat de; E: on disturbance by; on oppression by; repelling;pratipakṣa (pratipaksha)
= R:contrariu;opus; E:the opposites; opposite;
bhāvanam(bhavanam) = R: conceptie; a aseza (mintea); a aseza atentia (afectiva,cognitiva,imaginativa-vizualizarea);a crea
mental(vizualizare);actiunea de a face sa apara(generare impulsurile dorite); a medita la, a cugeta, a reflecta asupra; a gandi; E:
mental;dwelling(in the mind);(constant) pondering over realizing, becoming; cultivate; constant pondering;
Invatatul Yogin Swami Brahmananda Saraswati a revelat stiinta intima a yama si niyama. Ele sunt mijloace,spune
el, de a controla vitarkas, impulsurile,undele mentale sau gandurile (vrittis) nemiloase, care atunci cand sunt emise
se transforma in vorbe,gesturi si actiuni care provoaca ranirea semenilor, inselarea, frustareain fata acumularii fara
masura de bogatii, nemultumirea, indolenta ori egoismul. El afirma "Pentru fiecare tip de vitarka pe care le
avem,noi putem crea impulsuri contrare prin yama si niyama, si sa facem din viata noastra o reusita."[vedeti
aceasta in sutra :YS 2.33]
Mai jos sunt prezentate mai intai cele zece yamas(interdictii),, ce nu trebuie sa facem”,care imblanzesc natura
instinctiva, pt. a guverna impulsurile de frica, furie,violenta,gelozie,egoism, lacomie si desfrau. In al doilea rand sunt
prezentate cele zece niyamas(permisiuni, indatoriri), “ce trebuie sa facem” , regulile religioase care cultiva si fac sa
rasara calitatile subtile ale sufletului , care amplifica constienta si o ridica la constiinta chakrelor superioare ale
iubirii, compasiunii, altruismului, inteligentei si a fericirii neconditionate(ananda).
Yogic scholar Swami Brahmananda Saraswati revealed the inner science of yama and niyama. They are the means,
he said, to control the vitarkas, the cruel mental waves or thoughts, that when acted upon result in injury to others,
untruthfulness, hoarding, discontent, indolence or selfishness. He stated, "For each vitarka you have, you can
create its opposite through yama and niyama, and make your life successful." ."[see this in sutra :YS 2.33].
Presented first are the ten yamas(interdictions), the do not's, which harness the instinctive nature, with its
governing impulses of fear, anger, jealousy, selfishness, greed and lust. Second are illustrated the ten niyamas, the
do's, the religious observances that cultivate and bring forth the refined soul qualities, lifting awareness into the
consciousness of the higher chakras of love, compassion, selflessness, intelligence and bliss
YS 2.34. 2.34. ev:t:kaý ehøs:ady:H kát:kaert:an:Øm:aðedt:a l:aðB:#aðD:m:aðhp:Üv:üka
m:àdmÙ :Dy:aeD:m:a*:a dÙHK:a}an:an:nt:Pl:a Eet: )et:p:x:B:av:n:m:Î ...
vitarkā himsādayaḥ kṛta-kāritānumoditā lobha-krodha-moha-pūrvakā mṛdu-madhyādhimātrā
duḥkhājñānānanta-phalā iti pratipakṣa-bhāvanam.
vitarkà hiüsàdayaþ kçtakàritànumodità lobhakrodhamohapårvakà mçdumadhyàdhimàtrà
duþkhàj¤ànantaphalà iti pratipakùabhàvanam
vitarka himsadayah kritakaritanumodita lobhakrodhamohapurvaka mridumadhyadhimatra
duhkhajnananantaphala iti pratipaksabhavanam

R: Aceste vitarka [gandurile(tipare cognitive si reactionale) vicioase] precum himsa (violenta;dorinta de a leza) si
celelalte (minciuna, furtul,trivialitatea-transformarea semenilor in obiecte de satisfacere a placerilor, dorinta iluzorie
de a poseda) infaptuite de noi insine(krita), provocate(sugerate sau poruncite altora) (karita) ori aprobate
(incuvintate;autorizate) (anumodita) sunt cauzate (purvaka) de lobha (lacomie; nerabdare,intoleranta),de
krodha[furie;ura; aversiune; "luat de val";"manat de imprejurari"; vulnerabilitatea la controlul exercitat de
circumstante care se manifesta ca:nerabdare,impulsivitate;lacomie, aviditate;scopul practicii yoga este
autocontrolul,eliberarea de sub controlul mediului,eliminarea vulnerabilitatii la controlul exercitat din afara,adica
dezafectarea butoanelor de comanda aflate la indemana celor care ne-au conditionat sau programat) side
moha(eroare,ratacire,gresala; iluzie; confuzie;pierderea vederii);fie ca ele sunt slabe(mridu),mijlocii(madhya) ori
puternice(adhimatra) ele au drept fruct (phala) o nesfarsita (ananta) (stare de prizonierat in acest "cerc vicios") al
suferintei (duhkha) si al orbirii(ajnana;confuziei;ignorantei);astfel ca remediul(ceea ce impiedica aceasta) este
bhavanam(indreptarea atentiei;meditatia) asupra gandurilor contrare(pratipaksha);
E: As improper thoughts,emotions and actions(vitarka) such as those of violence (himsa) and the others(contrary
to those listed in yama and niyama),whether committed (krita), instigated (karita) or approved (anumodita);
whether caused (purvaka) by lobha (greed, impatience, intolerance, jealousy), krodha (anger; aversion; hatred) and
moha (delusion; halucination), whether present in mild (mridu), medium (madhya) or intense (adhimatra), results
in endless (ananta) suffering (duhkha) and ignorance(ajnana);so there is necessity of bhavanam (pondering
over;meditation; the cultivation of) the opposites(pratipaksha);.
F: Ces pensées perverses (vitarka), comme la violence (himsa) et les autres actions qu'on accomplis (krita),
causées (karita) ou approuvées(anumodita) sont causees (purvaka) par lobha (avidité; intolerance;
impatience), par krodha (colère, aversion,répulsion,haine, malice,le ressentiment,la vengeance) ou moha
(illusion,égarement, erreur; stupéfaction; hallucination, folie )qu’elles sont faibles(mridu), moyennes(madhya) ou
fortes (adhimatra)- elles engendrent une souffrance(duhkha) et une ignorance(ajnana) qui n’ont pas de fin
(ananta); empêche cela par bhavanam (cultivation;méditation) sur leurs contraires(pratipaksha);
S: Los pensamientos malos [vitarka; las inclinaciones; las ideas contrarias (a las actitudes yama y
niyama)] tales como el ocasionar daño(himsa) y similares, krita (directas), karita (indirectas; a través de
otros), o anumodita (aprobados ,consentidas) son causados(purvaka) por lobha (avidez,codicia), krodha (la
ira) y moha (la confusión;la inconsciencia) o y de carácter mridu(leves,suave), madhya (medio) o
adhimatra(intenso), conducen a duhkha (dolor;infelicidad) y a ajnana (la ignorancia) sin fin. Por esto (se
debe practicar) bhavana (la reflexión; pensar ;el cultivo) sobre pratipaksha( su opuesto; a estos
pensamientos;sus opuestos).
vitarkā(vitarka) = R: "intrebare",supozitie,parere,indoiala;rationament;reflectie; gandire analitica;gandire verbala
gandurile(tipare cognitive si reactionale)vicioase,ganduri negative;rele,daunatoare;atitudini eronate; pasiuni distructive;
impulsurile,undele mentale sau gandurile (vrittis) nemiloase, care atunci cand sunt emise se transforma in vorbe,gesturi si actiuni
care provoaca ranirea semenilor; E: analytical thinking, negative thoughts; destructive attitudes;evil thoughts; evil passions;
unwholesome thoughts; cruel mental waves or thoughts, that when acted upon result in injury to others, untruthfulness, hoarding,
discontent, indolence or selfishness; destructive instincts; improper thoughts,emotions(and actions);
himsā (himsa) = R: violenta;dorinta de a leza; E: violence; harming ; injury;ādayaḥ (adayah) = R: si celelalte
(minciuna, furtul,trivialitatea-transformarea semenilor in obiecte de satisfacere a placerilor, dorinta iluzorie de a poseda); E: et
cetera ; and the rest ;and the others (contrary to those listed in yama and niyama);himsadayah : R: violenta si celelalte
(minciuna, furtul,trivialitatea-transformarea semenilor in obiecte de satisfacere a placerilor, dorinta iluzorie de a poseda); E:
violence and the others (contrary to those listed in yama and niyama);kṛta(krita) = R: realizat;implinit; facuta de sine; actiuni
infaptuite de noi insine care a incheiat ciclul; cel ce a ajuns realised, E: committed, accomplished; done(indulged in), done(by
ourselves);kārita(karita) = R: provocate(sugerate sau poruncite altora) cauzata sa fie facuta de altii;instigata; facuta prin
altii; E: caused to be done, instigated; caused;anumoditā(anumodita) = R: aprobate;incuvintate;autorizate; E: approved;
abetted; assented to;lobha = R: lacomie;aviditate; nerabdare ; gelozie;invidie, intoleranta; vedeti: raga (dorinta) si
vairagya(starea incolora;fara dorinte); E: impatience, jealousy, intolerance;greed; covetousness;cupidity;passion;see raga;One
should become perfectly desireless (vairagya) before attempting to awaken Kundalini. It can be awakened only when a man
rises above Kama (personal desire, lust or any passion), Krodha( anger;hatred;malice), Lobha(impatience;greed;
covetousness;cupidity), Moha (delusion ; halucination), Mada (pride) and other impurities. krodha = R: furie;ura; aversiune;
rautate; manie; "luat de val";"manat de imprejurari"; vulnerabilitatea la controlul exercitat de circumstante care se manifesta
ca:nerabdare,impulsivitate; furie;manie,violenta; lacomie, aviditate;scopul practicii yoga este autocontrolul,eliberarea de sub
controlul mediului,eliminarea vulnerabilitatii la controlul exercitat din afara,adica dezafectarea butoanelor de comanda aflate la
indemana celor care ne-au conditionat sau programat) E: anger;hatred;malice; dosha (aversion); moha = R: eroare,ratacire,
gresala;iluzie;confuzie;pierderea vederii; halucinatie; E: delusion ; halucination;pūrvaka (purvaka) = R: care vine
din;precedata de; cauzata;datorata; E: preceded by; mṛdu (mridu) : R: slab;lent; E: mild;madhyā (madhya) : R: mediu;
mijlociu;moderat E:moderate;adhimātra(adhimatra):R: extrem de puternic; E: extreme, intense;duḥkha(duhkha) : R:
suferinta;durere, esec, nenorocire[nu te bucura de necazul semenilor];nefericire; disconfortul mental,supararea,
insatisfactia,nemultumirea, frustarea sunt proiectii ale instabilitatii psiho-afective;E: pain,suffering; distress;ache, unhappy;
misery; sadness; grief, mental discomfort,sorrow, dissatisfaction, distress;ājñāna (ajnana) = R: orbire ;confuzie;ignoranta;
E:ignorance;ananta = R: nesfarsit;infinit; E: endless, boundless;phalā(phala)= R: fruct; efect;a fructifica;a genera drept
efect;a rezulta;rezultat [experienta placerii si durerii;jati(nastere),desha(loc) si kala (timp,moment)]; (darul) implinirii; rezultat;
fruct; E: fruit; effect;cause -effect; results; fruition; to ripen; iti = R: asa;astfel; aceasta e totul (marcheaza sfarsitul cartii) ; E:
thus; finis; that’s all;pratipakṣa (pratipaksha) = R:contrariu;opus; E:the opposites; opposite;
bhāvanam(bhavanam) = R: conceptie; a gandi;a aseza (mintea); a aseza atentia (afectiva,cognitiva,imaginativa-
vizualizarea);a crea mental(vizualizare);actiunea de a face sa apara(generare impulsurile dorite); a medita la, a cugeta, a reflecta
asupra; E: mental;dwelling(in the mind);(constant) pondering over realizing, becoming;cultivate;constant pondering;realizing;
[RO] Uneori individul nu este el insusi violent, dar el poate actiona violent prin intermediul altora, sau poate tolera
violenta facuta de altii. Acest lucru trebuie evitat in yoga, deoarece fiinta este facuta responsabila chiar si atunci cand
tolereaza violenta sau o exercita prin altii. Aceasta se aplica si altor impulsuri distructive(vitarkas), cum ar fi
minciuna, hotia etc.Uneori aceste vitarkas sunt realizate datorita lacomiei,nerabdarii,intolerantei,furiei,urii,razbunarii
sau confuziei, dar toate acestea trebuie evitate. Impulsurile distructive(vitarkas) pot fi slabe, medii, ori intense; ele
trebuie inlaturate, indiferent de cauza lor, de intensitate sau de efect. Toate aceste pasiuni nocive (vitarkas) aduc in
cele din urma doua lucruri si anume durere si ignoranta. Daca acest lucru este anihilat prin generarea de impulsuri
contrare(iubire,compasiune,toleranta) inseamna ca practicam pratipaksha bhavana.
Fiinta se poate gandi sa manance si sa bea alimente interzise, dar daca vizualizeaza sau evoca impulsurile din
experientele anterioare cand acestea i-au facut rau, inseamna ca practica pratipaksha bhavana. Atunci cand el este
acceptat, mintea depaseste pasiunile rele, se iese din “cercul vicios” si aspirantul poate urma calea lui yama si
niyama fara dificultate.
[VIV]If I tell a lie, or cause another to tell one, or approve of another doing so, it is equally sinful. If it is a very mild
lie, still it is a lie. Every vicious thought will rebound, every thought of hatred which you may have thought, in a cave
even, is stored up, and will one day come back to you with tremendous power in the form of some misery here. If you
project hatred and jealousy, they will rebound on you with compound interest. No power can avert them; when once
you have put them in motion, you will have to bear them. Remembering this will prevent you from doing wicked
things.
Desavarsiri;puteri divine(siddhis)/Perfections( vedeti:YS 3.23)
YS 2.35. 2.35. Aehøs:a)et:Åay:aø t:ts:öen:D:aò v:òrty:ag:H.

ahimsā-pratiṣṭhāyāṁ tat-sannidhau vaira-tyāgaḥ
ahiüsàpratiùñhàyàü tatsaïnidhau vairatyàgaþ
ahimsapratisthayam tatsamnidhau vairatyagah

R: Prin inradacinare in ahimsa[non-violenta in gand,cuvant,gesturi si fapte;"a nu ucide";a nu rani ori leza
in vreun fel"] se ajunge la (darul) incetarii vaira[dusmaniei;ostilitatii, animozitatii;urii,discordiei] in
vecinatatea sa[vedeti:YS 1.33;YS 3.24(YS 3.23 in alte editii ale Yoga Sutra);
E: On being firmly established in ahimsa (non-violence) there is abandonment(tyaga) of vaira (hostility; enmity;
hatred) in (his) presence F: Par un enracinement ferme dans la non-violence (ahimsa) tous les êtres qui sont
sannidhau(dans son proximite;en présence de celui qui est fermement établi en non-nuisance) abandonneront
vaira (l’hostilité;l’animosité); S: Estando firmemente establecido en ahimsa (la no violencia), hay abandono
de la hostilidad en su cercanía [el poder divino-siddhi para (provocar) la cesación de la violencia en su
proximidad];[see also YS 3.24]

ahimsā (ahimsa) = R: "a nu ucide";a nu rani ori leza in vreun fel";non-violenta in gand,cuvant,gesturi si fapte;a nu rani;a nu
dauna vietii;a respecta viata tuturor fapturilor ("a-himsa" inseamna non- himsa;unde "himsa":"a rani"a provoca
leziuni,injurii;violenta) E: not harming; non-violence, non-harming, non-injury; consideration towards all living things,
especially those who are innocent, in difficulty, or worse off than we are; abstinence from injury, abstention from violence;
pratiṣṭhāyāṁ(pratishthayam) = R: inradacinarea in;fiind stabilit ferm; E: based on, grounded in ; firmly established;
tat = R: al sau;a sa;acela, pt acela; referire la: sannidhau ; E: this, that, this, latter; its; of his or her;a reference to: sannidhau
sannidhau = in vecinatatea sa;in prezenta sa; E: presence;proximity;vaira = R: ostilitate;dusmanie;ura;agresiune; E: hostility;
enmity; hatred ; aggression; tyāgaḥ (tyaga) = R: abandonare;renuntare;spriritul in care se sacrifica tot catre divinitate;detasare
de fructele actiunilor; starea descrisa in Bhagavad Gita ca principiu de baza al karma yoga; starea neutrala(vedeti: turiya); E: let
go; give up;abandonment; renunciation; renunciation (of egoism, desires and the world)., the spirit of sacrificing all to God;
Letting go, detachment, renunciation." ;described in the Bhagavad Gita as the basic principle of karma yoga, detachment from
the fruits of one's actions;starea neutral state(see: turiya);
[VIV]If a man gets the ideal of non-injuring others, before him even animals which are by their nature ferocious will
become peaceful. The tiger and the lamb will play together before that Yogi. When you have come to that state, then
alone you will understand that you have become firmly established in non-injuring.
YS 2.36. 2.36. s:ty:)et:Åay:aø e#y:aPl:aÂ:y:tv:m:Î .

satya-pratiṣṭhāyāṃ kriyā-phalāṡrayatvam.
satya pratiùñhàyàü kriyàphalà÷rayatvam
satyapratisthayam kriyaphalashrayatvam

R: Prin inradacinare in satya (abtinerea de la minciuna;practicarea adevarului in gand,cuvant si
fapte)conduce la (darul) implinirii faptelor( fie ele ganduri,vorbe,intentii,actiuni ale corpului);
E: On being firmly established in satya (truthfulness) events confirm his words [the effectiveness of his
words and acts is immediately to be seen ].F: Par un enracinement ferme dans la véracité (satya), les actes
et les mots (du yogi ) acquièrent le pouvoir de fructifier. S: Siendo firmemente establecido en la
verdad(satya), las acciones resultan en frutos, dependiendo enteramente de ella.
satya= R: abtinerea de la minciuna;practicarea adevarului in gand,cuvant si fapte; E: truth ;veracity;truthfulness
kriyā (kriya): R: actiune; practica; al actiuni;al faptei( fie ele ganduri,vorbe,intentii,actiuni ale corpului); E: actions;action;
phalā(phala)= R: fruct; efect;a fructifica;a genera drept efect;a rezulta;rezultat [experienta placerii si
durerii;jati(nastere),desha(loc) si kala (timp,moment)]; (darul) implinirii; rezultat; fruct; E: fruition, results, effects;
āṡraya (ashraya)= R: punct de sprijin;ajutor;se bazeaza pe ;starea de a fi un substrat; E: state of being a substratum; rest on
tvam= R: din cauza ca;tu;Tat Tvam Asmi(Acela tu esti) ; E: due to the fact that; only ;you; Tat Tvam Asmi (That Thou
Art;That you are);
tattvam : R: "asa-itate","ainsite";tat:acela ,reprezinta esentialul prezent in fiecare lucru;principiul fundamental al unui
lucru;adevar,adevarata natura;realitatea ultima;in Vedanta termenul tattva e considerat o contractie a lui tat (acela) si tvam(tu) si
inseamna:Tu esti Acela(tu ca atman esti Acela- Brahman,eternul; principiu,element fundamental in fiecare filozofie;vedeti plansa
cu cele 25 tattva din Samkhya:1.Purusha;2.Prakriti in starea avyakta(nemanifestata) si manifestata;3.Buddhi(mahat);4.Ahamkara;
5.Manas; 6.Cele cinci tanmatra;7. Cele cinci maha-bhutas;8. Cele cinci buddhi indriya);9. Cele cinci karmen indriya . E: essence;
subtle elements in Samkhya; thusness, "thatness" ; elemental quality, principle;āṡrayatvam (ashrayatvam) = R: se
bazeaza pe;vin ca rezultat a;sunt dependente de; E: rest on; come as a result of, are dependent on, are subservient to;
[VIV]When this power of truth will be established with you, then even in dream you will never tell an untruth. You
will be true in thought, word, and deed. Whatever you say will be truth. You may say to a man, "Be blessed," and
that man will be blessed. If a man is diseased, and you say to him, "Be thou cured," he will be cured immediately.
NOTA:The precept ‘Tat tvam asi’ in Chandogya Upanishad is in the nature of an upadesa. On the other hand the
mahavakyas ‘Aham Brahmasmi, Ayam Atma Brahma’, Prajnanam Brahma’ are truths to be realised in self-
experience. In all these (i) Brahman, (ii) the soul or self and (iii) a state of being are referred to. Even the purpose of
the upadesa Tat twam asi is to ultimately realise a state of being as an experience. What is the nature of this
experience?
Among the states of consciousness of a being, certain jagrat or waking states are quite intriguing. In one of these
states, the self (devoid of all attachments to the external world and even its own faculties at the astral, mental and
supra-mental levels) abides in itself. This is the state in which the soul consciousness is consciously aware of itself
(and nothing else) with a conscious effort on its part. In this state it is aware of and has an experience of itself to the
exclusion of all other things. This is a state of dualism, the subtle dualism of the self being conscious of the fact that it
is conscious of its consciousness or self. This is a state of self-realization and refers to the ‘aham’, or ‘ayam’ or
‘pragnanam’ (or twam’) content of the mahavakyas referred to earlier. It is the state of cognition of the being ‘aham
asmi’ (or ‘twam asi’). This may be referred to as prajnanam which ultimately leads to jeevanmukti or kevala avastha.
YS 2.37. 2.37.Ast:ðy:)et:Åay:aø s:v:ürtn:aðp:sT:an:m:.

asteya- pratiṣṭhāyāṃ sarva-ratnopasthānam.
asteya- pratiṣṭhāyāṃ sarva-ratnopasthānam
asteyapratisthayam sarvaratnopasthanam

R: Prin inradacinare in asteya(a nu fura;a nu ravni la bunul altuia) orice comoara ii este la indemana [i se
incredinteaza orice tezaur;se obtine(darul) accesului la orice comoara]; E: On being firmly established in
asteya (non-stealing;honesty ) all [kinds of] treasures present themselves(before Yogi)
F: Par un enracinement ferme dans l'état de ne pas voler (asteya), tous les tresors se présentent (au yogi). [ Quand
le désir de prendre disparait, les joyaux apparaissent]; S: Siendo firmemente establecido en asteya (el no robar
la honestidad), todas las gemas se presentan.
asteya= R: nu fura;respecta teritoriul propriu al celorlalti; onestitate; E: non-stealing;not stealing; the ability to resist a desire
for that which does not belong to us; abstinence from theft; abstention from stealing;
sārva(sarva) = R: fiecare(tot-distributiv); orice; tot; E: each;all;ratna = R: comori; E: jewel; treasure;upasthānam = R:
a veni singura;a se apropia;a apare; E: approach, materialize;
[VIV]The more you fly from nature, the more she follows you; and if you do not care for her at all, she becomes your
slave.
YS 2.38. 2.38. b:ÒÉc:y:ü)et:Äay:aø v:iy:ül:aB:H .

brahmacarya- pratiṣṭhāyāṃ vīrya-lābhaḥ.
brahmacaryapratiùñhàyàü vãryalàbhaþ
brahmacharya pratisthanam viryalabhah
R: Prin inradacinare in brahmacharya [in starea nediferentiata din copilarie(castitatea naturala)] se
dobandeste virya[vigoarea,vitalitate;viata;energie,forta,tinerete permanenta;imortalitate; cel care a unit in
fiinta sa polul individual(cerebral) cu cel social(sexual) detine cunoasterea si forta speciei;creste raza de
actiune a puterii de a influenta semenii (parfumul sfintilor;aura;raza de actiune se extinde de la familie,sat,
tara,la specie si univers);devine regina roiului;seful organismului colectiv uman];
E: On being firmly established in brahmacharya (sexual continence) is acquired virya (vigour, vitality);
F: Par un enracinement ferme dans l'état de chasteté (brahmacharya) est acquise virya (une grande vitalité);
S: Siendo firmemente establecido en brahmacharya (la abstinencia sexual) se obtiene virya (poder;
energía).

brahmacarya = R: castitatea; : abstinenta sexuala; starea nediferentiata din copilarie(castitatea naturala);practica abtinerea de
la risipirea energiei vietii;elimina senzualitatea(pornografia;sexualitatea; vulgaritatea,obscenitatea,trivialitatea); practica
abtinerea de la sexualitate in ganduri , perceptii,limbaj si fapte;nu transforma alte fiinte in obiecte de satisfacerea a placerilor;"ce
tie nu-ti place altuia nu-i face";celibat;moderatie in dorinte,practica abtinerea de la risipirea energiei vietii; controlul energiei
sexuale;dedicarea vietii in realizarea menirii omului:realizarea adevaratei sale identitati de manifestare a Constiintei universului-
Brahman;abstinenta sexuala si senzuala;intrarea in starea nediferentiata sexual de copil pt. mentinerea curgerii ascendente a energiei
speciei;abtinere(forma de asceza;tapas) de la risipirea energiei vietii care declanseaza secretia hormonilor mortii (cazul somonilor
care imbatranesc accelerat dupa depunerea icrelor); E: chastity; celibacy, abstention from incontinence; continence ; abstaining
from impurity; moderation moderation in all our actions; abstention from sexual engagements; impeccable conduct; not lusting ;
vīrya (virya) = R: forta;energie;putere;vigoare;curaj de neinfrant; vigoarea,vitalitate;viata;energie,forta,tinerete
permanenta;imortalitate;cunoasterea si forta speciei devine a aceluia care a unit in fiinta sa polul individual(cerebral) cu cel
social(sexual);creste raza de actiune a puterii de a influenta semenii (parfumul sfintilor;aura;raza de actiune se extinde de la
familie,sat, tara,la specie si univers);devine regina roiului;seful organismului colectiv uman; E: energy, vigor
lābhaḥ(labhah) = R: dobandire;obtinere;castig; E: acquired; gained;
[VIV]The chaste brain has tremendous energy and gigantic will-power. Without chastity there can be no spiritual
strength. Continence gives wonderful control over mankind. The spiritual leaders of men have been very continent,
and this is what gave them power. Therefore the Yogi must be continent.
YS 2.39. 2.39. Ap:erg:ÒhsT:òy:ðü j:nm:kT:öt:as:öb:aðD:H.

aparigraha-sthairye janma-kathantā-sambodhaḥ.
aparigrahasthairye janmakathaütàsaübodhaþ
aparigrahasthairye janmakathantasambodhah
R: Prin fixare stabila in aparigraha(eliminarea dorintei de a poseda;neidentificare cu ceea ce apuci senzorial,mental
ori fizic) [este descoperita] menirea vietii(janman kathamta; cum, de ce si de unde vine nasterea trecuta,
prezenta si viitoare) [si este realizata] sambodha [trezirea;Iluminarea];
E: On being firmly settled in aparigraha (non-possessiveness;freedom from wanting) [is discovered] the
real purpose of existence(janman kathamta; how, why and wherefore of one's birth comes) and is
realized sambodha (awakening;Enlightenment, highest wisdom); F: En atteignant la perfection dans
aparigraha (l'état de désintéressement face a la possesion; absence d’avidité) on connait la signification de
la vie ( janman kathamta; le pourquoi de ses naissances passées et futures) et est réalisée sambodha [l'etat
éveillé; Illumination; connaissance parfaite]; S: Permaneciendo estable en aparigraha( la no-posesividad),
permite acceder al porqué de la existencia(janman kathamta;el conocimiento del cómo y de dónde proviene el
nacimiento) y a la Iluminación mística (sambodha;supremo conocimiento de la Realidad) .

aparigrahā (aparigrahā) = R: abtinerea de la dorinta de a poseda, non-posesiune; de a acumula ;aceasta atitudine vizeaza
detasarea de posesiuni a atentiei;eliminarea lacomiei,avaritiei;suntem posedati de ceea ce posedam; "unde ti-e comoara acolo iti e
si inima"(atentia); nu transforma creatiile divine(plante,animale,oameni, pamanturi fiintele din univers) in obiecte si marfuri care
sa fie posedate;nu trai in iluzia ca "a avea" poate sa se substituie menirii omului care este de "a fi"];a nu fi apucator;a nu fi lacom;
dorinta de a apuca (pastra;poseda,de a ne insusi;a avea); inlocuirea lui "a fi" cu "a avea"; In urma programarii si conditionarii
oamenii si-au uitat menirea si au inceput sa traiasca pt. "a avea"(a lua;a apuca;a acumula) in loc de "a fi" .Atunci cand ne trezim
descoperim ca traim intr-un univers holografic,in care totul este prezent acum si aici in fiecare parte a sa .Actiunea pt. a avea este
fara sens deja cand avem totul ;Problema este situata in domeniul controlului si al manipularii constiintelor de catre cei care se
cred in posesia semenilor, pe care-i transforma astfel in consumatori si in marfuri, care se vand pt. a avea si ei ceea ce au
profesorul Ethan Powell (alias:Anthony Hopkins), un cunoscut expert in studierea comportamentului gorilelor,foloseste termenul
"takers"("apucatori" pt. a numi oamenii care au uitat rostul vietii)[YS 1.12. YS 1.37 YS 2.2 YS 2.7].
E: not being acquisitive; lack of greed; abstinence from avariciousness; non-possessiveness ;nonpossessiveness; nongreediness
or the ability to accept only what is appropriate; not holding possessions;abstention from acceptance of gifts; abstention from
avarice, not possessing;the desire to take;mankind is divided between "to have" ("takers") and "to be"("beings"); You can
discover the conditioning or the programming "to have" and "to take" instead of "to be" in the movie "Instinct ", in which Ethan
Powell (alias:Anthony Hopkins), a well known expert in the behaviour of gorillas use the term "takers"(to name all the people
that has forgotten what is the real meaning of life)[see:YS 1.12];
sthairye = R: fermitate;soliditate;permanentafiind stabil asezat;devenind ferm fixat in ; E: on becoming steady or
confirmed;being settled in;janman = R: nastere;origine;viata;existenta intrupata; E: birth;origin;existence;
kathantā (kathanta) = R: cauza;le pourquoi ;cum si de unde;semnificatie;scop; E: "how" and "wherefore";meaning;
purpose;janma kathanta= R: menirea vietii; cum ,de ce si de unde vine nasterea trecuta, prezenta si viitoare; E: the real
purpose of existence; how , wherefore and why of one's birth comes;saṃbodhaḥ (sambodhah) = R: cea mai inata
intelepciune; faptul de a fi trezit;trezirea;Iluminare cunoastere;intelegere;; E: insight; highest wisdom; awakening ; enlightenment ;
knowledge;understanding why;
[VIV]When a man does not receive presents, he does not become beholden to others, but remains independent and
free. His mind becomes pure. With every gift, he is likely to receive the evils of the giver. If he does not receive, the
mind is purified, and the first power it gets is memory of past life. Then alone the Yogi becomes perfectly fixed in his
ideal. He sees that he has been coming and going many times, so he becomes determined that this time he will be
free, that he will no more come and go, and be the slave of Nature.
[RO] Aparigraha este una dintre cele mai importante virtuti. Ea inseamna renuntarea la tendinta de a acumula
obiecte de utilitate si placere. Aspirantul pastreaza numai acele obiecte strict esentiale pentru trai. Acest lucru
elibereaza mintea de preocupari si de griji.Multi aspiranti nici nu folosesc focul pentru a se incalzi si au numai
un schimb de haine. Ei nu au un loc fix de viata. Mintea lor este atat de libera si relaxata incat ei pot face orice,
oriunde. Aceasta este aparigraha; dupa antrenarea corespunzatoare a mintii, aspirantul poate avea si alte
lucruri, cum ar fi scaun, masa etc., daca are de facut o munca speciala. Samskaras-urile (tendinte mentale)
posesiunii trebuie mai intai eliminate complet, fiinta putand apoi incepe o noua viata.
Astfel aparigraha (non-posesiune) constituie o sadhana (practica spirituala) temporara in viata aspirantului.
Daca acest fel de sadhana este continuata dincolo de limitele obisnuite, ea da nastere la slabiciune si obsesii,
dar ea este necesara la inceput, pentru a indeparta obiceiurile rele. Cand acestea sunt eliminate, fiinta poate
poseda diferite lucruri care sa-i serveasca pentru lucru si pentru ajutorarea umanitatii. Atunci cand aceasta
sadhana (practica spirituala) este ferm stabilita, aspirantul ajunge sa cunoasca vietile sale anterioare - felul lor,
cand s-au desfasurat si ce scop au avut. Fiinta poate sa ajunga sa-si cunoasca chiar viitoarea nastere. Tot asa
cum atunci cand vedeti nori pe cer stiti ca va fi ploaie, similar aflati informatii despre viitoarea nastere daca ati
ajuns sa fiti ferm stabiliti in aparigraha (non-posesiune).
Starea de invulnerabilitate la contaminare/ Invulnerability to contamination
YS 2.40. 2.40. S:aòc:at:Îsv:a¤j:Øg:Øps:a p:ròrs:ös:g:üH .

ṡaucāt svāṅga-jugupsā parair asansargaḥ.
÷aucàtsvàïgajugupsà parairasaüsargaþ
sauchatsvangajugupsa parairasamsargah
R: Prin practica saucha[curateniei;purificarii;eliminarii impuritatilor din corp,minte si din celelalte invelisuri
(grosiere si subtile)] se realizeaza jugupsa(detasarea,distantarea;deconectarea) fata de propriul corp(svanga) a altor
corpuri (paraih) prin [manifestarea]asamsarga(puterea divina(siddhi) care confera starea de invulnerabilitate la
agenti contaminanti fizici,chimici ori biologici;respingerea contactului fizic(praf,noroi); incetarea contactului
fizic;slabirea atasarii];E: Through saucha (purity) [is realized] jugupsa (distance;detachment;withdrawal) from his
own body(svanga) of others (paraih) due to [the manifestation of ] asamsarga (invulnerability to contamination;
cessation-of physical contact; freedom from contact ;disinclination to come in physical contact; repulsion of
contaminants); F: Par la pratique de la purification (saucha), est realisée jugupsa (une distance;détachement,
déconnexion) de son propre corps (svanga) envers d'autres corps (paraih) par la manifestation de
asamsarga [le pouvoir divine(siddhi) d’invulnerabilité face aux contaminants physiques, chimiques et
bactériologiques;une répulsion du contact physique]; S: A través la prática de la saucha (pureza do corpo, da
mente e do espírito) procura la jugupsa(desconexión;distanciamiento) entre del propio cuerpo(svanga) con los otros
cuerpos (paraih) par asamsarga [el poder divino(siddhi) de la invulnerabilidad ante los contaminantes; desaparece
y cesa el contacto físico con los contaminantes físicos,químicos y biológicos; no hay contacto con los otros cuerpos:
con el agua, barro o espinas etc.)

ṡaucāt (shauchat) = R: din curatenie;prin purificarea;eliminarea impuritatilor; sa fi limpede,clar sau curat in
ganduri,vorbe,fapte si corp E:purity; internal and external purification; cleanliness; cleanliness or the keeping of our bodies and
our surroundings clean and neat; in the traditional codification, this item is listed under Yamas; this word means purity;
sva= R:propria ;al sau propriu; E: self ,own, true; that which is perceived, owned;
aṅga(anga) = R: ramuri;membre;ramura;brat;parte(a aceluiasi corp: svanga propriul corp);membru, madular;
craca;componente; Yoga a lui Patanjali (Raja Yoga- Yoga Regala) este numita si Ashtanga Yoga(calea de unificare cu opt ramuri)
fiindca e alcatuita din opt(asht) parti, ramuri sau brate (anga), iar aceste ramuri sunt interdependente si au valoare egala(fiecare poate
conduce la Cer. Intregul sistem yoga este impartit in doua : bahiranga(extern) si antaranga(intern). Yama, niyama, asana,
pranayama si pratyahara formeaza aspectul extern,ramurile externe( bahiranga) sau yoga exoterica,exterioara . Ultimile trei
ramuri(dharana, dhyana si samadhi), formeaza aspectul intern,ramurile interne(antaranga) sau Yoga esoterica ,interioara,in care se
trece de la metoda de contemplare obiectiva la cea subiectiva ; E: limb,branch;part; body parts;component; Astanga Yoga (i.e.
Yoga with eight limbs);svāṅga (svanga)= R: propriul corp; E: our own body; one's own bodily life; one's own body
jugupsā (jugupsa) = R: protectia (propriul corp); distantare; detasare; neutralitate; indiferenta ; E: disinclination,detachment;
distance; disgust;withdrawal; protection (of one's own body); develops detachment;
de a merge dincolo de; III.19 - III.38; param (neutru, nominativ, singular) I.16; paraih(parair) (masculin, instrumental, plural);
fata de celelalte(corpuri);cu altii; YS 2.40; E: MW586.1 (masculin) suprem, superior, profound, higher; 2)
other;different;stranger; following; after; something which comes next, something which follows after; 3) go further than,
farther, go beyond that; III.19 - III.38; param (neutru, nominativ, singular) I.16; paraih(parair) (masculin, instrumental, plural)
other; with others; the body of others; YS 2.40; S: MW586.1 (masculino) supremo, superior, profundo, elevado 2) otro,
diferente, siguiente; 3) indica la idea de ir mas allá; III.19 - III.38; param (neutro, nominativo, singular) I.16; paraih(parair)
(masculino, instrumental, plural) II.40;
asaṃsargaḥ(asamsargah) = R: repulsia;incetarea contactului fizic;respingerea (altor corpuri:noroi,praf,agenti
contaminanti: chimici,fizici si biologici); starea de invulnerabilitate la contaminare;cultivarea puritatii e o forma de practicare a
tapas(ascezei) si a castitatii (brahmacharya); lipsa de relatii;non-contactul;slabirea atasarii; non-atasament;dorinta de
necontaminare;respingerea contactului fizic;eliberarea de contact; vedeti si puterea divina descrisa in YS 3.40 unde apare termenul
asanga neatingerea, invulnerabilitatea;fara contact; E: repulsion of contaminants; cessation of contact, non-association freedom
from contact ; invulnerability to contamination; noncontamination; disinclination to come in physical contact; non-infection from
contact; contact with; see also asanga in YS 3.40 untouched, invulnerability; without touching
[DM]vedeti si puterea divina descrisa in YS 3.40 unde apare termenul asanga neatingerea, invulnerabilitatea;fara
contact/ see also asanga in YS 3.40
[Sanderson Beck] Curatenia aduce protectia propriului corp si neinfectarea la contactul cu alte corpuri
[Sanderson Beck] Cleanliness brings protection of one's own body and non-infection from contact with others
Sanderson Beck,Yoga Sutras "union threads" by Patanjali, English version,1996.
YS 2.41. 2.41.s:tv:S:Øe¹s:aòm:n:sy:òkag:ÒÎy:ð¡ndÓy:j:y:atm:dS:ün:y:aðgy:tv:aen: c: .
sattva-ṡuddhi-saumanasyaikāgryendriya-jayātma-darṡana-yogyatvāni ca.
sattva÷uddhisaumanasyaikàgryendriyajayàtmadar÷anayogyatvàni ca
sattvashuddhisaumanasyaikagryendryajayatmadarshana yogyatvani cha

R: Purificarea (shuddhi) la nivelul sattva guna[referire la buddhi (intelectul;"marea sala luminoasa a
constiintei";mahat;vijnanamaya kosha)] se realizeaza saumanasya (inseninarea, limpezirea clarificarea sau
calmarea mintii;starea de relaxarea; atitudine constanta de buna dispozitie), ekagrya( stabilizarea focalizarii si a
coerentei mentale;concentrarea intr-un punct), indriya-jaya(stapanirea terminalelor senzoriale si efectoare; control al
simturilor si al actiunilor) precum si capacitatea(yogyatvani) pt.atma-darshana[de a vedea constiinta
profunda(Sinele;atman); Atman, Sinele individual, este identic cu Brahman, Sinele universal printr-un proces de
proiectie holografica]; E: Purity (shuddhi) at the level of sattva guna [a reference to the plane of intellect
buddhi;mahat;vijnanamaya kosha] also brings about saumanasya [serenity; clarity, gladness;cheerfull-
mindedness],ekagrya(power of single-point concentration), indriya-jaya (mastery over senses and acts; control of
the senses) and capacity(yogyatvani) for atma-darshana (the vision of Self; perceive the soul;self-awareness; direct
perception of Self(Atman); Atman (the individual Self), is identical to the Universal Self and Ultimate
Reality(Brahman) due to a process of holographic projection];F: La purification (shuddhi) du sattva guna[de la
pensée;une référence à l’intellect :Buddhi or Mahat, ou le «grand principe»;vijnanamaya kosha] apporte
saumanasya (sérénité, calme, clarté d'esprit, la joie et la bonne humeur;les sentiments agréables), ekagrya( la
concentration;l'état de convergence), indriya-jaya(la subjuguation des sens;la victoire sur les sens) et
l'habilite(yogyatvani) pour atma-darshana (atma-darshan: la vision de son propre Soi Atman; L'Atman, le Soi
individuel, est identique au Brahman, le Soi universel par un processus de projection holograpique; l'auto-
réalisation). S: La práctica de la pureza(shuddhi) del sattva guna [principio mental, luminosidad mental, el aspecto
más puro de la mente: buddhi;mahat;vijnanamaya kosha] produce saumanasya [claridad,la limpieza;alegría,
jovialidad, satisfacción mental; sau (forma reforzada) deriva de su (bueno, bien) + manasya (tener en mente, pensar)
deriva de -man (pensar, hacer conjeturas)], ekagrya (fijar un único objetivo, la concentración; atención), indriya-
jaya (el control de los sentidos) y capacidad (yogyatvani) para atma-darshana (la visión del propio ser;la
autoobservación).

sattva = R:sattva guna: echilibru, armonie;stabilitate;luminozitatea,puritate; referire la buddhi(intelectul;"marea sala
luminoasa a constiintei";mahat;vijnanamaya kosha) ; E: clarity, luminosity; a fundamental quality of nature, or guna;
guṇa (guna) = R:calitate esentiala; cele trei tendinte ale Naturii:sattva(echilibru, armonie;stabilitate), rajas(activitate;
expansiune),tamas(inactivitate,contractie,inertie); E: fundamental qualities of nature; [three] constituents
(guna);(three)qualities;the attributes; (qualities of matter); potencies;
ṡuddhi (shuddhi) = R:puritate;purificarea; E:purity; by cleanliness; aṡuddhi (ashuddhi) = impuritate,obstacolele; E:
impurity; obstacle;
sattva shuddhi = R: purficare interna;purificarea ajunsa la nivel sattvic; referire la buddhi (intelectul;"marea sala luminoasa
a constiintei";mahat;vijnanamaya kosha); E: purity sattva guna;a refference to the purity of mind-sattva; cleansing of
buddhi(intelectul;"marea sala luminoasa a constiintei";mahat;vijnanamaya kosha); saumanasya = R:inseninarea,
limpezirea clarificarea sau calmarea mintii;relaxarea;atitudine constanta de buna dispozitie;ca urmare a eliminarii karmashaya
(samskaras);actiune de purificare a vijnanamaya kosha(buddhi);parfumul si catifelarea florilor SB(Śrīmad Bhāgavatam)
11.26.18; veselie;a peisajului; SB 3.8.24; E: serenity; clarity;a quiet spirit;gladness; happiness;benevolence, causing gladness or
cheerfulness of mind, right understanding; the fragrance and tenderness of flowers SB(Śrīmad Bhāgavatam) 11.26.18;of the
scenery; SB 3.8.24; eka = R: unul; E:one;
agrya = R:indreptare;tintire; E: pointed; ekagrya = R:focalizare; E: one-pointed focus; power of single-point concentration;
indriya(action organs); including manas-thought; jaya = R:control;stapanire; E: mastery; conquest; indriya jaya=
R:control al simturilor si al actiunilor; (fiindca mintea a pierdut interesul pentru alte corpuri si obiecte ale simturilor; YS 2.40)];
E: mastery over senses and acts; control of the senses; conquest of the senses; ātma(atma)= R:sinele; esenta sau scanteia
divina din fiecare fiinta;adevarata natura; Purusha E: self, essence ;the divine spark in a human being ; Purusha;
atmadarshana= R:viziunea sinelui; E: the vision of Self; perceive the soul;self-awareness; direct perception of Self; Self-
vision; yogyatvāni (yogyatvani) = R:capacitate corespondenta, potrivire; E: capacity;capability; fitness for; readiness to;
Vedeti in lb. romana in cartea:Tratat Practic de Raja Yoga, de Mirahorian
Darshanas in Hindu philosophy/Sistemele filosofice hinduse(darshana)
from:http://en.wikipedia.org/wiki/Hindu_philosophy
In the history of the Indian subcontinent, following the establishment of Vedic culture, the development of
philosophical and religious thought over a period of two millennia gave rise to what came to be called the six schools
of aastika, or orthodox, Indian philosophy or Hindu philosophy. These schools have come to be synonymous with the
greater religion of Hinduism, which was a development of the early Vedic Religion.
Contents
1 Darshanas
1.1 Sankhya
1.2 Yoga
1.3 Nyaya
1.4 Vaisheshika
1.5 Purva Mimamsa
1.6 Vedanta
1.6.1 Advaita
1.6.2 Visishtadvaita
1.6.3 Dvaita
1.6.4 Dvaitadvaita (Bhedabheda)
1.6.5 Shuddhadvaita
1.6.6 Acintya Bheda Abheda
1.Darshanas
Hindu philosophy is divided into six orthodox (Sanskrit āstika) schools of thought, or darshanas, listed below.
1.1 Samkhya
Samkhya is the oldest of the orthodox philosophical systems in Hinduism. Samkhya postulates that everything in
reality stems from purusha (Self or soul) and prakriti (Matter, creative agency, energy). There are many souls and
they possess consciousness, but they are devoid of all qualities[citation needed]. Prakriti/Matter consists of three
dispositions: steadiness (sattva), activity (rajas), and dullness (tamas), known as the three gunas, or qualities. Because
of the intertwined relationship between the soul and these dispositions, an imbalance in disposition causes the world
to evolve. Liberation occurs with the realization that the soul and the dispositions are different. Samkhya is a dualistic
philosophy, but there are differences between Samkhya and other forms of dualism. In the West, dualism is between
the mind and the body, whereas in Samkhya it is between the self and matter. The concept of the self is roughly
equivalent to the Western concept of the mind. Samkhya was originally not theistic, but in confluence with Yoga it
developed a theistic variant.
1.2 Yoga
In Indian philosophy, Yoga is the name of one of the six orthodox philosophical schools.[1][2] The Yoga
philosophical system is closely allied with the Samkhya school.[3] The Yoga school as expounded by Patanjali
accepts the Samkhya psychology and metaphysics, but is more theistic than the Samkhya, as evidenced by the
addition of a divine entity to the Samkhya's twenty-five elements of reality.[4][5] The parallels between Yoga and
Samkhya were so close that Max Müller says that "the two philosophies were in popular parlance distinguished from
each other as Samkhya with and Samkhya without a Lord...."[6] The intimate relationship between Samkhya and
Yoga is explained by Heinrich Zimmer:
"These two are regarded in India as twins, the two aspects of a single discipline. Sā khya provides a basic theoretical
exposition of human nature, enumerating and defining its elements, analyzing their manner of co-operation in a state
of bondage (bandha), and describing their state of disentanglement or separation in release (mok a), while Yoga
treats specifically of the dynamics of the process for the disentanglement, out outlines practical techniques for the
gaining of release, or 'isolation-integration' (kaivalya)."[7]
The foundational text of the Yoga school is the Yoga Sutras of Patanjali, who is regarded as the founder of the formal
Yoga philosophy.[8] The Sutras of the Yoga philosophy are ascribed to Patanjali, who, may have been, as Max
Müller explains, "the author or representative of the Yoga-philosophy without being necessarily the author of the
Sutras."[9]
1.3 Nyaya
The Nyaya school is based on the Nyaya Sutras. They were written by Aksapada Gautama, probably in the second
century B.C.E. The most important contribution made by this school is its methodology. This methodology is based
on a system of logic that has subsequently been adopted by the majority of the Indian schools. This is comparable to
the relationship between Western science and philosophy, which was derived largely from Aristotelian logic.
Nevertheless, Nyaya was seen by its followers as more than logical in its own right. They believed that obtaining
valid knowledge was the only way to gain release from suffering, and they took great pains to identify valid sources
of knowledge and distinguish these from mere false opinions. According to Nyaya, there are exactly four sources of
knowledge: perception, inference, comparison, and testimony. Knowledge obtained through each of these is either
valid or invalid. Nyaya developed several criteria of validity. In this sense, Nyaya is probably the closest Indian
equivalent to analytic philosophy. The later Naiyanikas gave logical proofs for the existence and uniqueness of
Ishvara in response to Buddhism, which, at that time, was fundamentally non-theistic.
1.4 Vaisheshika
The Vaisheshika school was founded by Kanada and postulates an atomic pluralism. All objects in the physical
universe are reducible to certain types of atoms, and Brahman is regarded as the fundamental force that causes
consciousness in these atoms.
Although the Vaisheshika school developed independently from the Nyaya, the two eventually merged because of
their closely related metaphysical theories. In its classical form, however, the Vaisheshika school differed from the
Nyaya in one crucial respect: where Nyaya accepted four sources of valid knowledge, the Vaisheshika accepted only
two:perception and inference.
1.5 Purva Mimamsa

The main objective of the Purva Mimamsa school was to establish the authority of the Vedas. Consequently, this
school's most valuable contribution to Hinduism was its formulation of the rules of Vedic interpretation. Its adherents
believe that one must have unquestionable faith in the Vedas and perform the yajñas, or fire-sacrifices, regularly.
They believe in the power of the mantras and yajñas to sustain all the activity of the universe. In keeping with this
belief, they place great emphasis on dharma, which consists of the performance of Vedic rituals.
The Mimamsa accepted the logical and philosophical teachings of the other schools, but felt they did not sufficiently
emphasize attention to right action. They believed that the other schools of thought that aimed for release (moksha)
did not allow for complete freedom from desire and selfishness, because the very striving for liberation stemmed
from a simple desire to be free. According to Mimamsa thought, only by acting in accordance with the prescriptions
of the Vedas may one attain salvation.
The Mimamsa school later shifted its views and began to teach the doctrines of Brahman and freedom. Its adherents
then advocated the release or escape of the soul from its constraints through enlightened activity. Although Mimamsa
does not receive much scholarly attention, its influence can be felt in the life of the practising Hindu, because all
Hindu ritual, ceremony, and law is influenced by this school.
1.6 Vedanta
The Vedanta, or later Mimamsa school, concentrates on the philosophical teachings of the Upanishads rather than the
ritualistic injunctions of the Brahmanas.
While the traditional Vedic rituals continued to be practised as meditative and propitiatory rites, a more knowledge-
centered understanding began to emerge. These were mystical aspects of Vedic religion that focused on meditation,
self-discipline, and spiritual connectivity, more than traditional ritualism.
The more abstruse Vedanta is the essence of the Vedas, as encapsulated in the Upanishads. Vedantic thought drew on
Vedic cosmology, hymns and philosophy. The Brihadaranyaka Upanishad is believed to have appeared as far back as
3,000 years ago. While thirteen or so Upanishads are accepted as principal, over a hundred exist. The most significant
contribution of Vedantic thought is the idea that self-consciousness is continuous with and indistinguishable from
consciousness of Brahman.
The aphorisms of the Vedanta sutras are presented in a cryptic, poetic style, which allows for a variety of
interpretations. Consequently, the Vedanta separated into six sub-schools, each interpreting the texts in its own way
and producing its own series of sub-commentaries. Four of them are given here.
1.6.1 Advaita
Advaita is probably the best-known of all Vedanta schools. Advaita literally means "non duality." Its first great
consolidator was Adi Shankaracharya (788-820[citation needed]), who continued the line of thought of some of the
Upanishadic teachers, and that of his teacher's teacher Gaudapada. By analysing the three states of experience—–
waking, dreaming, and deep sleep—–he established the singular reality of Brahman, in which the soul and Brahman
are one and the same. Ishvara is the manifestation of Brahman to human minds under the influence of an illusionary
power called Avidya.
1.6.2 Visishtadvaita
Ramanujacharya (1040-1137) was the foremost proponent of the concept of the Supreme Being having a definite
form, name, and attributes. He saw this form as that of Vishnu, and taught that reality has three aspects: Vishnu, soul
(jiva), and matter (prakrti). Vishnu is the only independent reality, while souls and matter are dependent on Vishnu
for their existence. Thus, Ramanuja's system is known as qualified non-dualism.
1.6.3 Dvaita
Like Ramanuja, Madhvacharya (1238-1317) identified Brahman with Vishnu, but his view of reality was pluralistic.
According to Dvaita, there are three ultimate realities: Vishnu, soul, and matter. Five distinctions are made: (1)
Vishnu is distinct from souls; (2) Vishnu is distinct from matter; (3) Souls are distinct from matter; (4) A soul is
distinct from another soul, and (5) Matter is distinct from other matter. Souls are eternal and are dependent upon the
will of Vishnu. This theology attempts to addresses the problem of evil with the idea that souls are not created.
1.6.4 Dvaitadvaita (Bhedabheda)

Dvaitadvaita was proposed by Nimbarka, a 13th century Vaishnava Philosopher from the Andhra region. According
to this philosophy there are three categories of existence: Brahman, soul, and matter. Soul and matter are different
from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently,
while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further,
Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is
Krishna and his consort Radha, attended by thousands of gopis, or cowherdesses; of the celestial Vrindavana; and
devotion consists in self-surrender.
1.6.5 Shuddhadvaita
Shuddhadvaita was proposed by Vallabhacharya (1479 - 1531), who came from the Andhra region but eventually
settled in Gujarat.
1.6.6 Acintya Bheda Abheda

Main article: Achintya Bheda Abheda
Chaitanya Mahaprabhu (1486-1534), a devotee of Krishna, proposed a synthesis between the monist and dualist
philosophies by stating that the soul is both distinct and non-distinct from God, whom he identified as Krishna, and
that this, although unthinkable, may be experienced through a process of loving devotion (bhakti).[10] This
philosophy of "inconceivable oneness and difference" is followed by a number of modern Gaudiya Vaishnava
movements, including ISKCON, sometimes called the Hare Krishna movement. ISKCON has recently participated in
bringing the academic study of Krishna-related philosophies into Western academia through the theological discourse
on Krishnology.
Notes
1.For an overview of the six orthodox schools, with detail on the grouping of schools, see: Radhakrishnan and Moore,
"Contents", and pp. 453-487.
2. For a brief overview of the Yoga school of philosophy see: Chatterjee and Datta, p. 43.
3.For close connection between Yoga philosophy and Samkhya, see: Chatterjee and Datta, p. 43.
4.For Yoga acceptance of Samkhya concepts, but with addition of a category for God, see: Radhakrishnan and Moore, p. 453.
5.For Yoga as accepting the 25 principles of Samkhya with the addition of God, see: Chatterjee and Datta, p. 43.
6.Müller (1899), Chapter 7, "Yoga Philosophy", p. 104.
7. Zimmer (1951), p. 280.
8. For Patanjali as the founder of the philosophical system called Yoga see: Chatterjee and Datta, p. 42.
9. Müeller (1899), Chapter 7, "Yoga Philosophy", pp. 97-98.
10.Lord Chaitanya (krishna.com) "This is called acintya-bheda-abheda-tattva, inconceivable, simultaneous oneness and
difference."
[VIV]By the practice of cleanliness, the Sattva material prevails, and the mind becomes concentrated and cheerful.
The first sign that you are becoming religious is that you are becoming cheerful. When a man is gloomy, that may be
dyspepsia, but it is not religion. A pleasurable feeling is the nature of the Sattva. Everything is pleasurable to the
Sattvika man, and when this comes, know that you are progressing in Yoga. All pain is caused by Tamas, so you
must get rid of that; moroseness is one of the Exults of Tamas. The strong, the well knit, the young, the healthy, the
daring alone are fit to be Yogis. To the Yogi everything is bliss, every human face that he sees brings cheerfulness to
him. That is the sign of a virtuous man. Misery is caused by sin, and by no other cause. What business have you with
clouded faces? It is terrible. If you have a clouded face, do not go out that day, shut yourself up in your room. What
right have you to carry this disease out into the world ? When your mind has become controlled, you have control
over the whole body; instead of being a slave to this machine, the machine is your slave. Instead of this machine
being able to drag the soul down, it becomes its greatest helpmate.
[RO] Acest lucru este descris de asemenea in Bhagavad Gita. Atunci cind mintea este purificata sau cand se
practica purificarea mentala, fiinta devine capabila sa practice concentrarea si controlul simturilor, e vesela si,
datorita puritatii mentale, este capabila sa aibe viziunea sinelui (atmadarshana).
[DM]Le sixième corps est appelé buddhi (du sanskrit, de la racine verbale budh, qui signifie se réveiller, être éclairé,
savoir). Ce véhicule est supposé être celui de la pureté, de l'esprit universel, conçu comme une sorte d'inséparable
fragment lié à atman, dont il serait l'ultime véhicule. Dans l'homme, buddhi est l'ame spirituelle, la faculté de
discernement, le canal par lequel afflue l'inspiration divine d'atman vers l'égo, et par ailleurs la conscience spirituelle,
ou faculté qui permettrait à l'homme de discerner entre le Bien et le Mal. Les qualités du principe dit buddhique, une
fois éveillées, serait le jugement détaché, la compréhension instantanée, l'intuition de la vérité, l'amour sans limite et
la capacité du pardon universel.
YS 2.42. 2.42. s:öt:að\:adn:Ø¶:m:H s:ØK:l:aB:H.

santoṣād anuttamaḥ sukha-lābhaḥ
saütoùàdanuttamaþ sukhalàbhaþ
santoshadanuttamasukhalabhah

R: [Prin inradacinare in] samtosha(multumire;impacare;acceptarii de sine) se realizeaza sukha(fericirea)
anuttamah(care este nedepasita;nemarginita;netulburata); E: Through contentment (samtosha) is gained
anuttamah (unsurpassed;unexcelled;supreme) sukha(happiness; joy;pleasure)
F: Par la pratique du samtosha (contentement;satisfaction de ce qui est;sérénité; en paix avec nous-mêmes; le
contentement apporte le bonheur, même dans la pauvreté;l’absence de désir ardent pour les choses de ce monde) on
connait anuttamah(le plus haut degré ;insurpassé;incomparable; transcendante;suprême) de sukha(plaisir,détente,
relaxation, l'aisance ,confort;bonheur;félicité;joie);S: De la práctica del contentamiento (samtosha) surge sukha (la
felicidad) anuttamah (suprema; insuperable;sin excesos) ;

santoṣa(santosha) = R: impacarea; multumirea; acceptarea; accepta evenimentele asa cum se prezinta; fii impacat cu ceea
ce esti; fara sa cauti in afara mai mult sau un alt lucru; accepta-te asa cum esti, nu fii alcineva, altceva si fii multumit de darul
primit; nu imita pe nimeni; elimina frustarea, invidia, regretele si cautarea in afara a tezaurului din noi insine; multumirea ne
elibereaza de dorinte,de cautarea sau de ratacirea sterila dupa placeri efemere (dependente ;vicii) si faciliteaza ancorarea in
prezent, acum si aici, in traireaclipa de clipa; ibucura-te,sarbatoreste,celebreaza;Osho: “Renunta la ideea de a deveni cineva,
fiindca tu esti deja o fiinta desavarsita.Tu nu poti sa fii imbunatatit.Tu ai de facut doar un singur lucru: sa intri in starea de
extaz(samadhi) in care sa vedeti asta, sa realizezi asta”. E:contentment; being satisfied with the resources at hand - therefore not
desiring more; "ambition destroys its possesor; contentment or the ability to be comfortable with what we have and what we do
not have; Osho: “Drop the idea of becoming someone, because you are already a masterpiece. You cannot be improved. You
have only to come to it, to know it, to realize it;
anuttamaḥ (anuttamah) = R: suprema;care este nedepasita; cea mai mare [SB 11.13.3]; nemarginita; E: the greatest; SB
11.13.3;unsurpassed;unexcelled;supreme; the highest;
sukha = R: placere,confort;bucurie;fericire;memoria experientelor placute; E: pleasure, happiness, comfort, joy,
satisfaction;remembrance of pleasure; the memory or residue of pleasant experience; sense of enjoyment;
anuttamaḥ sukha (anuttamah sukha) = R: echivalent ananda:beatitudine,fericire neconditionata; E: bliss
lābhaḥ(labhah) = R: realizare;dobandire;obtinere;castig; E: acquired; gained;
[DM] Practica santosha(impacarii;multumirii) aduce dupa ea starea suprema de fericire(relaxare;confort;placere).
Este imposibil pentru cineva care este nemultumit de sine sau de ceea ce-l inconjoara sa realizeze starea de constiinta
suprema.Nemultumirea este una din ancorele care ne mentin prizonieri in lumea din afara (pestera intunecoasa),in lumea
iluziei(maya),prizonieri ai orbirii si ignorantei (avidya).O astfel de ancorare trebuie sa fie indepartata, deoarece ea
provoaca multe complexe indezirabile (dorinte;frustari;neimpliniri) si induce o stare de boala psihica, iar daca mintea este
bolnava nici o sadhana (practica spirituala) nu este posibila.
Fericireasi relaxarea care rezulta din santosha (multumire) este neegalata. Ca rezultat al acestui lucru, fiinta poate ajunge
la nivele foarte profunde de absorbtie meditativa. In absenta multumirii, diferitele complexe mentale ies la iveala si o
astfel de persoana este nepotrivita pentru meditatie.
Asceza(tapas) conduce la manifestarea capacitatilor occulte(siddhi) ale corpului si

ale terminalelor senzoriale si de actiune(indriya)
YS 2.43. kay:ð¡ndÓy:es:e¹rS:Øe¹x:y:a¶: ¶:p:s:H

kāyendriya-siddhir aṡuddhi-kṣayāt tapasaḥ.
kàyendriyasiddhira÷uddhikùayàttapasaþ
kaya indriya siddhis ashuddhi kshayat tapasah

R: Prin practica tapas (asceza;actiuni de purificare;disciplinarea pornirilor,dorintelor) se distrug impuritatile
(ashuddi ksayat) si se realizeaza puteri occulte (siddhis) la nivelul corpului (kaya) si al terminalelor(indriya)[cele
11 organe de cunoastere si de actiune];[referire la denumirea utilizata in buddhism: indriya-bala(puterea divina ,
perfectiunea sau forta oculta simturilor); vedeti: YS 3.16-54 ; YS 4.1]
E: Through tapas (asceticism; purificatory actions; ascetic disciplines;austerities; intense discipline ) the impurities
are destroyed (ashuddi kshaya) and are gained the occult powers (siddhis) of the body (kaya) and of the indriya
(eleven organs for knowledge and action; sense organs);[see also: YS 4.1]
F: Par la pratique tapas (l'austérité) les impuretés sont detruites (ashuddi ksayat) et sont acquis les pouvoirs
occultes(siddhis) du corps(kaya) et des indriya (les organes de connaissance et d’action)[11 Indriya:Jnana Indriya
(5 organes des sens ou organes de connaissance), Karma Indriya (5 Organes d’action ) et Manas(le Mental];
S: Practicando tapas(austeridad;autodisciplina;ascesis) destruye las impurezas(ashuddi ksayat) y surgen las
capacidades paranormales(siddhis) del cuerpo(kaya) y de los indriyas(el agregado o conjunto de indriyas, o sea de
los cinco poderes sensitivos o de percepción, y de los cinco de acción.);[ indriya-bala:En el budismo se denomina
así la fuerza o perfección de los sentidos];

kāya (kaya) = R: corpul; E:body;
indriya(action organs); including manas-thought; F: 11 Indriya : outils de connaissance et d’action, connus par inférence à
partir de l’effet de leur action :Jnana Indriya (5 organes des sens; ou organes de connaissance :Ouie ,Toucher,Odorat,Vision,
Saveur), Karma Indriya (5 Organes d’action :La Voix,Les Mains,Les Pieds,L’Anus,Le Sexe) et Manas : le Mental. Organe
psychique dont le rôle est de coordonner les perceptions et les actions pour une réponse habituelle ou automatique];
siddhiḥ(siddhi) = R: perfectiune; desavarsiri; haruri divine;daruri;puteri secrete;capacitati supranaturale de perceptie si de
actiune;puteri occulte; puteri divine,capacitati paranormale, puteri supranaturale; [vedeti: YS 4.1;YS 3.16-54]; E:
perfection;occult powers ;supernatural powers;psychic powers;exceptional mental capabilities;aṡuddhi (ashuddhi) = R:
impuritate,obstacolele; E: impurity; obstacle; kṣayāt(kshayat) = R: distrugere;ardere;rafinare;slefuire;indepartarea
contitionarilor mentale; E: destruction dwindling, decreasing ;to burn up(impurities); making perfect, refining, polishing,
embellishment, impression, the removal of negative mental conditioning;;aṡuddhi kṣayāt (ashuddhi kshayat) = R:
distrugerea impuritatilor; E: the destruction of impurity;the dwindling of impurity; tapaḥ (tapas) = R: asceza;
austeritate;disciplinarea pornirilor,dorintelor pt.reinstaurarea adevaratei ierarhii de comanda si pt.eliminarea dictaturii
simturilor,tiparelor comportamentale si a dependentelor; a da dovada de infocare si determinare in practica,disciplina,termenul
tapas:"caldura,foc,mortificari ale corpului,indurarea suferintelor";acceptarea aspectelor purificatoare ale experientelor dureroase,
actiuni purificatoare;antrenarea corpului si al simturilor la privatiuni; aprinderea focului interior prin abtinerea de la risipirea
energiei; ceea ce e produs prin caldura,foc; special respectare unui legamant sau a unei indatoriri (de ex.: 'hranirea cu ierburi si
radacini alaturi de intelepti(Rishis)','dedicare invatarii textelor sacre alaturi de Brahmani');un efort sustinut de o dorinta
(motivatie) infocata sau inflacarata capabila sa arda toate obstacolele (legaturile; dependentele;ancorarile) care ne impiedica sa
cunoastem realitatea in mod nemijlocit;actiune constanta ,neintrerupta de constientizare si de purificare a realitatii aflata in raza
noastra de actiune,care se manifesta sub forma gandurilor,vorbelor si al faptelor; actiune exercitata in cursul actelor cotidiene
simple (in lb.skrt.: vipashyana; in pali: vipassana) pt. a dezvolta intuitia de sine (svadhyaya)];[Mo,437] ; practica asidua; puteri
supranaturale dobandite prin actiuni purificatoare care declanseaza unificarea cognitiva,afectiva si volitiva;monoideism;credinta
sau prin penitenta-dorinta intensa, situatii limita in care se mobilizeaza capacitati miraculoase necesare supravietuirii(privatiuni;
post negru;izolare senzoriala in camera intunecata sau prin imersiune,imobilizare prin ingropare; maladii; moarte
clinica;experienta din proximitatea mortii;Near Death Experience;detasarea de corp in cursul unor accidente; E: austerity; intense
desire, purificatory acts ,austerities ascetic disciplines;"warmth;heat;fire"; heat, intensity of discipline, sacred vows, fulfilling the
Yama vows, rules and observances faithfully; the endurance of the opposites; hunger and thirst, heat and cold, standing and
sitting;ascetism;intensity of discipline,;severe self-discipline - mental, moral and physical, spiritual passion, energy, or heat
generated through forgoing dissipative activities;pain;suffering;accepting pain as purification; accepting the purifying aspects of
painful experience, purifying action, training the senses;bodly mortification; penance;special observance(e.g. 'feeding upon herbs
and roots with Rishis','sacred learning with Brahmans') [Mo,437]; purificatory action; the removal of impurities in our physical
and mental systems through the maintenance of such correct habits as sleep, exercise, nutrition, work and relaxation;
[VIV]The results of mortification are seen immediately, sometimes by heightened powers of vision, hearing things at
a distance, and so on.
[DM] Meditatia necesita un corp perfect si organe de simt care sa functioneze perfect.Toate functiile corpului, cum ar fi
respiratia, circulatia sangelui, digestia, secretiile etc., trebuie sa se desfasoare perfect, si pentru asta este necesar sa se
practice tapas. Acest tapas implica supunerea corpului la austeritati, astfel incit el sa poata indura caldura, frigul, otrava
s.a.m.d. Pentru meditatie este necesar un corp puternic.Impuritatile fizice trebuie indepartate din creier, ochi, urechi, nas,
piele, s.a.m.d. Exista cinci tipuri de austeritati(tapas) , cinci focuri care indeparteaza toxinele si intaresc corpul, astfel
incat el devine apt pentru meditatie.:
1. Expunerea corpului la soare, pentru a face pielea rezistenta.
2. Supunerea corpului la caldura focului pentru a-l face subtire si maroniu.
3. Pranayama, se face pentru a crea caldura in corp.(vedeti tehnica tibetana “ tummo” in YS YS 3.41 )
Aceasta caldura nu e numai fizica, este in acelasi timp caldura pranica (vedeti si focul digestiv samana-vayu ,practica
tibetana tummo in :YS 3.41 Jvalanam(eliminarea oricarei boli sau otravi si cresterea stralucirii corpului) se poate obtine
prin samyama asupra samana(suflului mijlociu;focul digestiv);[in traditia tibetana:"tum-mo"(caldura interioara); traditia
medicala chineza a acupuncturii foloseste"aprinderea focului in focarul mijlociu pt. a stimula sistemul imunitar;terapia
Kuhne, adusa de calugarii iezuiti din China produce acelasi efect vindecator tot prin stimularea focarului mijlociu prin
masaj umed;apararea prin febra si reproducerea ei tehnologica(bai hipertermice) a fost utilizata cu succes in boli
terminale];
4. Focul concentrarii asupra unui singur punct trebuie intetit
5. Focul postului.
YS 2.44. 2.44.sv:aDy:ay:aedÄdðv:t:as:ö)y:aðg:H.
svādhyāyād iṣṭa-devatā-samprayogaḥ.
svàdhyàyàdiùñadevatàsaüprayogaþ
svadhyayadistadevatasamprayogah
R:Prin [practica]Svadhyaya[auto-observarii; studiul de sine;ascultarea;centrarea atentiei pe interior de la grosier
(corp fizic) la subtil(prana);cultivarea starii de martor impartial;practicarea vegherii sau a constientei,auto-observarea
si recapitularea (obsevarea retro-activa; reamintire de sine sincronica si diacronica)] conduce la samprayoga
(contactul nemijlocit ;uniunea perfecta) cu ishtadevata[idealul divin;divinitatea aleasa;izvorul;idealul propus fie el
fiinta divina(Iisus),un siddhis ori o stare indicata in yama si niyama];
E: Through[the practice of] Svadhyaya [ self-study ]comes samprayoga (a direct contact ; communion) with
ishtadevata (the divine ideal; the chosen deity); F: Par la pratique du Svadhyaya (l'étude de soi, écoute et
connaissance de soi; intériorisation;la répétition des mantras) est établie samprayoga (un contact direct;l’état de
communion parfaite) avec ishtadevata (l'idéal choisi par l'aspirant au cours de son ascèse;la divinité désirée;
l’intériorisation permet d’appréhender le subtil,la dimension divine); S: Del Svadhyaya (estudio de sí mismo;
interiorización; autoinvestigación) surge samprayoga (el contacto directo; la unión completa e intensiva) con
ishtadevata (la deidad de su devoción;la divinidad deseada);

svādhyāya (svadhyaya) = R: auto-observarea, constienta de sine;onteriorizarea;ascultarea sinelui;autocunoasterea
recapitularea;studiul (individual, scripturi) care conduce la reamintirea adevaratei noastre identitati;studiul textelor sacre ce indica
calea de eliberare si conduc la autocunoastere; repetarea mantrei(japa)]; E: self-study ; self observation; understanding self;self
remembering; study of spiritual scriptures;scriptural listening, studying the teachings and listening to the wise of one's
lineage;recitation, chanting mantras daily; study of spiritual books [S], repetition of sacred mantras or study of sacred literature
[H], study which leads to knowledge of the self through japa [T]; self-study in the context of teachings, remembrance of sacred
word or mantra; study and the necessity to review , recapitulate and evaluate our state ;
iṣṭa( ishta) = R: de predilectie;dorita; E: desired; one’s personal; ideal;
devatā (devata) = R: zeitate; E: deity; divine
samprayoge (samprayoga) : R: cuplare;contact;instalarea legaturii;comuniunea; E: coupling; contact; communion;F: État
de communion parfaite; un contact direct;
[VIV]The higher the beings that you want to get the harder is the practice.
[F] In many schools of Yoga, the practitioner is encouraged to cultivate a ritual relationship to the Divine in the form
of Shiva, Vishnu, Krishna, Kali, or some other traditional figure, which then becomes the yogin’s chosen deity.
[RO] Svadhyaya inseamna a inchide ochii si a asculta propriul sine, ca in antar mauna (practica tacerii launtrice).
Cand acest lucru este practicat, el da nastere la o facultate prin care fiinta devine capabila sa se concentreze profund
asupra zeului sau zeitei de predilectie (zeitatea interioara ; istadevata).
YS 2.45. 2.45. s:m:aeD:es:e¹riÃ:r)eN:D:an:at:Î .

samādhi-siddhir īṡvara-praṇidhānāt.
samàdhisiddhirã÷varapraõidhànàt
samadhisiddhirishvarapranidhanat

R: Prin [inradacinare in] ishvarapranidhana[daruire sau predare catre Divinitate a tuturor fructelor (succese,esecuri)
faptelor noastre] se realizeaza desavarsirea(siddhi) in samadhi (transa mistica; extaz);
E: Through ishvara pranidhana[total surrender to God; the ideal of pure awareness]one can realize the
perfection(siddhi) in samadhi(mystic trance; superconscious state; ecstasy;enstasis integration);
F: Par Ishvara pranidhana (l'abandon complet en Isvara ;la dévotion à Dieu) est atteint la perfection(siddhi) dans
Samadhi(la transe mystique;l'état de superconscience, extase;enstasis, integration;l'union);
S: De la Ishvara pranidhana (completa resignación al Señor) proviene la perfección (siddhi) en samadhi (del
sánscrito sam o samyak: "completo" y "dhi "absorción";la unidad con Brahman en un trance
místico;éxtasis,énstasis,«ensimismamiento» por el cual el sujeto se identifica con lo real absoluto; la interiorización
suprema);

samādhi (samadhi) = R: absorbtia concentrativa; transa mistica ;starea in care subiectul realizeaza unitatea cu obiectul
concentrarii; starea de transa mistica (samadhi) in care martorul intra in starea de "veghe paradoxala"sau de absoluta constienta;
transa mistica (samadhi) sau starea «a patra»(turīya) de constiinta (avasthā) este cea in care se manifesta fuziunea, unitatea sau
identificarea subiect-obiect (se revine la procesul de functionare holografica);in aceasta stare in care se manifesta identificarea
subiect-obiect si fuziunea transei centrifuge (rapire;extaz) cu transa centripeta (enstaza) ,omul isi reaminteste identitatea
spirituala iar trupul sau devine casa "templul in care locuieste Absolutul (Brahman)"; starea in care Constiinta Cosmica se
trezeste devenind constienta de ea insasi; starea de "trezire"(boddhi) este aceea in care omul nu mai ramane doar un terminal
centripet(orice om reprezinta fara sa stie:"ochii si urechile Constiintei Cosmice "), ci si un terminal centrifug (efector;"gura prin
care vorbeste Dumnezeu, mana prin care actioneaza Divinitatea"); trezirea Constiintei Cosmice in om duce la starea de
"sfintenie" - atunci omul restabileste este puntea dintre Pamant si Cer fiind locuit si folosit de Absolut ca un flaut pentru a
exprima "cantecul divin"; starea in care omul devine «flautul in care canta Divinitatea» sau cand omul poate afirma identitatea
Sinelui cu Brahman(Absolutul imuabil si etern,Realitatea suprema nondualista din Vedanta);Iisus spunea:"Eu si Tatal meu una
suntem";in lb.sanskrita:"Aham Brahman Asmi"(lit.:"Eu sunt Brahman");starea in care observam realitatea din veritabilul
centru("punct de asamblare"); odata cu stingerea fluctuatiilor care proiecteaza imaginile pe ecranul mental inceteaza orice
posibilitate de identificare cu un invelis periferic iar punctul de observare [de asamblare]se deplaseaza sau revine in Centru; in
timpul starii de somn profund deplasarea sau revenirea in Centru a punctului de asamblare se petrece automat(dar nu suntem
constienti de translatie);doar in starea «a patra»(turīya)de constiinta sau de"veghe paradoxala" este prezenta vegherea,trezirea
(doar atunci cand suntem constienti de translatie,de deplasare sau de revenirea in Centru a punctului de asamblare are loc
"reamintirea"adevaratei noastre identitati); vedeti mai jos: «Simbolul OM si starile de constiinta»]; unicitate, identitate,
neschimbare; concordanta, comunitate, uniune; integrare;E: mystic trance, superconscious state; ecstasy;enstasis integration;
«the forth»(turīya) state of counsciousness (avasthā) or the mystic trance state in which the witness enters into absolute
counsciousness ;the state in which the Absolute dwells and uses the man as a flute to sing the divine songs ;oneness,
siddhiḥ(siddhi) = R: perfectiune; desavarsiri; haruri divine;daruri;puteri secrete;capacitati supranaturale de perceptie si de
actiune;puteri occulte; puteri divine,capacitati paranormale, puteri supranaturale; [vedeti: YS 4.1;YS 3.16-54]; E:
perfection;occult powers ;supernatural powers;psychic powers;exceptional mental capabilities;
īṡvara (ishvara) : R:"Domnul universului"; Dumnezeu; personificarea izvorului creativ;campul cauzal; supremul
maestru;maestrul celor dintai maestri; Isvara inseamna: profesor/maestru (ishvara) interior (ishta) E:Lord; God; divine ideal of
pure awareness; Supreme Being [S], God [H, T]; creative source, causal field, God, supreme Guru or teacher; Isvara means the
inner (ishta) teacher/master (isvara).
praṇidhāna (pranidhana) : R: prefix:pra:in fata; ni:de sus in jos;radacina:dha: a pune,a depune intr-o atitudine
devotionala;devotiune suprema;predare;inchinare deplina;prosternare;supunere desavarsita fata de vointa divina;;sacrificiu;jerfire de
sine; E: by surrender, dedication, application, alignment ;by self-surrender; by intense devotion to through devotion;a feeling of
submission [to his power] ;by feeling the omnipresence of ; by devotion with total dedication to ; by surrendering oneself to ;par
l'abandon complet en; surrendering [S], complete surrender [H], self-surrender, resignation [T]; dedication, application,
alignment,devotion;īṡvara praṇidhānāni (īshvara pranidhanani): R: supunere lui Dumnezeu; predarea tuturor fructelor
actiunilor noastre catre Dumnezeu; predare insotita obligatoriu de sentimentul omniprezentei lui Dumnezeu; nonactiunea
(naishkarmya) realizata pe cale devotionala conduce la centrarea in ceea ce faci "acum si aici" si la detasarea de trecut si de
viitor(cautarea efectelor;teama de esec)];E: complete surrender to God; making God the motive of action; surrender to the
feeling of the omnipresence of God;
F: Le samādhi (la transe mystique;l'état de superconscience, integration;l'union, extase;enstasis, la “stase” ou “en-
stasis yogique”,union, totalité ; absorption dans;conjonction) est décrit par Eliade comme “un état de concentration
totale de l’esprit invulnérable, complètement fermé aux stimuli”, mais distinct (tout en étant comparable) d’une
“transe hypnotique” plus proche de “l’état vikshipta” qui n’est qu’une paralysie, d’origine émotive ou volitive, du
flux mental”. Dans la concentration proprement dite (dhāranā) et propitiatoire aux états supérieurs de méditation et
d’extase, les désirs et les pensées sont ralentis et rapportés à la sérénité d’une surface d’eau sans vague, dans une
première phase de purification (cittashuddhi). Secondement, les identifications aux turbulences intérieures (vrttis)
doivent cesser, suivant ce que préconise Patanjali (“yoga citta vritti nirodha”) ; c’est un travail de déplacement des
pôles d’identification.
S: El samādhi en la religión
Para el hinduismo, el samādhi es una iluminación en la que el meditante trasciende la apariencia fenoménica y se
libera así del samsara, con el ciclo aparejado de nacimiento, muerte y reencarnación. Se lo considera así, junto con el
supremo conocimiento o gñana, el momento del moksha o liberación.
Las prácticas devocionales (bhakti) hindúes más frecuentes para llegar al samādhi suelen ser la reiteración de
mantras, yantras o la fijación de la atención en diagramas generalmente circulares (mándalas). Así, en diversas
prácticas de origen hindú se tiende a realizar la transcendencia de lo fenoménico mediante ritos y, especialmente, a
través de la dhyana (meditación ascética).
En la práctica religiosa del yoga, el samādhi es el objetivo del Óctuple Sendero, así como de la liberación producida
por el tantra.[sin referencias]
Mircea Eliade, en su estudio de las religiones orientales, ha evitado traducir la palabra samādhi como éxtasis, ya que
afirma que el concepto del samādhi implica un «ensimismamiento» por el cual el sujeto se identifica con lo real
absoluto; por ello ha elaborado para vertirla el neologismo énstasis.[sin referencias] De modo semejante, otro
estudioso occidental del yoga, Mason Oursel, ha traducido la palabra samādhi con el neologismo isolación ya que
según su opinión el samādhi se logra a partir de un aislamiento (tanto «aislamiento» como el neologismo «isolación»
tienen como origen la palabra italiana ísola: ‘isla’) del sujeto, aislamiento que le dejaría sólo con lo real absoluto
Asana-Caracteristicile asezarii intr-o pozitie cheie
YS 2.46. 2.46. ¡sT:rs:ØK:m:as:n:m:Î.

sthira-sukham āsanam
sthirasukhamàsanam
sthirasukhamasanam
R: Asana(pozitia corporala;postura;asezarea corpului intr-o pozitie cheie) consta intr-o stationare
sthira(imobila,neclintita) si sukha(placuta;relaxata);
E: Asana(posture) [should be] sthira(steady;stable;imobile;motionless;alertness)and sukha(pleasant ,comfortable;
pleasant, relaxed).F: Asana(la posture) doit être sthira(stable;sans mouvement) et sukha(agréable;qui fait
plaisir,relaxée ,confortable).
S: Asana(la postura) debe ser sthira (firme; inmóvil;estable) y sukha (cómodo;confortable;agradable;un estado de
relajación); La asana debe tener una doble cualidad: estable(ser estable en su cuerpo y en su mente:la atención) y la
relajación;

sthira = R: ferm;stabil imobil,neclintit;E: steady;stable;imobile;motionless; alertness;in sthira, as well as the physical stability,
there's the idea of presence, attention and mental stillness; S: firme; inmóvil;estable, duro, sólido, rígido, fuerte, debe conducir a
la estabilidad de la atención; la firmeza es lo contrario a la agitación física corresponde al estado de equilibrio (sattva), sin
agitación (rajas) o apatía (tamas);
sukham = R: placere,relaxare;confort;bucurie;fericire;memoria experientelor placute; E: pleasure, pleasant, pleasurable;
agreeable;comfortable;ease; comfort,relaxation; happiness, joy, satisfaction;remembrance of pleasure; the memory or residue of
pleasant experience; S: cómodo;confortable; un estado de relajación agradable;sin sensación de dolor;un estado de relajación;
bienestar;placentero,con una sensación de placer, apacible,fácil ;āsanam (asanam) = R: pozitia corporala;postura;asezarea
corpului intr-o pozitie cheie; E: posture;
S: la postura; la palabra sánscrita asana para reducir la postura no sólo a una posición inmóvil sino también a una actitud sentada
[VIV]Now comes Asana, posture. Until you can get a firm seat you cannot practice the breathing and other exercises.
Firmness of seat means that you do not feel the body at all. In the ordinary way, you will find that as soon as you sit
for a few minutes all sorts of disturbances come into the body; but when you have got beyond the idea of a concrete
body, you will lose all sense of the body. You will feel neither pleasure nor pain. And when you take your body up
again, it will feel so rested. It is only perfect rest that you can give to the body. When you have succeeded in
conquering the body and keeping it firm, your practice will remain firm, but while you are disturbed by the body,
your nerves become disturbed, and you cannot concentrate the mind.
T points to the difference between hatha yoga and raja yoga in the use of àsanam. "Hatha Yoga," he says,
"is based on the principle that changes in consciousness can be brought about by setting in motion currents
of certain kinds of subtler forces (praõa, kundaliõi) in the physical body. The first step in contacting the
deeper levels of consciousness is, therefore, to make the physical body perfectly healthy and fit for the
influx and manipulation of these forces. That is why such a strong emphasis is laid on the preparation of the
physical body…." And of raja yoga, he says, "In ràja yoga, however, the method adopted for bringing about
changes in consciousness is based essentially on the control of the mind by the will and the gradual
suppression of the citta-vçttis. The technique of ràja yoga is, therefore, directed towards the elimination of
all sources of disturbance to the mind, whether these sources are external or internal. Now, one of the
important sources of disturbance to the mind is the physical body….. So the Yogi must eliminate
completely the disturbances which arise from the physical body before he tries to tackle the problem of the
mind itself. This is achieved through the practice of àsana. The physical body is fixed in one particular
posture and it is found that when it can be kept like this for a long time it ceases to be a source of
disturbance to the mind." So the Yogi chooses an appropriate posture for meditation, e.g. padmasana or
siddhasana, and practises it until he can sit motionless for long periods of time. It's essential to get the right
combination of immovability and relaxation.
S makes essentially the same point - that hatha yoga was created to prepare the body form meditation by
the practice of various Asanas.
D simply says that àsana and pràõàyàma together are easier than yama and niyama for the beginner - it's
easier to change our bodies than change our attitudes. He also says of àsana practice, "When. . . properly
practised there must be alertness without tension and relaxation without dullness or heaviness."
B says, "In the West, the first approach to yoga is often though postures…. The Sanskrit word translated as
"posture" is linked to the seated position itself…. It introduces other, deeper components of yoga, such as
breath control and meditation, and prepared the body and the mind for them." B also makes the interesting
point that the root of àsana is às, which carries the idea of "being present in one's body - inhabiting, existing
and living in it." So in sthira, as well as the physical stability, there's the idea of presence, attention and
mental stillness. In sukha, there's the idea of softness and ease, again both physical and mental. Both are
essential. "They form a whole that corresponds to the state of equilibrium (sattva) without agitation (rajas)
or apathy (tamas)."
Cum se realizeaza asezarea intr-o pozitie cheie(asana)
YS 2.47. )y:tn:S:òeT:ly:an:nt:s:m:ap:e¶:By:am:Î
prayatna-ṡaithilyānanta-samāpattibhyām
prayatna÷aithilyànantasamàpattibhyàm
prayatnashaithilyanantasamapattibhyam

R: [Perfectiunea in asana(pozitia corporala;postura;asezarea corpului intr-o pozitie cheie) se realizeaza] prin
prayatna-shaitilya(relaxarea efortului;diminuarea incordarii;cand efortul de a o realiza devine fara efort) si prin
ananta-samapatti[fixarea atentiei pe un stimul infinit(constant;repetitiv)];
E: [Perfection in an asana(posture;right poise) is to be gained] by prayatna-shaitilya (the relaxation of
tension;steady and temperate effort, the effort to perform it becomes effortless; all effort relaxes) and by ananta-
samapatti [meditation on the "Endless"; setting the heart(affective attention) upon the everlasting ; coalescence on
the infinite being within;revealing that the body and the infinite universe are indivisible; the coinciding (of
consciousness) with the infinite].F: [La perfection dans asana(posture) est realisee ] par prayatna-shaitilya (la
relaxation de l'effort; cessation des efforts exaltés;la relaxation des tensions) et par ananta-samapatti (la méditation
sur l'infini; réflexion ou la méditation sur l'infini;une coïncidence avec l'illimité). S: [La perfección de la postura
(asana) se obtiene] mediante prayatna-shaitilya (la relajación del esfuerzo extremo; cesación de los esfuerzos
excesivos) y a través ananta-samapatti (de la identificación enstática con el infinito ;la reflexión o de la meditación
sobre la serpiente infinito ananda )

prayatna = R: efort;activitate; E: effort; through correct effort; preserving effort, continued exertion, endeavor
ṡaithilya(shaithilya) = R: relaxare; pacificare;lipsa incordare non-aspiratie;diminuare;corpul facut
moale;moliciune;pierdere; E: laxity, relaxation;made soft; pacification through relaxing; non-aspiration; by lessening
prayatna ṡaithilya= R: incetarea eforturilor excesive prin reflectie(meditatie); E: by lessening the natural tentency for
restlessness; cessation of exalted efforts for reflexion, or meditation on infinitude. So if you are expected to be meditative in a pose,
you can't be gripping your jaws and teeth. Your brain cannot be tense and hard. F: la cessation des efforts exaltés pour la réflexion
ou la méditation sur l'infini. Donc, si vous êtes censé avoir un état méditatif dans la posture, vous ne pouvez pas serrer vos
machoires et vos dents. Votre cerveau ne peut pas être tendu et dur. S: cesación de los esfuerzos excesivos mediante la reflexión
ananta= R: infinit;etern;nelimitat;nesfarsit;privirea(mintea) in gol;sarpele numit ananta; E: endless, boundless, eternal, infinite;
samāpattiḥ (samapattih) = R: absorbtie completa; coagulare; meditatie;intalnire; unire, fuzionare; E: coalescence, unified
contemplation; coalescence, unified contemplation;meditation;
bhyām(bhyam) = R: prin;gratie; E: through; along with; due to;
assuming original form, completion, conclusion
ananta samāpattiḥ bhyām (ananta samapattih bhyām) = R: prin contemplarea infinitului;fixarea atentiei pe un
stimul infinit(constant;repetitiv); E: through contemplating the infinite
contemplating the infinite;
[DM]Asezarea intr-o pozitie (asana) sthira(imobila,neclintita) si sukha(placuta;relaxata) presupune realizarea
pacificarii corpului fizic(“daca trupul e imobil este usor sa facem mintea nemiscata”) si descoperirea punctului de
echibru intre doi poli, intre prayatna (efort,tensiune;a face ceva) si shaitilya(relaxare;moliciunea corpului),
intre “a tine” si “a da drumul”,a abandona orice efort;in lb. franceza ”lacher prise” :aceasta inseamna sa cultivam
detasarea si totusi sa actionam cu hotarare in directia mentinerii constientei impartiale(vegherii;alertei).
Crispati,incordati uitam de obiectul asupra caruia ne concentram;prea relaxati ne pierdem vigilenta si cadem,iesim
din pozitie. Asezarea intr-o pozitie (asana) este acel moment in care corpul este pacificat,linistit iar orice efort de
vointa este suspendat.Perceptia si respiratia se suspenda si timpul ingheata.Atunci traim intr-o clipa fericirea
infinita(ananta) care dureaza la nesfarsit
[VIV]We can make the seat firm by thinking of the infinite. We cannot think of the Absolute Infinite, but we can
think of the infinite sky.
V says, "By relaxation of the body àsana is perfected; this stops shaking of the limbs (which is an obstacle to
Samàdhi). Or, a mind fixed on the infinite brings about perfection (siddhi) of the àsana."
H refers to V's commentary on YS 3.46, from which it is clear that the àsanas in mind are all seated àsanas - for the
purpose of meditation. H explains that "relaxation" means sitting comfortably. "The habit of keeping the body always
at rest and effortless, helps the practice of àsanas. In the course of the practice of àsana, it will be felt as though the
body has got fixed to the earth. On attaining further steadiness, it will be felt that the body is non-existent as it were."
H suggests that the "infinite" has much to do with an awareness of the vital energy of breath.
S and T both explain ànanta as referring to the gravitational force or pràõa shakti. S is helpful. He says, "If the body
is still it is easy to make the mind still.... Through the body we can put a brake on the mind." He goes on to say that
we can take a vow to do something, and keep the vow, come what may. If we do this, we become masters of our
minds. T explains that ànanta is the great Serpent which, according to Hindu mythology, upholds the earth. It's the
symbolic representation of the force which maintains the equilibrium of the earth and keeps it in its orbit round the
sun. [He expands on this but I don't find what he says particularly helpful.]
B says these (pacification through effort and contemplation of the infinite) are two ways of perfecting àsana, but both
have to work together. He explains what these two terms mean: "Pacification through effort is the effort to practise
regularly, to adapt this practice to one's possibilities and progress, to reduce tensions accumulated in the body, … to
be relaxed and free in action. . . . Contemplation of the infinite is awareness of an infinite dimension while the body
remains still in a posture." B explains that ànanta is visualised as the serpent whose coils provide a soft bed for
Vishnu to sleep on, while its head provides a firm and stable force for the universe. The key idea to understand is the
interdependence of sthira and sukha, of pacification and contemplation.
[RO] Pentru a deveni perfect ferm si confortabil in asana aleasa pentru meditatie, trebuie sa se depaseasca tensiunile si
efortul. Deci trebui sa se realizeze relaxarea musculara in acea asana; apoi mintea trebuie concentrata asupra lui
ananta.Cuvintul "ananta" inseamna "infinit". El desemneaza de asemenea sarpele pe care sta Vishnu si se odihneste in
oceanul de lapte. Deci, in mod simbolic, ananta inseamna "sarpe", dar in aceasta sutra sarpele se refera la Kundalini
shakti (forta colosala nesfarsita, creatoare, cosmica care exista in stare latenta in fiecare fiinta umana). Studentul trebuie
sa se concentreze asupra puterii sarpelui din Muladhara chakra, sau el poate folosi orice alta metoda de concentrare
asupra lui kundalini.
Cuvantul relaxare sau pierdere a efortului inseamna ca nu trebuie folosita nicidecum forta pentru a realiza asana. Asana
trebuie sa fie perfect agreabila, fara sa existe nici o tensiune musculara sau nervoasa; prin urmare, acea asana pe care
practicantul poate s-o realizeze fara efort trebuie aleasa pentru meditatie.
Efectul asezarii intr-o pozitie cheie(asana): invulnerabilitatea la perturbatii(anestezia);
YS 2.48. 2.48. t:t:að ¾ndÏv:an:eB:G:at:H.

tato dvandvanabhighātaḥ.
tato dvaïdvànabhighàtaþ
tato dvandvanabhighatah

R: Din aceasta [practicarea asezarii in pozitia cheie(asana)] apare anabhighatah(imunitatea,
invulnerabilitatea;izolarea,incetarea reactiilor;lipsa impactului) perechilor de contrarii(dvandva);
E: From that one[the sitting practice in a key posture(asana)] arises anabhighatah(immunity;invulnerability
insulation) to dvandva[pairs of opposites ;dualities (ie. pairs of opposites such as hot/cold, pleasure/pain, etc.)].
F: Grace à cela [la pratique d'entrer dans une position clef (asana)] se manifeste anabhighatah(immunité,
invulnérabilité; isolation sensorielle] aux dvandva[couples de contraires : chaud-froid, sec-humide, agréable-
désagréable]; S: En ese caso [en la postura(asana) correctamente adoptada] aparece anabhighatah (inmunidad;
invulnerabilidad) contra los dvandva( los pares de opuestos como el calor y el frío, placer y dolor);

tataḥ (tatah) = R: de aceea;din aceasta; E: therefore, from these, from that ;then, at this point;
dvaṅdva(dvandva)= R: cuplul contrariilor; E: play of opposites, dualities; duality, pairs of opposites;
an= R: absenta; E: lack of; F:absence de;
abhighāta(abhighata) = R: lovitura; impact atac; trauma; perturbatie; E: impact;
contact;striking;disturbance; F: coup;attaque,dommage; S: trauma;
anabhighātaḥ(anabhighatah) = R: invulnerabilitatea;imunitatea; izolarea de perturbatii;anestezia; incetarea
reactiilor;lipsa impactului;trecerea dincolo de perturbatii; E: immunity;invulnerability;insulation;invulnerable to; being beyond
disturbance; undisturbed;
Pranayama sau Vipassana/ Controlul sau constientizarea respiratiei

Pranayama or Vipassana/ Control or Breath-Awareness
YS 2.49. 2.49.t:¡sm:ns:et:Ã:as:)Ã:as:y:aðg:üet:ev:cCðdH )aN:ay:am:H.
tasmin sati ṡvāsa-praṡvāsayor gati-vicchedaḥ prāṇāyāmaḥ
tasminsati÷vàsapra÷vàsayorgativicchedaþ pràõàyàmaþ
tasmin sati shvasa prashvasayor gati vicchedah pranayamah

R: Aceasta fiind realizata [o pozitie asezata (asana) neclintita si relaxata] urmeaza pranayama (asezarea stabila a
respiratiei;pacificarea, imobilizarea sau controlul respiratiei) care incepe cu observarea miscarilor (gati) de inspiratie
(shvasa),de expiratie(prashvasayoh) si de suspendare (vicchedah) a suflului[ si sfarseste cu suspendarea respiratiei,
cu revenirea la respiratia embrionara, in care se realizeaza izolarea si inchiderea circuitului energetic, dupa ce este
experimentata starea de absorbtie concentrativa in spatiul intermediar(dintre inspiratie si expiratie)] . E: This being
accomplished [a motionless and relaxed sitting posture (asana)], [follows] pranayama (the stable settlement of
breath;pacifying, immobilization or breath restraint;translated as breath discipline, regulation or control) which
begins with the observation of the flow (gati) of inspiration(shvasa) , expiration (prashvasayoh) and its cessation
(vicchedah)[and ends with the suspension or a standstill of the flow of inhalation and exhalation after you experience
a state of concentrative absorption in the intermediate space (between two breaths)]; F: Ceci etant accompli [une
posture (asana) stable et relaxée ],est suivi par pranayama (la pacification de la respiration;la maitrise de la
respiration) qui commence par une observation du cours [du souffle] (gati) de l'inspiration (shvasa), de l'expiration
(prashvasayoh) et rétention de la respiration (vicchedah)[ et est finalisé avec l'arrêt de la respiration après
l’absorption dans l'espace intermédiaire(entre l’inspir et expir) - la phase de la suspension de la respiration]; S: A
esto[habiendo sido efectuada asana], pranayama (pacificación de la respiración) es la observacion de los
movimientos respiratorios de inhalación(shvasa) ,de exhalación(prashvasayoh) y de interrupción o cesación
(vicchedah)[ para obtener la interrupción de la actividad de la respiración par absorbcion mental en espacio neutral
de la cesación de la respiración, si la atención es suficientemente intensa para ligar la mente a el objeto de la
respiración];

tasmin = R: aceasta; E: on this; in this; F: ceci;
sati = R: fiind implinit; E: being accomplished; being acquired; existing; F: accompli;
ṡvāsa (shvasa) = R: inspiratie; E: inhalation; in breath; inspiration; the breath in;disorderly (unharmonious) inhalation; F:
inspir;praṡvāsayoḥ (prashvasayoh) = R: expiratie; E: exhalation;expiration; the breath out; out-breath;expulsion;
unharmonious exhalation; F: expir;gati = R: miscare;curgere; E: flow ;of movement; F: mouvement;cours;allure;
vicchedaḥ (vicchedah) = R: incetare,suspendare;retinere;faza de nemiscare;aducere la nemiscare; pauza; E: cessation, the
stoppage; interruption; retention; the phase of standstill; cut off ; the intermediate space (between two breaths); bring to a
standstill (the flow of inhalation and exhalation); F: interruption; suspension; pause; apnée;un cycle respiratoire comprend trois
phases : Inspiration - Suspension du souffle - Expiration (ou inversement);la plupart des postures peuvent et doivent être faites
selon ce rythme respiratoire. La phase immobile de la posture correspond à la phase de suspension du souffle, ou pause, qui ne
doit pas être une rétention du souffle avec blocage physique important. S: interrupción;cesación de la respiración; un espacio
neutral; vipassana; la apnea (del sueño es un trastorno respiratorio que se caracteriza por breves interrupciones de la respiración
durante el sueño);
prāṇa(prana): R: respiratiei;forta vietii; aer; a suflu; E: breath, life force; of the breath; F: souffle;
yama = R: disciplinare;retinere; control; auto-stapanire; E: regulation; control; discipline; restraint; Self-restraints, external
discipline; rules;interdictions;abstinence;prāṇāyāmaḥ (pranayama) = R: controlul suflului; asezarea respiratiei;
pacificarea,regularizarea si interiorizarea constienta a suflului care conduce la; [suspendarea inspiratiei si expiratiei este efectul
pacificarii,regularizarii si interiorizarii constiente a suflului si a circulatiei energetice(prana),care inlocuieste impulsurile
generate inconstient de programul automat de respiratie;se revine la respiratia embrionara,la izolare si la inchiderea circuitului
energetic;pacificarea corpului energetic-pranamaya kosha); E: the stable settlement of breath;pacifying pranamaya kosha
(energy body ;vital sheath), immobilization or breath restraint;usually translated as breath discipline, breath regulation or breath-
control; the regulation of the prana or life breath; F: la maitrise de la respiration;controle;allongement du souffle;
Pranayama sau Vipassana/ Controlul sau constientizarea respiratiei

Toate traducerile care spun ca pranayama consta in suspendarea respiratiei au in ele ceva real si ceva fals si au
condus la o multime de victime(fiul lui Jean Pierre Petit a murit incercand sa-si suspende respiratia).In ierarhia de
comanda respiratia este un efect, o proiectie a proceselor mentale neuronale automate, asa cum afisarea pe un ecran
este un efect al proceselor dintr-un computer.Cei ce actioneaza asupra efectului(proiectia pe ecran sub forma unui
anumit ritm respirator) cauta prin periferie sa controleze centrul. Aceasta eroare a controlului si a luptei apartine
programarii sau conditionarii civilizatiei de tip Occidental. O traducere corecta ar trebui sa sublinieze ca realizarea
acestei suspendari a proceselor respiratorii nu este efectul luptei sau al controlului , ci al mentinerii cuplajului intre
minte si respiratie prin urmarirea constienta a fazelor de inspiratie,oprire si expiratie ca in Vipassana
Tinta fiecarei anga (brat; ramura) din calea cu opt ramuri expusa in Yoga Sutra de Patanjali este de a pacifica un corp
sau un invelis.Yama(poruncile;restrictiile) sunt reguli destinate sa pacifice interactiile noastre cu mediul si cu
organismul sau corpul social.Daca sunt ignorate aceste atitudini, noi ramanem ancorati in lumea din afara ,implicati
in diferite conflicte,atasari iar rezultatul este ca accesul la transa mistica (samadhi ) este blocat. Daca ne aflam in
conflict cu noi insine(fiindca ignoram regulile menite sa pacifice interactiunile noastre cu noi insine : Niyama) noi
ramanem legati de periferie,prizonieri in lumea din afara. Asana,a treia ramura din calea cu opt ramuri expusa in
Yoga Sutra de Patanjali este destinata pacificarii corpului nostru fizic folosind asezarea intr-o pozitie (asana)
neclintita si relaxata . Pranayama, a patra ramura din calea cu opt ramuri are aceeasi tinta , insa acum pacificam un
corp sau un invelis (kosha) mai subtil: invelisul pranic ori corpul energetic (pranamaya kosha).
Instructiunile cuprinse in Yoga Sutra a lui Patanjali sunt prezentate unitar (nu se neaga intre ele) fiindca Patanjali a
realizat si o expunere holografica (in fiecare parte este impachetat intregul). Aceasta este o dovada ca Patanjali era
trezit, ca a realizat vederea sau cunoasterea nemijlocita a realitatii(cunostea functionarea holografica).
Atunci cand se realizeaza asezarea (asana) intr-o pozitie cheie neclintita si relaxata incepem Pranayama
,adica pacificarea,regularizarea si interiorizarea constienta a suflului.Realizam acest lucru urmarind
respiratia fara s-o perturbam(uitam de cuvantul control si ne concentram sa fim doar observatori impartiali
ai inspiratiei,opririi dintre inspir si expir si al expiratiei). Daca facem acest lucru corect si suntem atenti la
spatiul intermediar dintre inspiratie si expiratie,atunci respiratia si mintea se aseaza simultan Daca atentia
ne este complet absorbita in acest spatiu intermediar aceasta conduce la suspendarea fireasca a miscarilor
de inspiratie si expiratie. [suspendarea inspiratiei si expiratiei este efectul pacificarii,regularizarii si
interiorizarii constiente a suflului si a circulatiei energetice(prana),care inlocuieste impulsurile generate
inconstient de programul automat de respiratie;se revine la respiratia embrionara,la izolare si la inchiderea
circuitului energetic;pacificarea corpului energetic-pranamaya kosha);
Pt. detalii privind constientizarea spatiului intermediar vedeti articolele,imaginile si videoclipurile din:
http://www.myspace.com/guided_awakening
http://blog.myspace.com/index.cfm?fuseaction=blog.view&friendID=194337246&blogID=284562292
Pranayama or Vipassana/ Control or Breath-Awareness

Pranayama is the stable settlement of breath, a pacifying process that ends in the immobilization of the respiratory
flow or with breath restraint(bring to a standstill the movements of inhalation and exhalation). Pranayama is usually
translated as breath discipline, breath regulation, breath-control or the regulation of the prana or life breath.
The translations of this sutra has lead to many casualties or death accidents(the death of the son Jean Pierre Petit
was caused by an attempt to stop or to suspend the breath).The breath suspension is the effect of breath awareness
(see: vipassana) and is a mistake to control the center by periphery.This pattern of thinking(to control the cause
acting upon the periphery) is a feature or a charateristic of the Western mind conditioning or programming .
The target of each anga (limb;branch) is to pacify a body.Yama(the commandements;restrictions) are the rules meant
to pacify our interractions with environment and the social body.If we ignore these rules we remain anchored outside
in different conflicts and the effect is that the access to mystic trance (samadhi ) is blocked.If we are in conflict with
ourselves(we ignore the rules intented to pacify our interaction with ourselves : Niyama) we remain prisoners in the
outside world. Asana,the third limb is destined to pacify our physical body using a motionless and relaxed sitting
posture (asana). Pranayama, the forth limb has the same target, but now we pacify a subtler body or sheath (kosha)
the energy body(pranamaya kosha).
After we have realized a motionless and relaxed sitting posture (asana)follows pranayama (the stable settlement of
breath) which begins with the observation of the flow (gati) of inspiration(shvasa) , expiration (prashvasayoh) and
its cessation (vicchedah) and ends with the suspension or a standstill of the flow of inhalation and exhalation after
you experience a state of concentrative absorption in the intermediate space (between two breaths)];see also the
articles,images and videoclips from:
http://www.myspace.com/guided_awakening
Pranayama-No forzar, no concentrarse, únicamente estar consciente

Tradicionalmente, la respiración se utiliza como objeto para la práctica de Vipassana(la técnica más
antigua de meditación budista de la India, donde se enseña y practica hace más de 2.500 años);se mantiene
la mente enfocada en la respiración y se realizan anotaciones mentales "adentro-afuera-adentro-afuera"
junto con la respiración; solo dejar que todo fluya y "no controlar", solo relajarse y dejarse fluir, con tu
respiracion, si dejas fluir todo, sin queres ver ni querer nada, solo ESTAR, entonces es cuando se produce
la verdadera experiencia de la cesación de la respiración , de la pacificacion de la mente, solo eres tu,
respirando ahi sentada, nada mas...
Stiinta de a permite /The Art of Allowing

http://www.surrenderworks.com/library/imports/anapanasati.html
http://www.yogajournal.com/practice/740?page=3
Urmatorul exercitiu de constientizare a respiratiei va poate ajuta sa va dezvatati de tendinta raspandita de a controla
respiratia,cel mai adesea datorata blocajului emotional
The following breath awareness exercise can help you unlearn the widespread tendency to control breathing, which
is often due to an emotional blockage.
Mai intai permiteti respiratiei sa curga
First, allow the breath to flow.
During the course of receiving instructions on the practice of anapanasati ( a form of vipassana or insight
meditation) As your breath awareness practice matures, this attention can be, let the breath happen, rather than
make the breath happen. This art of "allowing" is vital in the correct practice of meditation. The free flow of breath
brings with it great peace and calm. It prepares the mind to flow freely, which, when joined with full and clear
attention, brings with it freedom. This exercise—which enables you to see more clearly how you interfere with the
natural movement of the inhalation, exhalation, and the pause between them—may help you move in the direction of
nondirection
After sitting quietly for a few minutes, bring attention to your exhalations. Becoming aware of your exhalations in the
beginning is often necessary to get you going. Think of it as properly warming up. Feel the breath sensations
associated with exhaling again and again—without interfering. Accept whatever sensations turn up. Let them be.
As you become more familiar with the details of exhalation, do you find that you are interfering with the process of
breathing out? If so, in what way? Instead of letting the out-breaths happen on their own, do you tamper with them?
You may discover, as some yogis do, that you don't trust your own breathing to do the job of exhaling on its own.
There are many ways to disturb the breath—as your awareness becomes more precise, see the specific ways in which
you direct the natural process of breathing. Do you give exhalations the full time that they need? If you are cutting
the breaths short, notice this. Gradually, as your breathing becomes less willful, your exhalations will begin to
terminate naturally, by themselves. As you begin to interfere less with your breathing, can you see any change in the
quality of the breath—or your mind?
Now begin to work with your inhalation in much the same way. Do you disturb your inhalations as soon as you begin
to observe them? Any help at all by you is interference. In short, become aware of the unique ways in which you
disturb your inhalations.
Finally, become more familiar with the breathing pause—the gap between breaths. What happens during the pause,
especially as it lengthens itself? Anxiety? Boredom? A tendency to get distracted? You can begin with exhalations,
and as you feel them, become more aware of how your exhalations change into inhalations. Do you, for example,
rush and cut short the end of your exhalations, pushing inhalations through before they are due? Are the inhalations
willful and early, curtailing the pause between exhaling and inhaling?
As you observe how you tamper with this natural process, you interfere with the transitions between breaths less and
less. Re-establishing the full strength of the pause, even if it is only brief, brings with it calm and satisfaction. The
breath recovers on its own if you let it. You develop trust in the "recuperative" power of your own breathing process.
In allowing the breath to flow naturally, you develop a crucial skill for when your practice expands beyond just
breathing in vipassana. Can you also allow the entire mind-body process to unfold just as naturally and see it clearly
as it does? To do so is to invite the liberating power of insight to manifest itself and enrich your life.
[VIV]When posture has been conquered, then the motion of the Prana is to be broken and controlled. Thus we come
to Pranayama, the controlling of the vital forces of the body. Prana is not breath, though it is usually so translated. It
is the sum total of the cosmic energy. It is the energy that is in each body, and its most apparent manifestation is the
motion of the lungs. This motion is caused by Prana drawing in the breath, and it is what we seek to control in
Pranayama. We begin by controlling the breath, as the easiest way of getting control of the Prana.
S describes pràõà as "the cosmic force without which nothing moves or functions".
T describes it as "the connecting link between matter and energy on the one hand and consciousness and
mind on the other." As T says, it is this vital force, rather than the physical breath, that is being controlled
in pràõàyàma. Some mastery of àsana is essential before practising pràõàyàma, because it provides the
necessary physical well-being and mental peace. Conscious regulation of inhalation and exhalation has a
favourable effect on energy in the body.
H has this to say: "Pràõàyàma can be performed after àsana has been perfected. Pràõàyàma can be practised
even before Asana has been perfected if the body becomes steady in Asana and the mind is occupied with a
sense of void, or any other form of tranquil thought. Pràõàyàma practised with a restless mind cannot be
regarded as a part of Yoga. Pràõàyàma does not become conducive to samàdhi unless steadiness of the
body and one-pointedness of the mind on one subject are maintained along with suspension of breath. That
is why àsana is necessary from the beginning. Contemplation on God, or on a feeling of physical or mental
void, or on a feeling of luminosity within the heart, has to be practised with each incoming and outgoing
breath. . . . Thus breathing and quietening of the mind have to be synchronized through practice."
T has a long note on pràõàyàma. Having said that it is the "vital force" rather than the physical breath that
is being controlled in pràõàyàma, he then says that since there is a close connection between the breath and
pràõa, it's posible to manipulate pràõa by manipulating the breath. After warning against "dabbling" in
pràõàyàma without the help of a competent teacher, he makes the following points:
1. Deep breathing has nothing to do with pràõàyàma and may therefore be practised safely as a way of
increasing oxygen intake.
2. Alternate nostril breathing affects the flow of pràõa and purifies the pranic channels, leading to lack of
irritation and tranquillity.
3. Retention of breath (kumbhaka) affects the flow of pràõa and allows the yogi to gain increasing control
over the pranic currents. T adds that it is not only necessary to master Asana but also to acquire some
proficiency in the practice of yama-Niyama before beginning the practice of pràõàyàma.
"It must be clearly understood that these things are not meant for people who are leading the ordinary life
of the world with all its desires and indulgences and who naively want the peace and bliss of the inner life
as an addition to their multitudinous enjoyments in the outer world." T stresses that these "eight limbs"
must be taken as progressive stages, each one requiring a degree of perfection before advancing to the next
one. [But note that other teachers will say that it is possible to begin with àsana rather than Yama-Niyama.
However most would not expect the student to make much progress with pràõàyàma if he/she has not
begun to practice Yama-Niyama.]
[RO] Dupa ce a practicat suficient timp yama, niyama si asana, aspirantul trebuie sa abordeze pranayama. Aceasta este
incetarea inspiratiei si expiratiei. Nu este nici puraka, nici rechaka; este numai kumbhaka (kevala kumbhaka).Trebuie
subliniat ca pranayama nu inseamna respiratie profunda. Analog, retinerea respiratiei pina la limita rezistentei nu are
nimic de-a face cu pranayama. Prana inseamna respiratie, ayama este lungire sau largire conrolata. Atunci cind
respiratia este controlata cu scopul de a o opri, aceasta este pranayama. Este interesant de notat ca serpii, elefantii,
broastele testoase etc. traiesc foarte mult deoarece ei respira de mai putine ori pe minut fata de fiintele umane. Viata
omului poate fi de asemenea prelungita daca respiratia este retinuta, dar acest lucru necesita antrenament si practica
sistematica.
Se spune ca prana este precum un elefant salbatic. Daca vreti sa imblanziti prana trebuie sa aveti tot atata grija ca si cum
ati vrea sa imblanziti un elefant salbatic. Trebuie sa aveti rabdare si perseverenta, nu trebuie sa va grabiti in nici un fel.
Retentia trebuie practicata incet si cu atentie. Daca apare vreun neajuns, fie fizic, fie mental, practica trebuie intrerupta
timp de cateva zile, saptamani sau luni. Inainte de a incepe practica trebuie luate in considerare conditiile atmosferice,
dieta, varsta, starea fizica si alti factori. Trebuie sa se procedeze cu grija. In Hatha Yoga este subliniat clar ca tehnicile de
control al respiratiei nu trebuie practicate in timpul asanas-urilor. Este o eroare sa controlam respiratia in anumite pozitii.
Pe de alta parte, exista anumite posturi in care pranayama poate fi practicata, dar aspirantul trebuie sa stie precis care
sunt acestea. Pentru aceasta, trebuie inteles bine sensul cuvintului "prana". Acesta n-are nici o legatura cu plamanii, dar
are legatura cu energia vietii. Scopul final al tehnicilor de pranayama este de a deveni capabil sa retineti respiratia.
Exista trei tipuri de pranayama, si anume, puraka, rechaka si kumbhaka. Al patrulea tip, numit kevala
kumbhaka, este de doua tipuri: antaranga si bahiranga. Retentia suflului provoaca o anumita stare in creier, o
anumita schimbare in maduva spinarii si in corpul fizic. Pranayama influenteaza sistemul nervos, prin urmare si
creierul. Ea nu e legata de plamani. Puraka, kumbhaka si rechaka provoaca diferite efecte in corp.Astfel, metoda
pranayama-ei este oprirea respiratiei ori in afara, ori inauntru. Ayama-distanta sau lungimea suflului sau prana-ei
este marita, dar numarul de respiratii pe minut este micsorat. Astfel, daca in mod normal noi respiram de 14 ori pe
minut, in pranayama respiram numai odata sau de doua ori pe minut.
YS 2.50. 2.50. b:aÊaBy:nt:rst:mB:v:àe¶:dðüS:kal:s:öKy:aeB:Hp:erdáÄað diG:üs:Üxm:H.

bāhyābhyantara-stambha-vṛttir deṡa-kāla-saṅkhyābhiḥ-
paridṛṣṭo dīrgha-sūkṣmaḥ.
bàhyàbhyantarastambhavçttirde÷akàlasaükhyàbhiþ paridçùño dãrghasåkùmaþ
bahya abhyantara stambha vritti desha kala sankhya bhih paridrishto dirgha suksmah

R: [Pranayama(atentia indreptata asupra suflului) reveleaza ca] vrittis(miscarile;impulsurile;valurile;undele
respiratorii), sunt bahya (spre exterior;centifuge; expiratia), abhyantra (spre interior;centripete;inspiratia)
si stambha (de suspendare),in ce priveste desha(localizarea suflului),kala(durata;amplitudinea in timp) si
samkhya(ritmul,frecventa impulsurilor respiratorii), si genereaza (paridrishtah) alungirea (dirgha) si
trecerea suflului in starea subtila (sukshmah;starea interiorizata, nemanifestata,embrionara a suflului);
E: [Pranayama(the breath awareness) reveals that] vrittis (movements of the breath waves,patterns,life-currents) ,
are bahya (external;outward;exhalation), abhyantara(inward; internal;inhalation) and stambha (in suppression;in
suspension;cessation, the phase of standstill), in respect to desha (localization in space;place; position;area of focus),
kala(amplitude; length of time;duration) and samkhya(rhythm;frequency),and it is realized(paridrishtah) a breath
that is dirgha (long;prolonged) and sukshmah(subtle;in potential form;latent;unmanifest;the embrionary state of
breath) ;F: [Pranayama(en portant l’attention sur le souffle) on peut decouvrir] les vrittis (les mouvements de la
respiration), sont bahya (externe; l’expir), abhyantara (interne; l’inspir) et stambha (suspendu), en ce qui concerne
desha(l’endroit ou se place la respiration), kala( amplitude), et samkhya(rythme)et on obtient(paridrishtah) un
souffle dirgha (allonge) et sukshmah(subtil); S: [Pranayama(habiendo la respiracion como centro de su atención)
ver] los vrittis( los movimientos respiratorios), que son bahya(externa,exhalación), abhyantara(interna, inhalación)
y stambha (suprimida; en suspensión,cesación del movimiento ), y desha(la localización;espacio), kala(la
duración de los vrittis;instante en el tiempo; la secuencia; sucesión del cambio y del flujo ) y samkhya(ritmo de
la respiración; número de respiraciones), y observa (paridrishtah) como la respiracion se hace dirgha (largo;
prolongada; lenta) y sukshmah(sutiles);

bāhya = R: spre exterior;centifuge;expiratia; E: external;outward;exhalation;abhyantara = R: spre
interior;centripete;inspiratia; E: inward; internal;inhalation;stambha = R: stationar; suspendare; E: stationary; in
suppression;suspension;cessation, stoppage; interruption; retention; the phase of standstill;balanced;
vṛtti(vritti) = R: fluctuatii;miscari;vibratii,impulsuri(mentale;afective;respiratorii);unde semnale; modificari ale
patterning; stambha vṛtti (stambha vritti) = R: suprimare;suspendare; E: suspension of movements;
deṡa (desha)(दे श ) = R: MW496.2 (masculin) loc; localizare spatiala; zona de focalizare; continut mental;obiect;idee;
spatiu;teritoriu;sector determinat;pozitie, regiune, localitate,tara;spatiu, punct; deriva de la radacina √dish (a indica, a arata,a
semnala); YS 2.31;YS 2.50;YS 3.1;YS 4.9; deshaih (deshair) (masculin, instrumental, plural) YS 3.53; E: place;localization in
space; area of focus; spot; mental content; position;situation; object, point, space,object or idea; F: lieu;espace, territoire;
position; lieu ;endroit, un objet determine; S: MW496.2 (masculino) lugar, posición, región, espacio, punto; deriva de √dish
(indicar, mostrar, señalar); II.31 - II.50 - III.1 - IV.9; deshaih (masculino, instrumental, plural) YS 3.53;
kāla(kala) = R: timp,epoca; moment; E: localization in time; time;length of time;duration;
lating;amplitude; era;saṅkhya sāṃkhya (samkhya)= R: ritmului,numarului, frecventei impulsurilor respiratorii; E:
enumeration; number; rhythm; frequency; speed up or slow down of breathing;saṅkhyābhiḥ(sankhyabhih) = R: numar; E:
number ;number, count;paridṛṣṭaḥ (paridrishtah) = R: se observa; se realizeaza;se vede;se masoara; E: observed, is
realized; measured, scrutinized;dīrgha(dirgha) = R: alungirea; prelungit; E: long ;prolonged;sūkṣmaḥ (sukshma) = R:
subtil; starea subtila;latenta;potentiala;starea interiorizata, nemanifestata,embrionara a suflului; E: subtle; potential form;latent;
unmanifest;the embrionary state of breath ;subtle state; at a subtle level; fine, short.
[VIV]The three sorts of motion of Pranayama are, one by which we draw the breath in, another by which we throw it
out, and the third action is when the breath is held in the lungs, or stopped from entering the lungs. These, again, are
varied by place and time. By place is meant that the Prana is held to some particular part of the body. By time is
meant how long the Prana should be confined to a certain place, and so we are told how many seconds to keep one
motion, and how many seconds to keep another. The result of this Pranayama is Udghata, awakening the Kundalini.
B's commentary provides a very clear and easy-to-understand expansion of this sutra. As he says, P refers to · the
way of breathing (exhalation, inhalation, suspension of breath) · ways of regulating breathing (space -areas of either
the body or the mind; time - duration of movement/suspension of breath; number - of breaths or cycles) · presence of
two qualities - length (which increases with practice) and subtlety.
T emphasises the importance of gradual progress in kumbhaka (breath retention).
H has several pages of commentary, which goes into much greater detail about pràõàyàma. However I feel that -
more than any other aspect of yoga - information about the nuts and bolts of pràõàyàma is best obtained directly from
a teacher. However, his explanation of "external operation", "internal operation" and "suppression" are worth noting:
· external operation - exhalation followed by suspension of breath
· internal operation - inhalation followed by suspension of breath
· suppression - a state "in which there is no attempt at exhalation or inhalation. It involves total stoppage of breathing
in one single effort, either in the process of inhalation or exhalation, with some air left in the lungs. The air thus
remaining in the lungs is gradually exhausted. This operation gives rise to a feeling as though the whole body were
being evacuated of air."
S says, "By regulating the pràõa, we regulate our minds, because the two always go together. If one is controlled, the
other is automatically controlled as well." S stresses the importance of control and discipline in our lives.
[RO] Pranayama are trei stadii numite puraka, kumbhaka si rechaka. Ea este legata de locul practicii, cum ar fi un
climat tropical sau unul temperat. Ea depinde de asemenea de dieta. O descriere detaliata a acestui subiect este data in
cartile de Hatha Yoga. Factorii determinanti sunt variati. Timpul inseamna durata relativa a lui puraka, rechaka si
kumbhaka. El mai desemneaza si anotimpul. Astfel, daca practicati de 15 ori iarna, puteti practica de 20 de ori vara.
Samkhya inseamna numarul repetarilor. Acesta este determinat de numarul matras-urilor sau unitatilor de timp. In acest
fel, pranayama este legata de desha (loc), kala (timp) si samkhya (numarul repetarilor). Tehnica de pranayama trebuie
invatata de la un guru. La inceput, durata relativa trebuie sa fie 6:8:6. Dupa un timp puteti merge pana la 20:80:40. Acum
ea devine 1:4:2, adica o unitate de timp pentru puraka, patru unitati de timp pentru kumbhaka si doua unitati de timp
pentru rechaka. O matra este timpul necesar pentru doua lovituri si o pocnitura. Daca un aspirant este capabil sa practice
pranayama in ritmul 20:80:40 matras, atunci el este considerat a fi cel mai bun sadhaka (aspirant spiritual). Acesta este
ritmul cel mai bun. Calitatea depinde de numarul de repetari; in cele din urma, respiratia devine prelungita si subtila.
Toate cele trei stadii, si anume puraka, kumbhaka si rechaka, trebuie prelungite. Incepand cu ritmul 6:8:6 matras,
trebuie sa se ajunga in cele din urma la ritmul 20:80:40 matras. In acest fel pranas-urile sunt prelungite si retentia este
realizata pe o durata mai mare, si in felul acesta procesul devine subtil.
A patra stare a respiratiei si a constiintei
YS 2.51. 2.51.b:aÊaBy:nt:rev:\:y:ax:ðp:i c:t:ØT:üH.

bāhyābhyantara-viṣayākṣepīcaturthaḥ.
bàhyàbhyantaraviùayàkùepã caturthaþ
bahyabhyantaravisayaksepi chaturthah

R: A patra stare(chaturtha;turiya) [a pacificarii corpului energetic folosind constientizarea circulatiei
suflului (pranayama)] se afla dincolo(akshepi) de domeniul(vishaya) intern-extern(transcede dualitatea
inspiratia -expiratie); E: The fourth level (chaturtha;turiya) [of pacification of the energy body using
breath awareness (pranayama)] transcends(akshepi) the domain(vishaya) of external (exhalation) and
internal( inhalation); F: Le quatrième état (chaturtha;turiya)[de la pacification consciente de la
respiration (pranayama)] dépasse(akshepi) le plan ou l’on distingue l'intérieur (inspiration) et l'extérieur
(expiration); S: El cuarto nivel(chaturtha;turiya) [de la pacificación de la respiración (pranayama)] es
aquel que trasciende (akshepi) el ámbito(vishaya) de la externa y la interna .

bāhya = R: spre exterior;centifuge; expiratia; E: external;outward;exhalation;
abhyantara = R: spre interior;centripete;inspiratia; E: inward; internal;inhalation;
viṣaya (vishaya)= R: obiect (al experientei); domeniu , aspect, sfera(de cunoastere); fenomen;lucrul in sine; E: object (of
experience), phenomenon;the thing itself, thus-ness of an object; domain, aspect, range;
ākṣepī (akshepi)= R: transcede;se afla dincolo de;dispare distictia (intern extern); E: transcending; going beyond, the
distinction between [breathing in and out] falls away F: S:
concentration;caturthaḥ (chaturthah) = R: a patra (stare a respiratiei);aflata in corespondenta cu a patra stare a
constiintei(turiya); E: the fourth;fourth;the realization
[DM] Deplasarea in a patra stare a respiratiei(chaturtha) este simultan si o deplasare in a patra

stare a constiintei (turiya) doar daca subiectul [constientizarea(breath-awareness;vipassana)]este
absorbit in obiect se utilizeaza cel ce practica .Este firesc ca orice stare a psiho-afectiva sa fie
proiectata intr-un anumit ritm respirator .Procesul invers este si el adevarat daca se realizeaza
cuplajul ,alinierea sau sincronizarea(respiratia devine creierul –generatorul de impulsuri care
comanda starile in care intra mintea si afectivitatea).
Hatha Yoga Pradipika(2.2;4.21 ):
2.2. "Respiratia perturbata face mintea perturbata. Prin pacificarea respiratiei Yogi realizeaza
stabilizarea mintii"."Respiration being disturbed, the mind becomes disturbed. By
restraining(pacification of the respiration, the Yogi gets steadiness of mind".
4.21.."Cel care a pacificat respiratia realizeaza si pacificarea activitatilor(vrittis; impusurilor
mentale);si invers,cel care a realizat pacificarea activitatilor mentale realizeaza si pacificarea
respiratiei(pranayama)”;"By whom the breathing has been controlled, by him the activities of the
mind also have been controlled”;and,conversely, by whom the activities of the mind have been
controlled, by him the breathing also has been controlled"
Pranayama poate aduce pacificarea si starea focalizata a mintii (dharana;concentrarea) si a
simturilor(pratyahara;detasarea senzoriala); practica fiecarei ramuri (anga) poate declansa
realizarea tuturor celorlalte;mind pacificarea mintii poate aduce pranayama si
pratyahara;pranayama can bring mind(dharana) and sense control(pratyahara); the practice of each
anga(limb,branch)can trigger all the ohers;mind control can bring pranayama and sense control...
Mark Whitwell isi incepe discursul astfel :
"Ce e yoga?..cum va foloseste dumneavoastra personal

Ni s-a implantat ideea sa mergem ..sa cautam in alta parte..ca si cum ceva este absent
Noi nu incercam sa ajungem nicaieri ca si cum ceva ar fi absent
Nu incercam sa ajungem la Dumnezeu.. ca si cum Dumnezeu ar fi absent aici
Asta ne face nefericiti.. asta face omenirea sa fie nefericita.. si permite unora sa zboare cu avioanele
in cladiri
Este o mare negare a minunii conditiei noastre naturale
Sa cautam in alta parte.. ca si cum adevarul s-ar afla in alta parte
acesta este un implant socio-cultural… ca un software gresit sau ca un virus ce a distrus programul si
comanda in mod mecanic ca evidenta sa fie stearsa ca irelevanta
cautam adevarul ca si cum el ar fi absent ..desi el exista in respiratie..in bataile inimii..
obiceiul de a cauta in afara este implantul socio-cultural din noi …adevarul nu trebuie gasit si nici
cautat fiindca se afla in mine ...se afla in fiecare fiinta..in tine..
yoga e participarea la minunea care deja e data …nu trebuie sa mergem nicaieri ..Vedanta afirma ca
"doar Dumnezeu exista pretutindeni" "there is only God,"
Textele antice ale traditiei shivaite din Kashmir sustin ca "exista o vasta inter-conexiune si
interdependenta intre toate manifestarile..""the vast inter-relatedness of all things,""Surrender to
the ordinary is surrender to God because they are not different"
Adevarul nu tb cautat in afara …wonder that is Life. You are already truth. You are already
divinity. You are already truth. You are already divinity. Exactly as you are Exactly as you are
Heaven and Earth are already united Adevarul e deja in mine. si in tine ..renunta la tiparul de a
cauta in afara ce ai deja in tine
Yoga is not a search for the Divine as if it is absent. Yoga is the mere or sheer participation in the
wonder of Life as it is already perfectly Given
Truth is not something to be found. Truth is already present in you, right here, right now, as the Life
that is you.
[VIV]This is the fourth sort of Pranayama, in which the Kumbhaka is brought about by long practice attended with
reflection, which is absent in the other three.
[F]Comments: This obscure aphorism has invited different interpretations. It probably refers to a special
phenomenon that occurs in the state of ecstasy (samadhi), where breathing can become so reduced and shallow that it
is no longer detectable. This state of suspended breath can last for prolonged periods.
Rather a cryptic sutra. YS 2.50 has referred to inhalation, exhalation and suspension of the breath. So what
is this fourth type of breath? V says, "When external operation regulated by space, time and number us
mastered it can be transcended by skill acquired through practice. Internal operation also, similarly
regulated, can be transcended through practice. After proficiency is attained through practice, both these
operations become long and subtle. Gradual suspension of external and internal operations, after these are
mastered through practice as stated above, is the fourth pràõàyàma. Suppression of movement with one
effort, without considering space, etc., is the third pràõàyàma. When regulated by space, time and number it
becomes long and subtle. After acquiring proficiency in observing space etc. during inhalation and
exhalation, gradual suspension of movement transcending them is the fourth pràõàyàma. This is the
difference between the third and fourth pràõàyàma."
H gives a long and detailed explanation of how this fourth type of pràõàyàma is to be practised, by
gradually working towards it. He also adds several important caveats - the need to advance the practice
gradually, the importance of diet, and the importance of meditation as a concomitant.
B and S also emphasise the transcendent nature of this fourth type of pràõàyàma.
S says it happens automatically, just by concentrating the mind on a chosen object or idea. "When the mind
comes to a standstill, the pràõa automatically does the same." But he also reminds us that this is a state that
has to be worked towards - "First we learn to control the physical body, then the movement of the breath,
then the senses, and finally the mind."
B suggests that it can follow from daily practice of pràõàyàma, after which one sits quietly for some time,
"meditating on the breath at its source, which is the heart…. It is a state of accomplishment in breath
control, of peace, and of deep calm not issuing from the will."
T draws attention to the fact that P has not given practical details, saying that such matters are more safely
left to the guru to teach in person to his student.
[RO] In acest al patrulea tip de pranayama nu rebuie sa faceti nici antaranga nici bahiranga kumbhaka.
Este exact ca in Bhagavad Gita. In Gita se spune ca apana (energia subtila descendenta) trebuie unita cu
prana (energia care actioneaza la nivelul gurii si nasului) si prana trebuie unita cu apana. Prin urmare,
aspirantul opreste senzatia de intrare si iesire prin unirea suflului care intra cu acela care iese. In al doilea rand,
suflul care intra trebuie unit cu suflul care iese. In al treilea rand, in acelasi timp trebuie sa faceti kumbhaka.
Senzatiile organelor de simt nu trebuie lasate sa se infiltreze. Experientele exterioare ale obiectelor trebuie
lasate afara, iar samskaras-urile (tendintele mentale) sau experientele interne trebuie lasate inauntru.
Manifestarea exterioara nu trebuie lasata inauntru si samskaras-urile interne nu trebuie lasate sa se manifeste
in exterior. Aceasta este cea de-a patra pranayama. Puteti s-o faceti respirand in ujjayi (forma de
pranayama) si incercand sa va concentrati mintea asupra unui pasaj psihic oarecare, fara a controla sau opri
respiratia sub forma lui antaranga sau bahiranga kumbhaka. In mod gradat trebuie sa deveniti capabil sa
eliminati experientele, sa blocati calea experientelor simturilor si ajungeti astfel la cel de-al patrulea tip de
pranayama. De fapt, acesta este ajapa ajapa.
PURAKA (inhalare/inhalación), KHUMBAKA (suspendare/suspensión), RECHEKA(expir/expiración).
Veremos después que existe el Khumba interno y el Khumba externo (el cáliz interior y el cáliz exterior).
YS 2.52. 2.52. t:t:H x:iy:t:ð )kaS:av:rN:m:Î .

tataḥ kṣīyate prakāṡāvaraṇam.
tataþ kùãyate prakà÷àvaraõam
tatah ksiyate prakashavaranam

R: Prin aceasta[pacificare a corpului energetic folosind constientizarea circulatiei suflului (pranayama)] dispare
(kshiyate;se dizolva;piere) valul (avaranam; voalul care ecraneaza;barajul care acopera,impiedica) Lumina
(prakasha;Lumina permanenta necreata; perceptia nemijlocita);[Iisus:"rostul Luminii nu e sa stea acoperita"]
E: From that[pacification of the energy body using breath awareness (pranayama)] is destroyed (kshiyate; is
dissolved ) the veil (avaranam;the covering;the dam;the screen that obstructs the free flowing) of the
prakasha(eternal light;enlightenment,clear perception);
F: Par cela[de la pacification consciente de la respiration (pranayama)] se dissipe(kshiyate;disparait) le voile
(avaranam; ce qui couvre;cache) la lumiere (prakasha;l'illumination;la lumiere de la connaissance directe);
S: De esta [de la pacificación de la respiración (pranayama)] se destruye(kshiyate) el velo(avaranam) (que oculta)
la luz(prakasha);

tataḥ (tatah) = R: prin aceasta; de aceea;din aceasta; E: therefore, from these, from that ;then, then; there; at this point;
kṣīyate (kshiyate) = R: dispare;se dizolva;piere; E: disappears ;is destroyed ;
prakāṡa (prakasha) = R: lumina, iluminare;stralucire; luminozitate; lumina interioara;o calatorie in inconstient care ne
permite sa vedem Lumina Sufletului; manifestare;manifestare in mai multe locuri simultan (bilocatie;siddhis); svayam-prakasa
(svayam-prakasha): Auto-Iluminare; E: light ,clarity,shining , clear, brightness, enlightenment, clear perception;clear radiance;
effulgence, luminosity;manifestation;a particular type of manifestation when a single form is manifest in many places
simultaneously and each of these forms is identical in terms of bodily features, qualities, and pastimes, such a manifestation is
called prakasa;prakasha: journey into the unconscious that allows access to the Light of the soul;svayam-prakasa (svayam-
prakasha): Self-illuminating;
āvaraṇam(avaranam)= R: invelis;val;voal;strat despartitor; E: covering, veil, layer;
[DM] Prin practica lui pranayama (pacificare a corpului energetic folosind constientizarea circulatiei suflului) se
sting emisiile posturilor locale de impulsuri de pe ecranul mental, care devine
transparent,vid,neocupat.Drept rezultat voalul opac care acopera cunoasterea este inlaturat. Prakasha este
lumina necreata folosita in cunoasterea nemijlocita si lumina care pulseaza si in centrii psihici(chakra).
Acesti centri psihici sunt de obicei acoperiti sau voalati datorita experientei simturilor. Luminozitatea
acestor vehicule subtile este limitata sau acoperita de materia fizica a creierului. Acest invelis este
indepartat prin pranayama (controlul suflului). Aceasta indepartare a invelisului de materie fizica de pe
materia psihica este numita indepartarea voalului care acopera lumina. Acest lucru inseamna ca atunci cind
practicati pranayama se intampla ceva in voi prin care puterile psihice sunt eliberate de voalul sau
controlul ori obstructia mecanismelor fizice ale creierului.Energia este eliberata chiar si atunci cand apasati
pe un buton. Pranayama ((pacificarea a corpului energetic si a suflului) creeaza o situatie similara in creier,
prin care facultatile psihice inerente sunt eliberate
[VIV]The Chitta has, by its own nature, all knowledge. It is made of Sattva particles, but is covered by Rajas and
Tamas particles, and by Pranayama this covering is removed.
This sutra explains the benefits of pràõàyàma. Prakàsha represents the "light" of the mind, i.e. buddhi.
Pràõàyàma reduces impurities in the energy system.
V says, "In the case of the Yogin engaged in practising pràõàyàma, the karma which shuts out
discriminative knowledge dwindles away."
H explains that "The practice of pràõàyàma separates one's I-sense from the body and the sense-organs.
Therefore knowledge corresponding to the act of pràõàyàma . . . is 'I am neither the body nor the senses.'"
This [discriminative] knowledge attenuates the false knowledge based on avidyà, and the actions and
samskàras that derive from it.
B draws the parallel between àsana and pràõàyàma: "The body reaches equilibrium through posture
practice. Through breath control, the mind itself reaches equilibrium." This leads to greater lucidity, and
prepares the student for "the last three parts of yoga." [By which he means dhàraõà, dhyàna, samàdhi.]
YS 2.53. 2.53.D:arN:as:Ø c: y:aðgy:t:a m:n:s:H .
dhāraṇāsu ca yogyatā manasaḥ.
dhàraõàsu ca yogyatà manasaþ
dharanasu cha yogyata manasah
R: Si de aceea[ca urmare a pacificarii si suspendarii suflului(pranayama)] mintea (manas;manomaya kosha;simtul
intern;centralizatorul simturilor) devine capabila(yogyata) de focalizare (dharana,concentrata,stabilizata,oprita
asupra obiectului sau a procesului insamantat sau folosit ca tinta ori suport);
E: And thus[due to the pacification of the energy body using breath awareness (pranayama)] the
mind(manas;manomaya kosha;internal sense) acquires fitness (yogyata) for concentration (dharana).
F: Et à cause de cela[de la pacification et du suspension du souffle (pranayama)] le mental devient
capable(yogyata) à la concentration(dharana). S: Y gracias a él[de la pacificación de la respiración
(pranayama)]se da la capacidad (yogyata) de la mente (manas;manomaya kosha;el sentido interno) para la
concentración(dharana).
dhāraṇāsu = R: devine focalizata,concentrata,stabilizata,oprita asupra obiectului sau a procesului insamantat sau folosit ca
tinta ori suport ;concentrare; in stare de concentrare; E: concentration; in a state of concentration;
yogyatā (yogyata) = R:capacitate;pregatit; potrivit; devine capabila de; competenta;corespondenta; E: capacity;capability;
fitness for; readiness to; capability ;competence, fitness;
manasaḥ(manasah) = R:a mintii;mintea;manomaya kosha;simtul intern;centralizatorul simturilor desemneaza sistemul
integrat al terminalelor, prelungirilor sau a tentaculelor mintii ce poate percepe obiecte in planul grosier (fizic) dar si din planuri
subtile; E: mind;of the mind, of thought
Hatha-Yoga Pradipika 2.2 :"Miscarea respiratiei si a mintii sunt cuplate,iar nemiscarea uneia vine din
nemiscarea celeilalte;Cand circulatia prana se opreste si mintea se opreste"; pranayama nu e o trepta ci o
ramura(anga) care conduce automat la realizarea dharana si a celorlalte anga];
[VIV]After this covering has been removed, we are able to concentrate the mind.
Rajas and tamas in the energy system are reduced by pràõàyàma, and so the mind is prepared for dhàraõà.
H defines dhàraõà as "fixity of mind on an internal region of the body," and adds that since this is what you
are in fact doing during pràõàyàma, this allows you the opportunity to develop this ability.
B explains that in Hindu philosophy, thought (manas) is a component of the mind and one of the eleven
sense organs (see YS 2.18). It is prepared, through pràõàyàma, to achieve the higher state of pràõàyàma.
T's note is unusually short but worth quoting in full: "The second result of pràõàyàma practice is that it
prepares the mind for the practice of Dhàraõà, Dhyàna and Samàdhi - Antaraõga Yoga. The capacity to
form vivid and sharp mental images and to be able to see them clearly is necessary for practising Dhàraõà
effectively. As long a sour mental images are blurred and confused it is not easy to concentrate on them or
manipulate them, as all people who try to meditate know from practical experience. The mind does not
seem to get a good hold on them and they tend to slip away easily. Pràõàyàma by removing this difficulty
facilitates concentration to a great extent. To say that pràõàyàma is absolutely necessary for Dhàraõà will
perhaps not be justifiable in view of the success attained by followers of other schools of Yoga also. But
that it helps enormously in the practice of Dhàraõà there can be no doubt. That is why Patanjali has made it
an integral part of his Yogic technique."
[RO] Prin practica lui pranayama (controlul suflului) se dezvolta o capacitate de concentrare a mintii si fiinta
devine pregatita sa realizeze concentrarea mintii in dharana. Acest lucru se datoreste faptului ca voalul care
acoperea cunoasterea a fost indepartat. Urmeaza stadiul numit pratyahara (retragerea simturilor).
Pratyahara-Retragerea terminalelor senzoriale
Sense-withdrawal/la rétraction sensorielle
YS 2.54. sv:ev:\:y:as:ö)y:aðg:ð ec:¶:sy: sv:-p:an:Økar Ev:ð¡ndÓy:aN:aø )ty:aharH.
sva-viṣayāsamprayoge cittasya svarūpānukāra ivendriyāṇām pratyāhāraḥ.
svaviùayàsaüprayoge cittasya svaråpànukàra ivendriyàõàü pratyàhàraþ
sva visaya samprayoge chitta ya svarupa anukara ivendriyanam pratyaharah

R: Pratyahara (detasarea senzoriala de exterior;retragerea simturilor)apare atunci cand chitta(mintea) inceteaza sa se
mai identifice (asamprayoga) cu obiectele experimentate prin mijlocirea simturilor si acestea o urmeaza
(anukara) se intorc inlauntru spre Sine, la propria forma(natura)[redevin nediferentiate,subtile,
delocalizate,extinse in timp si spatiu);
E: Pratyahara (withdrawal of the senses) [appears when] the mind (chitta) cease to identify (asamprayoga) with the
objects experienced by the senses (indriya)and when these [indriya:cognitive(sense organs) and effector terminals]
follow (anukara) the inward direction of the mind by uncoupling them from the external objects and return to
their own nature[undifferenciated;subtle; delocalized;].
F: Pratyahara (la rétraction sensorielle; le retrait des sens)apparait quand le mental(chitta) n’est plus identifié avec
les objets expérimentés par les sens,et quand ces organes des sens se retirent de leurs objects en suivant le mental et
ils retournent vers le Soi et leur propre nature [non-différencié; subtitle,délocalisé]
S: Pratyahara (retracción de los sentidos; interiorización de los sentidos) (se produce) cuando la mente (chitta) es
no identificada (asamprayoga;desconectada) de sus objetos de la actividad sensorial[es con objetos des los sentidos],
que los sentidos imitan [los sentidos ya no están en contacto con sus propios objetos, llegan a asumir la forma de la
mente];

sva: R: al sau; propriu; propria; E:own, true;
viṣayā (vishaya) R: obiect (al experientei), fenomen; E:object (of experience), phenomenon; domain, field of action, objects;
asamprayoge (asamprayoga) : R: se decupleaza ;se separa; nu se mai identifica ; non-identificare;anihilarea
contactului;absenta legaturii; E: there being no contact, disconnected, separated contact; uncoupling; separation,non-identification;
the cessation of the identification with; non identification with sensations; withdrawal; disjoining;disuniting ;cessation of
identification; cittasya (chittasya) = R: a mintii; minte;constiinta periferica; procesele care conduc la manifestarea ecranului
mental;traficul din minte;constienta; constiinta;tiparul "etichetarii",care apeleaza la simboluri verbale(cuvinte) sau
drept obiect:substanta mentala;minte,memorie(a-si aduce aminte);gand, idee,parere;in realitate in univers nu exista lucruri ci doar
procese-mintea este o curgere ca un rau care se modifica permanent, un trafic de imagini, ganduri, senzatii (vedeti:vritti);a
considera mintea un obiect conduce la neglijarea "vegherii": mintea e un proces ca si un rau iar fara practicarea constientei
impartiale nu trecem dincolo de tesatura care alcatuieste ecranul;amintiti-va ca "nu ne putem scalda de doua ori in apa aceluiasi
rau"; E:of the mind/intelligence; consciousness; mind; mental screen;sva: R:propria; E:own,
true;rūpa(rupa):R:forma;esenta; natura;fata;tanmatras(element subtil;vedeti tatva); E:shape;form;
face,identity,essence;svarūpe (svarupa):R: natura proprie; forma proprie;esentiala;propria (sva) forma ori
configuratie(rupa);propria esenta, adevarata noastra identitate (Centrul; Axul;Acasa;Akasha-"casa eterica"); adevaratul sistem de
referinta al universului [centrul vid al rotii este singurul imuabil]; veritabila fata;propria natura; propria forma[este forma fara
forma; forma fara parti componente-singurul lucru din univers care ramane «dintr-o bucata»;izvorul universului
manifestat;«albia lumii» spre care totul curge si in care se dizolva totul; E:own essence;own nature; true identity;own(sva) shape
or form(rupa);the true face;anukāra (anukara) = R: imitand; urmand;asemanare;
conformitate;directie; E: resemblance, imitating; imitation, following ;suit;iva : R: ca si cum; E: like, thus, as it were;as if, so to
speak; indriya = R: terminale cognitive si efectoare;organe(de simt;de actiune);terminale;instrumente;cele 11 terminale (5 jnana
indriya(action organs); including manas-thought;
indriyāṇām(indriyanam) = R: a terminalelor cognitive (simturilor)si efectoare ; E:of the the eleven organs,instruments or
terminals: cognitive(sensory) and effector terminals; sense organs; sensory apparatus
pratyāhāraḥ (pratyahara) = R: retragere;detasarea senzoriala de exterior;retragerea simturilor;interiorizare;separare;rupere
de exterior; retragerea energiei psihice de la simturi;decuplare;separarea receptorilor de impulsurilor senzoriale(zonele neuronale
de procesare), fata de impulsurile transmise de traductori (organe de simt);izolare;anestezie;inhibitie sezoriala;armonizarea;
ascultarea interioara; realizarea starii de buna dispozitie neconditionata de impulsurile senzoriale; E: withdrawal of the senses;
“removing indriyas from material objects”; abstraction of the senses; dissociation; when the psychic energy used by the senses is
withdrawn from their sense-objects; the sense organs by separating them from their objects; S: la restricción de los sentidos;la
abstracción sensorial;la retracción de los sentidos; interiorización de los sentidos hacia su origen
Note:
Non-identificarea cu senzatiile/Non identification with sensations;
Efectul final al constientei este non-identificarea,atunci cand realizam capacitatea de a inceta sa ne identificam cu
ceea ce se intampla.Non-identificarea este un element central in doctrina buddhista clasica
The final effect of mindfulness and awareness is non-identification, where we have the ability to cease identifying with what's
happening. Non-identification is a pivotal component of Classical Buddhist teaching. It isn't really about you. Every eyeball
moves; movement happens. Everyone gets bored; boredom happens. Aversion strikes all of us; aversion happens. We can stop
taking it personally, and let it simply be "movement," or "boredom" or "aversion." Living and working becomes smoother and
richer when we stop taking everything so personally! Mindfulness can help.
YS 2.55. t:t:H p:rm:a v:Sy:t:ð¡ndÓy:aN:am:Î .

tataḥ paramā vaṡyatendriyāṇām
tataþ paramà va÷yatendriyàõàm
tatah parama vashyata indriyanam

R: Din aceasta [practica a detasarii senzoriale de exterior (pratyahara)] simturile(indriyanam) sunt perfect
(parama) stapanite(vashyata) ; E: From that[ practice of withdrawal of the senses(pratyahara)] comes supreme
(parama) control(vashyata) over the senses(indriyanam);F: À partir de cela[ la pratique de la retrait des sens
(pratyahara)]les sens (indriyanam) sont parfaitement(parama) maitrisés(vashyata); S: De esta [prática la
retracción de la mente de la actividad sensorial (pratyahara)] surge la más elevada(parama) maestría(vashyata)
sobre los órganos sensoriales(indriyanam)

tataḥ (tatah) = R: atunci; prin aceasta; din aceasta (practica detasarii senzoriale de exterior (pratyahara);apoi;E: from it[this
practice of withdrawal of the senses(pratyahara); therefore, from these; from that; then;
paramā (parama) = R: cel mai inalt; E: ultimate, highest, purest;
vaṡyata (vashyata) = R: stapanire; E: obedience, subservience; mastery; in the service of (realization);
indriyāṇām(indriyanam) = R: a terminalelor cognitive (simturilor)si efectoare ; E: of the the eleven organs,instruments or
terminals: cognitive(sensory) and effector terminals; sense organs; sensory apparatus;of the 11 sense-organs;
Note: simturile isi pierd autonomia, orientarea centrifuga si atasarea de obiectele exterioare; simturile nu
mai sunt canale de risipire a energiei si surse de vrittis (impulsuri), care ca niste butoane aflate la dispozitia
periferiei, comanda si controleaza continutul mental de moment;
ev:B:Üet:p:adH
Vibhūti- pādaḥ
III. Partea despre Puterile Extraordinare
III. Capitolul referitor la antrenamentul care vizeaza realizarea
Puterilor Supranaturale [Vibhūtti Pada]
5.3. Cartea III: Partea despre Puterile divine sau supranaturale (Vibhuti Pada)/
Book III: Portion on the Extraordinary or Supernatural Powers(Vibhuti Pada)]
"Partea despre Puterile divine sau supranaturale" (Vibhutti Pada) este capitolul unde sunt indicate pe parcursul
a 56 de sutra efectele practicii de asezare a mintii in starea unificata de centrare/aliniere cu izvorul universului
manifestat. Aceste efecte sau fructe ale functionarii holografice a mintii,in care se manifesta capacitati nemijlocite de
cunoastere si de actiune sunt cunoscute in lb.sanskrita sub mai multe denumirii:vibhuti[perfectiunile,
desavarsirile,harurile,rezultatul aprinderii focului (tapas) este vibhuti:cenusa sacra],siddhis(puterile
divine,capacitatile oculte sau magice de cunoastere si de actiune),bala(forte;puteri);/The third book named "Portion
on Extraordinary or Supernatural Powers " (Vibhutti Pada) describes in 56 sutras the fruits or the effects (namely
the holographic functioning of mind and the access to direct powers of knowledge and action upon the manifested
reality); of your practice to realise the centering and the alignment of the mind with the source of the manifested
universeThese effects or fruits are known in sanskrit language as vibhuti (perfections,divine gifts,divine or
supernatural powers),siddhis(divine powers; occult or magical powers) and bala (powers,forces).
Sutra:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26
27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56
YS 3.1. 3.1. dðS:b:nD:eÁ:¶:sy: D:arN:a.

3.1.dezbNxiíÄSyxar[a
deṡa-bandhaṡ cittasya dhāraṇā
de÷abandhaþ cittasya dhàraõà
desha bandhas chittasya dharana
R: Concentrarea (dharana) este legarea sau fixarea atentiei (bandha) mintii (chitta) de un loc [continut mental
determinat:obiect, idee](desha); E:Concentration (dharana) is binding or focussing (the attention) of the mind
(chitta) onto one object or place (desha); F:La concentration (dharana) est la liaison ou la fixation (d'attention)
(bandha) du mental (chitta) a un (seul) lieu [espace,territoire ou un objet determine] (desha); S: La concentración
(dharana) es atar o la fijación(bandha) de la mente(chitta) [en estado de abstracción sensorial] en un [solo]lugar o
punto (desha);
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
space; area of focus; spot; mental content; position;situation; object, point, space,object or idea; F: lieu;espace, territoire;
position; lieu ;endroit, un objet determine; S: MW496.2 (masculino) lugar, posición, región, espacio, punto; deriva de √dish
(indicar, mostrar, señalar); II.31 - II.50 - III.1 - IV.9; deshaih (masculino, instrumental, plural) YS 3.53;
bandhaḥ(bandha)(ब ध )= R: MW720.3 (masculino) 1) conexiune cu ceva, a pune alaturi de ceva,a uni; 2) fixare,
focalizare; legare, unire, atasare; conectare; retinere;ingradire; relatie; deriva de la: √bandh (a atasa;a lega ); III.38; bandhaḥ
(masculin, nominativ, singular) YS 3.1;; E: binding to, holding, fixing, uniting; link, fixation; focusing; confining;
F: la liaison ou la fixation (d'attention); S: atar;llegar;la fijación; MW720.3 (masculino) 1) conexión con algo, poner junto a
algo, unir; 2) fijación, atadura, unión, apego; deriva de √bandh (atar); YS 3.38; bandhaḥ (masculino, nominativo, singular)
YS 3.1;
citta(chitta)(िच )= R: MW395.3 (neutru) mintea[tiparul "etichetarii", care apeleaza la simboluri verbale(cuvinte) sau
drept obiect; in realitate chitta nu este un obiect, ci un proces ,un fluviu,un flux de vrittis]; traficul din minte; amintiti-va ca "nu ne
manifestarea ecranului mental; constienta;memorie(a-si aduce aminte);gand, idee,parere; deriva de la √cit (a percepe, a observa,
a cunoaste); 1) senzatie perceputa, asupra careia mintea se fixeaza; 2) mintea ori constiinta in totalitatea sa, impreuna cu toate
activitatile si functiile sale 3) sediul, organul, ansamblul functiilor, activitatilor, proceselor intelectuale, volitive si emotionale ale
individului; 4) se compune din intelect (buddhi, mahat; asmitamatra), constiinta existentei individuale (asmita, ahamkara) si
mintea sensibila (manas) sau centralizatorul terminalelor (indriya)de perceptie senzoriala(jnanen indriya) si de actiune
(karmen indriya); 5) termen similar conceptului de instrument intern (antahkarana) din Samkhya si Vedanta); I.2 - I.30 - I.33
- III.9 - III.19 - III.35 - IV.15 - IV.16 - IV.18 - IV.21; cittam (neutru, nominativ, singular) I.37 - IV.5 - IV.23 - IV.26; cittasya
(neutru, genitiv, singular) II.54 - III.1 - III.11 - III.12 - III.38 - IV.17; cittāni (neutru, nominativ, plural) IV.4; E: mind;mind
stuff; consciousness; reason ;intelligence; mental screen; F: mental; S: MW395.3 (neutro) mente, razón, inteligencia,
conciencia; deriva de √cit (percibir, observar, conocer); 1) sensación, aquello que es percibido, aquello sobre lo que la mente se
fija; 2) mente o conciencia en su totalidad, como conjunto de todas sus actividades y funciones; 3) la sede, el órgano, el conjunto
de las funciones, actividades, procesos intelectivos, volitivos y emocionales del individuo; 4) se compone de intelecto (buddhi,
asmitamatra), conciencia de existencia individual (asmita, ahamkara) y mente sensible (manas); 5) es similar al concepto de
instrumento interno (antahkarana) en el samkhya y el vedanta); I.2 - I.30 - I.33 - III.9 - III.19 - III.34 - IV.15 - IV.16 - IV.18 -
IV.21; cittam (neutro, nominativo, singular) I.37 - IV.5 - IV.23 - IV.26; cittasya (neutro, genitivo, singular) II.54 - III.1 - III.11 -
III.12 - III.39 - IV.17; cittāni (neutro, nominativo, plural) IV.4;
dhāraṇā(dharana)(धारण ) = R: MW515.2 (masculin) concentrare, focalizarea atentiei; concentrarea mintii (oprirea
respiratiei este efectul secundar al opririi mintii); retentie; deriva de la √dhṛ (a retine, mentine, sustine); 1) unidirectionalitate
mentala sau atentie (ekagrata) efectuata cu telul de a intelege obiectul; 2) al saselea membru (anga) al caii yoga cu opt ramuri
(ashtanga); dhāraṇā (femenin, nominativ, singular) YS 2..29 ;YS 3.1; dhāraṇāsu (femenin, locativ, plural) YS 2.53;
E:concentration, focusing, directing attention;F: la concentration; S: MW515.2 (masculino) concentración; retención; deriva de
√dhṛ (retener, mantener, soportar); 1) unidireccionalidad mental o atención (ekagrata) efectuada con ánimo de comprender el
objeto; 2) sexto miembro del yoga de ocho pasos (ashtanga); dhāraṇā (femenino, nominativo, singular) YS 2..29 - YS 3.1;
dhāraṇāsu (femenino, locativo, plural) YS 2.53
Nota: Dharana (concentrarea; focalizarea atentiei) consta in legarea mintii de un loc,ales de noi insine in mod
deliberat[ acest loc,teritoriu sau obiect de care ne ancoram mintea poate fi un model de realizare(Iisus),o idee(starea
de eliberare sau de desteptare),o senzatie(de predare sau de abandonare fata de Dumnezeu),un sentiment(de iubire
fata de tot ceea ce exista),o imagine(a starii de armonie dintre semeni) sau orice alt continut mental cum ar fi cele
indicate anterior de Patanjali: ascultarea ecoului vibratiei declansate de recitarea unei mantra, urmarirea corpului care
se aseaza intr-o pozitie imobila (asana), urmarirea respiratiei care intra si iese,ascultarea senzatiilor ori a gandurilor
care ca niste nori pe cerul mental vin si pleaca.In cursul concentrarii(dharana) este prezenta dualitatea subiect-
obiect doar in faza preliminara fiindca dupa absorbtia concentrativa se intra in meditatie(dhyana) si transa
mistica(samadhi).Sivananda compara dharana cu prima dintre fazele dresajului unui elefant salbatic-se incepe cu
legarea acestuia de un stalp bine infipt in pamant;in mod similar mintea agitata (ca o maimuta) poate fi dresata daca
e legata de obiectul ales pt. focalizarea atentiei ca de un stalp;
Vyasa — Yoga-Bhashya (s. V.)
(Bhasya) uktani pañca bahirangani(ni):sadhanani.
Au fos deja explicate cele cinci ramuri (anga) ale practicii externe
(Bhasya) dharana vaktavya
In continuare este prezentata concentrarea (dharana)
Capitulul II a prezentat cinci, din cele opt ramuri ale yoga (ashtanga yoga) actiunii ca cea mai importanta metoda
pt.a indeplini telul yoga. In acest capitol sunt prezentate ultimele trei ramuri (anga) si efectele sau implinirile lor.
Aceste trei ramuri sunt infloriri sau fructificari ale yoga si reprezinta atat rezultate cat si mijloace.Prin realizarea lor
se obtine accesul la capacitati supranaturale sau extraordinare(siddhis).
Aceste realizari ale practicii yoga culmineaza cu starea de eliberare(kaivalya), care constituie tema Capitolului IV.
Termenul vibhuti(perfectiuni;manifestari;cenusa sacra), tradus drept capacitati paranormale sau
extraordinare(siddhis), provine de la radacina vibhu, care inseamna “a produce, a fi produs;a se manifesta, a fi
capabil;apt”. Se poate traduce vibhuti in diferite feluri: maretia puterii, capacitate, forta, prosperitate, succes,
demnitate, rang, splendoare, bogatie,noroc, puteri supranaturale, cenusa sacra si marca spirituala.
Capitolul III expune capacitatile supranaturale si ultimele trei ramuri (anga) ale yoga respunde la urmatoarele
intrebari: de la YS 3.1 la 3 Care sunt pasii ce trebuie stapaniti?; de la YS 4.4 la 4.8 Ce este samyama si cum s-o
utilizam?; de la YS 3.9 la 12 Care sunt diferitele niveluri de transformare ?; de la YS 3.13 la 36 Cum se explica
“capacitatile supranaturale”?; YS 3.37 Ce pericol prezinta?; de la YS 3.38 la 3.49 Care sunt capacitatile
supranaturale ?; de la YS 3.50 la 3.51 Ce trebuie evitat ?; de la YS 3.52 la 55 In ce consta realizarea suprema?
(Bouanchaud, Bernard “The Essence of Yoga”).
V says, "Dharana. consists in holding or fixing the mind on the navel circle, or on the lotus of the heart, or on the
effulgent centre of the head, or on the tip of the nose or of the tongue, or on such like spots in the body, or on any
external object, by means of the modifications of the mind."
B says that the object that is the focus of concentration can be a seen object, a concept or idea easily accessible - such
as a question, problem, relationship or metaphysical concept. But whatever object is chosen, it "must be free of
excessive attachment, repulsion or fear." (see YS 2, 7-9) He adds that "in posture based yoga, a first step toward
concentration is observation of the body and breath." This first step is clearly within the grasp of any yoga student,
and probably the best one to begin with!
T begins with a reminder of the purpose of the first five "limbs" of yoga:
· yama and niyama eliminate the disturbances caused by uncontrolled emotions and desires;
· asana and pranayama eliminate disturbances arising from the physical body;
· pratyàhàra cuts off the external world and its impressions on the mind.
Once this has been achieved, the practitioner is ready to proceed with the successful practice of the final three
"limbs". Up to a point, the first five can be practised simultaneously. The final three follow one from the other.
[VIV]Dharana (concentration) is when the mind holds on to some object, either in the body, or outside the body, and
keeps itself in that state.
[RO] Aici "loc" inseamna loc fizic sau psihic. In diferite scripturi se spune ca exista trei baze pe care se poate sprijini
concentrarea si anume, obiectiva, subiectiva si vizionara. Deci, dharana (concentrare) inseamna ingradirea mintii intr-un
singur loc, asupra unui singur punct sau obiect. In Mahabharata se da un exemplu bun despre ce inseamna atentie
focalizata. In timp ce-i invata pe Pandavas sa traga cu arcul, guru-l (invatatorul spiritual) lor, Drona, i-a intrebat care era
obiectul pe care-l vedeau. Arjuna a raspuns ca el vedea numai ochiul pasarii care era tinta si nimic altceva. Iata un
exemplu de concentrare.
Atunci cand mintea este concentrata asupra unui punct, perceptia devine intensa. Cand ochii sunt inchisi obiectul, care
poate fi un gand, o idee sau un cuvant, apare intens in constiinta. Mintea nu se misca si nu paraseste obiectul concetrarii.
Daca ea se misca, acest lucru este numit vikshepa. Vikshepa inseamna oscilatie. In timpul concentrarii nu trebuie sa
existe decat constiinta obiectului concentrarii, si nimic altceva. Se spune uneori ca puteti avea doua locuri asupra carora
se realizeaza concetrarea. De exemplu, atunci cand faceti japa mantra [repetarea unei mantra (a unui cuvant)], mantra
este un factor si forma este al doilea factor. Pentru un incepator, concentrarea cu japa asupra a doi factori este mai buna.
Mai tarziu, concentrarea se poate face fara japa. Atata timp cat va exista fluxul de sange din creier vor exista si vibratiile,
iar concentrarea va fi dificila. Fluxul de sange trebuie redus si nu trebuie sa existe nici o vibratie. Pentru aceasta, ne
folosim de sistemul optic (ochi). Prin intermediul sistemului optic, vibratiile creierului fizic sunt reduse. Daca va uitati la
un punct cu ochii deschisi si nu clipiti un timp, iar apoi inchideti ochii, veti adormi in cateva minute. La fel cum opriti
valurile sau unduirile de pe suprafata unei ape lasand ca acea apa se se linisteasca, in mod analog vibratiile creierului pot
fi oprite prin indepartarea diferitilor factori perturbatori. Chiar si creierul fiziologic trebuie sa fie oprit. Pentru asta, noi
fixam mintea asupra unui singur punct, cum ar fi o chakra din corp, de exemplu muladhara, manipura sau ajna,
fixandu-ne constiinta asupra acesteia.
Daca mintea oscileaza, nu-i permiteti acest lucru. In acest fel activitatile cerebrale inceteaza pentru un timp; in acest timp
are loc concentrarea. La inceput nu este posibil sa se realizeze concentrarea pe durate mari de timp.
Concentrarea nu este o stare de uitare. Daca uitati totul, inclusiv obiectul, aceasta stare este numita shunya samadhi sau
laya, dar concentrarea trebuie sa includa atentie dirijata asupra unui singur obiect. Daca va concentrati asupra unei
mantra-e (cuvant), atentia trebuie sa fie complet captivata de aceasta, fara sa existe nici cea mai mica intrerupere. Daca
apare intreruperea, atunci starea este concentrare; daca nu exista intrerupere, atunci starea este dhyana (meditatie).
Trebuie subliniat ca in timpul concentrarii suntem constienti ca ne concentram. Meditatia nu difera de concentrare; ea
este numai o concentrare de o calitate superioara.
In dharana exista constiinta obiectului, care este din cand in cand intrerupta. Atentia poate fi intrerupta datorita unui
zgomot exterior sau datorita unor ganduri care trec prin minte. Astfel, dharana este concentrarea constiintei cu pauze
intermitente.Uneori intreruperile sunt de asa natura incat nu ne mai putem concentra din nou. Acest lucru este numit
vikshepa. Este o tulburare, o distractie. Incepatorul se loveste intotdeauna de aceasta dificultate. Uneori el este
capabil sa-si readuca mintea la loc, alteori nu. Acest lucru se intampla deoarece corpul fizic nu are o pozitie stabila.
Odata cu cea mai mica miscare a corpului, inima incepe sa bata mai repede, respiratia se precipita si acest lucru da
nastere la tulburare. Atunci cand corpul este absolut stabil, ca o stanca, concentrarea devine ferma. Iata de ce
stabilitatea corpului este atat de esentiala.
YS 3.2. 3.2. t:*: )ty:y:òkt:an:t:a Dy:an:m:Î .
.3.2. tÇàTyyEktantaXyanm!
tatra pratyayaika-tānatā dhyānam
tatra pratyayaikatànatà dhyànam
tatra pratyaya eka tanata dhyanam
R: Dhyana(meditatia) este aptitudinea (ta) de curgere neintrerupta(tanata) al unui unic

(eka) flux de continut mental (pratyaya) care urmeaza aceleia (tatra) [fixarii atentiei asupra unui obiect in cursul
concentrarii (dharana) si asupra fluctuatiilor mentale (vrittis) generate de aceasta concentrare];
E:Dhyana (meditation) is the uninterrupted flow (ekatana) of that(tatra) one (eka) continuous(tanata) flux of a
content of the mind (pratyaya) that follow that (tatra) [namely the continuous flux of fluctuations or mental
impulses(vrittis) generated by the object chosen for concentration (dharana)];
F:Dhyana (méditation) est un flux continu d'un contenu du mental (pratyaya) unique (eka) à partir de là (tatra)
[c'est-à-dire à partir des fluctuations du mental (vrittis) générées par l'objet fixé pendant la concentration de l'esprit
(dharana)];S: La meditación (dhyana) es el flujo ininterrumpido (tanata; anantaram) del contenido mental
(pratyaya) único (eka) de éstas (tatra) [las fluctuaciones mentales (vrittis) generadas a partir del objeto elegido en
el estado anterior de concentración (dharana)].
I.42 - I.48 - III.2 - IV.6;
pratyaya( यय )= R: MW673.3 (masculin) notiune, intentie, idee prezenta (actuala, curenta); baza sau continut al constiintei
(vrittis:impulsuri);conceptie;idee;obiectul experientei; continut mental;mesajul subiectiv evocat de simbolul sonor sau de un
semnal; semnificatia; opinie; idee; conceptie;teorie; prati (opus, contrar, in spate, prezenta inainte de ceva) + aya deriva de √ir
(a merge, a curge, a se roti;a merge in cerc); 1) reprezentare, cunoastere; 2) gand care se naste,apare, se manifesta ori se arata,
adica ceea ce vine in constiinta , pasul final din exprimarea formelor gand-emotie; 3) denota un anumit continut al constiintei
incluzand toate modificarile mentale (vritti)[descrise in:YS 1.5-11] dar si cunoasterea transcendenta (prajna); I.10 - I.18 - II.20 -
III.2 - III.35 – IV.27; pratyayah (masculin, nominativ, singular) I.19; pratyayau (masculin, nominativ, dual) continuturile
mentale in doua momente succesive; (cele doua)continuturi mentale; III.12; pratyayānām (masculin, genitiv, plural) III.17;
pratyayasya (masculin, genitivo, singular) III.19; E: contents of the mind, perception, thought, intention, significance, meaning,
sense; representation; mental experience; all vrittis [described in:YS 1.5-11];experience, presented ideas; flow of cognition; the
cause, the feeling, causal or cognitive principle, notion, presented idea, cognition; S: MW673.3 (masculino) noción, intención,
idea presente; contenido, el contenido de la mente; conceptos y experiencias mentales; prati (opuesto, contra, detrás, presentado
ante algo) + aya deriva de √i (ir, fluir, circular); 1) representación, conocimiento; 2) pensamiento que surge, aparece o se
muestra, es decir, aquello que viene al encuentro de la conciencia, paso final en la formación gestáltica; 3) denota cualquier
contenido de la conciencia, incluyendo las modificaciones mentales (vritti) y el conocimiento trascendente (prajña); pratyaya
puede significar “causa, noción e idea”; denota cualquier contenido de la conciencia, siendo así más abarcante que
cualquiera de los cinco vrittis o de las más altas intuiciones (prajñas) de énstasis (samadhi). Ambos fenómenos son,
en efecto, ideas que aparecen (pratyayas) y que continuamente son percibidas por el sí mismo esencial (Feuerstein,
George “Encyclopedic Dictionary of Yoga”). I.10 - I.18 - II.20 - III.2 - III.35 – IV.27; pratyayah (masculino, nominativo,
singular) I.19; pratyayau (masculino, nominativo, dual) III.12; pratyayānām (masculino, genitivo, plural) III.17; pratyayasya
(masculino, genitivo, singular) III.19;
eka(◌्ए क)= R: MW227.3 (masculin) unu; unidirectional; numai;doar, solo, solitar, unic; I.32 - II.6 - II.41 - III.2 - IV.9 - IV.16 -
IV.20; ekam (neutru, nominativ, singular) IV.5; E:one;alone,solo,single ,only; S: MW227.3 (masculino) uno, solo, solitario,
único; I.32 - II.6 - II.41 - III.2 - IV.9 - IV.16 - IV.20; ekam (neutro, nominativo, singular) IV.5;
tānatā (tanata) (तानता् ) = R: MW442.2 (femenin, nominativ, singular) extensie;intindere;alungire a tine; a continua;a fixa;
desfasurare continua; manifestare; curgerea neintrerupta; tāna, deriva de √tan (a se extinde,a intinde) + tā (sufix femenin ce
indica “calitatea”);YS 3.2 ; E: MW442.2 (femenin, nominativ, singular) elongation; lengthening; extension; stretching;
expansion;continued directedness ; continuation;to keep;to fix;extening continuosly or unbrokenly, tāna, derivated from √tan (
stretch, draw out to the full length, extend, elongate; be extended; reach out; pull, make taut; strain; be pulled) + tā (sufix
femenin that indicates “quality”);YS 3.2; S: MW442.2 (femenino, nominativo, singular) extensión, alargamiento; tāna,
deriva de √tan (extender, estirar) + tā (sufijo femenino que indica “cualidad”); III.2;
ekatana : R: fara schimbare[Śrīmad Bhāgavatam 7.9.8 ];fara deviatie[Shrī Caitanya Caritāmrịta Madhya 6.257]; a tine un
singur obiect fara intreruperi; fixare pe un singur obiect;continuitate in atentie doar la;manifestandu-se fara intreruperi ca dintr-o
singura bucata; fixat pe un punct pe o anumita durata; E: one continuous flow of uninterrupted attention fixed on one point during
a certain time, extending continuosly or unbrokenly;stretching unbrokenly as one; uninterrupted flow; without diversion[Śrīmad
Bhāgavatam 7.9.8 ];without deviation[Shrī Caitanya Caritāmrịta Madhya 6.257]; ta: R: capacitatea;aptitudinea de ;facultatea de;
E:faculty of;
ekatānatā (ए ानता ) = R: MW228 (termen compus) continuitate, sustinere prelungita, flux unidirectional constant ; eka
(unu) + tānatā (extensie); YS 3.2; E: MW228 (composite term) continued directedness ; continuation;to keep;to fix;extening
continuosly or unbrokenly; eka (one) + tānatā (extension); YS 3.2; S: MW228 (compuesto) continuidad, sostenimiento
prolongado, flujo unidireccional constante; eka (uno) + tānatā (extensión); YS 3.2;
dhyāna (dhyana)( यान ) : R: MW521.1 (masculin) meditatie;absorbtie meditativa;contemplatie; deriva de la √dhyai (a gandi, a
contempla,a medita, a reflecta ; 1) flux unidirectional al mintii asupra unui obiect; 2) a sasea ramura din calea cu opt brate
( ashtanga yoga); II.11 - II.29 - IV.6; dhyanad (masculin, ablativ, singular) I.39; dhyanam (neutru, nominativ, singular) III.2..
Forma sanskrita originala a termenului chinez chán si al termenului japonez zen. In Raja Yoga acest termen se refera la o
reculegere(absorbtie) profunda ca urmare a retragerii simturilor (pratyahara) si a concentrarii mintii intr-un singur punct
(dharana). Tinta sa este intrarea in transa mistica (samadhi). In Hatha Yoga si in Tantrism, se identifica meditatia (dhyana)cu
visualización; Gheranda Samhita (6.1) vorbeste despre trei tipuri de dhyana: visualizare asupra unui obiect grosier (sthula),
cum ar fi de exemple vizualizarea detaliata a reprezentarii unei zeitati(statuie;icoana); ori despre visualizare unui obiect subtil
(sukshma), de pilda vizualizarea Absolutului sub forma punctului din care-si are originea universul manifestat (bindu),ori asa
cum este descris in Tantrism; ori Contemplarea asupra Absolutului ca lumina (jyotish). In ultimele doua cazuri atentia este cu
adevarat introvertita si orientata asupra esentei interioare (atman), realizandu-se un anumit grad de unificare a
constiintei(transa;absorbtie concentrativa;transformarea in aluat a amestecului de faina cu apa;polimerizare);in general, se
explica acest proces sub forma trezirii lui kundalini care se ridica prin canalul central (sushumna),pt. a se unii in final cu
Sinele in centrul subtil(sahasrara chakra) din crestetul capului; E:meditation; meditative absorption; absorption in
meditation;contemplation;complete withdrawal, retirement; absorption; recollection; retreat ; S: la meditación;MW521.1
(masculino) meditación, contemplación; deriva de √dhyai (pensar, contemplar, meditar, reflexionar); 1) flujo unidireccional de la
mente en torno a un objeto; 2) séptimo paso del ashtanga yoga; II.11 - II.29 - IV.6; dhyanad (masculino, ablativo, singular) I.39;
dhyanam (neutro, nominativo, singular) III.2.. Forma sánscrita original del chino chán y del japonés zen. En el yoga clásico, se
refiere a un recogimiento profundo como consecuencia del retraimiento de los sentidos (pratyahara) y de la concentración del
espíritu en un solo punto (dharana). Su objetivo es el samadhi. En el Hatha Yoga y en el Tantrismo en general, se identifica
meditación (dhyana) con visualización;El Gheranda Samhita (6.1) habla de tres tipos de dhyana: o Visualización sobre un
objeto tosco (sthula), por ejemplo la visualización detallada de una deidad; o Visualización sobre un objeto sutil (sukshma), por
ejemplo la visualización de lo Absoluto en la forma de punto original del universo (bindu), tal como lo describe el Tantrismo; o
Contemplación de lo Absoluto como luz (jyotish). En los dos últimos casos la atención es sencillamente introvertida sobre la
esencia interior (atman), alcanzando cierto grado de conciencia unitiva. Generalmente, se explica este proceso en términos del
despertar de kundalini que, ascendiendo por el canal central (sushumna), se une finalmente con el si-mismo-esencial en la cima
de la cabeza
Nota: Dhyana(meditatia) este curgerea neintrerupta a fluxului unui unic continut mental (vritti;impuls
mental generat de obiectul ales pt. concentrare); Dupa ce prin dharana s-a abandonat multitudinea de
obiecte(vrittis;impulsuri) care se manifesta in mintea aflata in starea obisnuita, apare dhyana(meditatia)
sau mentinerea unui flux neintrerupt de vritti generate de obiectul ales pt. fixarea mintii;I.K.Taimni
ilustreaza diferenta dintre concentrare si meditatie printr-o succesiune de obiecte notate cu litere.
Astfel I.K.Taimni ilustreaza fluxul obiectelor gand (vrittis) din mintea obisnuita(A;B;C;D;E;F;G) in
contrast cu fluxul obiectelor gand(vrittis) din mintea aflata in starea de concentrare(dharana) asupra
obiectului A unde apare o succesiune de genul:A;A;A;B;A;A;C;A;A;D;A[se observa o serie de stari in care
se revine la obiectul fixat A,desi apar si alte obiecte:B,C,D];
Dhyana(meditatia) este ilustrata de I.K.Taimni ca o succesiune de genul:A;A;A;A;A;A;A;A;A;A;A) nu
se deosebeste de concentrare (dharana) decat prin continuitatea continutului mental; dhyana(meditatia)e
tot o concentrare caracterizata de o curgere neintrerupta in care se mentine obiectul unic A ,desi acest
obiectul apare si in ipostaze colorate subiectiv- notate cu : A);in samadhi(enstaza;transa mistica)
subiectivitatea dispare si se obtine concentrarea perfecta in care ramane doar obiectul A (ca o succesiune
neintrerupta de genul:A;A;A;A;A;A;A;A).
H offers a good explanation of dhyàna. "In dhàranà, or fixity, the flow of similar mental modifications on the same
object is confined to the desired place. But the thought-process on the same object is intermittent and in succession.
When through practice that becomes continuous, i.e. appears as an unbroken flow, then it is called dhyàna…. It is a
particular state of calmness of the mind and can be applied to any object of meditation. If flow of knowledge in
dhàranà may be compared to succession of similar drops of water, in dhyàna the flow of knowledge is continuous
like flow of oil or honey."
S makes a similar point. He also says that one sign that you really have been meditating is that you are unaware of the
passage of time. If an hour passes and you think it was only five minutes, that's meditation; if five minutes pass and
you feel it's an hour, that's just concentration.
B says, "With prolonged focus on one object, concentration becomes meditation, in which the grasp of the object is
direst…. Moving from mental dispersion to concentration is progressive. Passing from concentration to meditation,
however, is sudden and instantaneous."
[RO] Pratyaya inseamna activitate mentala aconstiintei, care poate fi focalizata pe o idee, un sunet sau un obiect
oarecare, subtil sau grosier. Daca in dharana (concentrare) constiinta sau atentia devine fluida si continua, astfel incat ea
nu este intrerupta de nici un gand auxiliar, atunci dharana (concentrare) este inlocuita, sau se transforma in dhyana
(meditatie). Se intampla uneori sa realizam dhyana atunci cand practicam dharana (concentrare). In dhyana (meditatie)
exista un flux neintrerupt al activitatii constiintei.
Daca vizualizati un obiect, nu trebuie sa vizualizati numai acel obiect, ci trebuie sa va vizualizati si pe voi practicand
dhyana. Acest lucru este important. Uneori puteti neglija obiectul, dar ramane constiinta dhyana-ei, numita sakshi
bhava. Ceea ce se intampla de obicei in timpul concentrarii este faptul ca, daca mintea o ia razna, nu va dati seama de
asta. Acest lucru nu trebuie sa se intample. Prin urmare, dhyana (meditatie) include doua lucruri: 1, o activitate mentala
neintrerupta, al carui flux este focalizat asupra unui singur obiect; si 2, constiinta starii de dhyana, adica constiinta
faptului ca practicati concentrarea neintrerupta. Aceste doua tipuri de constiinta merg mana in mana.
YS 3.3. 3.3.t:dðv:aT:üm:a*:en:B:aüs:ö sv:-p:S:Üny:em:v: s:m:aeD:H.

tdevawRmaÇin-aRsS< vêpzUNyimvsmaix>.3.
tad evārtha-mātra-nirbhāsaṃ svarūpa-ṡūnyam iva samādhiḥ
tadevàrthamàtranirbhàsaü svaråpa÷ånyamiva samàdhiþ
tad eva artha matra nirbhasam svarupa shunyam iva samadhih
R: Samadhi[transa mistica;enstaza;identificarea subiect-obiect;starea in care se instaleaza functionarea

holografica] este chiar aceeasi (concentrare,care se manifesta sub forma dharana si dhyana) si apare atunci
cand (in mintea) golita (shunya) de forma sa subiectiva (svarupa),straluceste numai obiectul
meditatiei(artha) E:Samadhi[mystic trance;deep absorption;deep concentration]is the same
[concentration,which manifests itself as dharana and dhyana] and appears when in [the mind] emptied
(shunya) of its own subjective form(svarupa) shines alone only the object (artha) [of concentration and
meditation]; F: Samadhi (l'état de la transe mystique ou d'unité,dans lequelle il n'y a plus une dualité
sujet /objet, mais une fusion et un fonctionnement holographique du mental) c'est la même (concentration
qui peut se manifester sous la forme de dharana ou dhyana) apparait quand brille seul l'objet(artha) de la
méditation, dans le mental vidée(shunya) de sa propre forme sujetive (de celui qui médite);
S: Samādhi (la interiorización profunda;la interiorización completa;el énstasis) tiene lugar en el esto (tad-eva)
mismo estado y preciso momento [en el estado de la concentración (dharana) y meditación (dhyana)] en que solo
brilla el objeto (artha-mātra-nirbhāsam) , como si el vacío(shunya) fuese la auténtica naturaleza (de la mente)
(sva-rūpa-śūnyam-iva)].
Nota: Esto (tad-eva) mismo [estado de la concentración (dharana) y meditación (dhyana)] se torna en samadhi [la
interiorización profunda;la interiorización completa; estado de trance mística; el énstasis] cuando sólo brilla el
objeto (artha-mātra-nirbhāsam) como único contenido de la mente, sin conciencia del propio ser.[sin separación
entre sujeto y objeto];
I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural) I.46; E: its, that; these;then; its
[components]; S: MW434.1 (indeclinable) 1) (relativo) que, cual, cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo) de él, de
ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 -
IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 -
IV.19; tah (femenino, nominativo, plural) I.46;
eva(एव ) = R: MW232.2 (indeclinabil) 1) chiar;de aceea;din aceasta forma, asa;pt. ca sa; exact,cu adevarat, simplu; 2) nici mai
mult nici mai putin decat celalalt (despre ce s-a aratat in propozitia anterioara); 3) numai;doar;precis; I.44 - I.46 - II.15 - II.21 -
III.3 - IV.8; E:thus;so; only, but; solely; alone correctly, precisely, itself; S: MW232.2 (indeclinable) 1) de esta forma, así;
exactamente, verdaderamente, simplemente; 2) ni mas ni menos que otro (enfatiza la palabra precedente); 3) solamente,
precisamente; I.44 - I.46 - II.15 - II.21 - III.3 - IV.8
tadeva(त एव ) : R:chiar aceasta; chiar aceeasi; E: the same;
nominativ, singular) IV.32; E:, intent, aim; goal; meaning, purpose; cause, motive, notion; approach, purpose, meaning;
"after", "beyond", "with"); F: signification; but;raison d'être;S: MW90.2 (masculino o neutro) intención, propósito, significado,
sentido; ración de existencia ; propósito; causa, motivo, significado y noción.Hace referencia principalmente a la idea de la
prosperidad material. En Hinduismo, artha es uno de los cuatro objetivos de la vida, conocidos como Purusharthas (ver: YS4.34);
Se considera un objetivo noble al seguir la moralidad védica. El concepto incluye conseguir fama, recopilar riqueza y tener un
elevado status social. Es el segundo peldaño en la escalera de los Purusharthas, por encima de Kama (placer físico) y por debajo
del Dharma (actuar correctamente) y Moksha (salvación); deriva de √arth (pensar o intentar hacer algo); 1) el significado, el
sentido, la "presencia" mental de aquello a que la palabra se refiere, es decir, objeto de los sentidos estimado, juzgado,
repensado y conceptualizado por el sujeto; 2) a fin de, en orden a; razón de ser, propósito o intención del objeto; fin, meta,
objetivo; I.28 - I.42 - I.43 - II.21 - III.3 - III.17 - III.35 - IV.34; artham (masculino, acusativo, singular) I.32 - II.18 - II.22 - IV.23;
arthaḥ (masculino, nominativo, singular) II.2; arthatā (femenino) III.11; arthānām (neutro, nominativo, singular) IV.32;
E: MW804.2 (masculin or neutral) 1) only, just, solely , alone; that alone; measurement, calculation of size or extent; assessment
of capacity or dimension; system of measures (liquid measurement, dry measurement); 2) pure, clear,distinct; 3) measure; size,
fitting; action, something that is being done; S: MW804.2 (masculino o neutro) 1) solamente, nada mas que, 2) puro, neto; 3)
medida, tamaño, distancia, cantidad, duración; I.43 - II.19 - III.3; mātrah (masculino, nominativo, singular) II.20; mātrasya
(masculino, genitivo, singular) III.49; matrat (masculino, ablativo, singular) IV.4;
nirbhāsa (nirbhasa) (िनरभास ◌्=) R: MW556.1 (masculin) stralucire;aparitie;manifestare; vizibil, iluminat, aparent; nir (fara,
aparte,in afara) + bhāsā (a lumina, lustruit,a straluci), deriva de la √bhās (a ilumina, a straluci); nirbhāsā (femenin) I.43;
nirbhāsam (neutru, nominativ, singular) III.3; E:shining; shines forth, appears ;manifestation, brilliance; brilliant, outstanding,
magnificent, splendid; clever, very intelligent; glorious, marvelous; shining, glowing ; S: MW556.1 (masculino) brillante,
visible, iluminada, aparente; nir (fuera, aparte, sin) + bhāsā (luz, lustre, brillo), deriva de √bhās (iluminar, brillar); nirbhāsā
(femenino) I.43; nirbhāsam (neutro, nominativo, singular) III.3;
sva( व )= R: a sa;proprie; E:own;
rūpa(rupa) ( प ) = R: forma; natura;substanta; E: form;nature;substance; S: MW556.1 (masculino) brillante, visible,
iluminada, aparente; nir (fuera, aparte, sin) + bhāsā (luz, lustre, brillo), deriva de √bhās (iluminar, brillar); nirbhāsā (femenino)
I.43; nirbhāsam (neutro, nominativo, singular) III.3;
iva (इव ) : R: MW168.3 (indeclinabil) ; ca si ;de forma egala cu;la fel ca;ca si cum; I.41 - I.43 - II.6 - II.54 - III.3; E: like, thus, as
it were;as if;as it were; so to speak; S: MW168.3 (indeclinable) de igual forma que, igual que, como; I.41 - I.43 - II.6 - II.54 -
III.3;
samādhi (samadhi) (समािध ) = R: MW1159.3 (masculin) absorbtie, concentrare, a pune unul in locul altuia(multiplicitatii),
uniune, unicitate, identitate, neschimbare; concordanta, comunitate, uniune; integrare, starea de transa mistica(samadhi) in care
martorul intra in starea de "veghe paradoxala"sau de absoluta constienta; transa mistica(samadhi) sau starea de enstaza(opusa
starii de"extaz"-transa centrifuga) este «a patra»(turīya) stare de constiinta (avasthā) in care se maifesta identificarea subiect-
obiect (este initiat procesul de functionare holografica) iar omul devine casa "templul in care locuieste Absolutul"; starea in care
Constiinta Cosmica se trezeste devinind constienta de ea insasi; starea de "trezire"(boddhi)este aceea in care omul nu mai ramane
doar un terminal centripet(orice om reprezinta fara sa stie:"ochi si urechi ale Constiintei Cosmice "),ci si un terminal centrifug
(efector;"gura prin care vorbeste Dumnezeu");trezirea Constiintei Cosmice in om duce la starea de "sfintenie" -atunci omul este
puntea dintre Pamant si Cer fiind locuit si folosit de Absolut ca un flaut pentru a exprima "cantecul divin"; starea in care omul
devine «flautul in care canta Divinitatea» sau cand omul poate afirma identitatea Sinelui cu Brahman(Absolutul imuabil si
etern,Realitatea suprema nondualista din Vedanta);Iisus spunea:"Eu si Tatal meu una suntem";in lb.sanskrita:"Aham
Brahman Asmi"(lit.:"Eu sunt Brahman");starea in care observam realitatea din veritabilul centru("punct de asamblare"); odata
cu stingerea fluctuatiilor care proiecteaza imaginile pe ecranul mental inceteaza orice posibilitate de identificare cu un invelis
periferic iar punctul de observare [de asamblare]se deplaseaza sau revine in Centru; in timpul starii de somn profund deplasarea
sau revenirea in Centru a punctului de asamblare se petrece automat(dar nu suntem constienti de translatie);doar in starea «a
patra»(turiya)de constiinta sau de"veghe paradoxala" este prezenta vegherea,trezirea (doar atunci cand suntem constienti de
translatie,de deplasare sau de revenirea in Centru a punctului de asamblare are loc "reamintirea"adevaratei noastre identitati);
vedeti mai jos: «Simbolul OM si starile de constiinta»] vedeti si : svarupa avasthanam; totalitate; sam (unit;complet) + ā
(prepozitie:la,catre;verb:a face;a crea;aici) + dhi, deriva de la √dhā (a pune,a plasa ;a dispune;a executa;a aseza); 1) starea
unificata(yoga); 2) starea de interiorizare completa; 3) starea mentala in care se pot manifesta puterile extraordinare (siddhi); 4)
starea de interiorizare completa care se obtine deplin cu ajutorul devotiunii sau predarii catre fiinta suprema
(ishvarapranidhana); 5) starea de interiorizare completa, enstasis sau ennstaza ori meditatia profunda in care mintea se
“videaza” aparent de ganduri si in care straluceste doar obiectul concentrarii; I.20 - II.2 - II.45 - III.11 - IV.1; samādhih
(masculin, nominativ, singular) I.46 - I.51 - III.3 - IV.29; samādhayah (masculin, nominativ, plural) II.29; samādhau (femenin,
locativ, singular) III.37; (YS 1.20,46,51; YS 2.2,29,45; YS 3.3,11,38; YS 4.1,29); E: mystic trance, the mystic
trance;enstasis;the fusion or the identification between the subject and the object;the state of holographic functioning; trance;
deep absorption;deep concentration ;enstasis;oneness, integration , "the forth"(turīya) state of counsciousness (avasthā) or the
mystic trance state in which the witness enters into absolute counsciousness ;the state in which the Absolute dwells and uses the
man as a flute to sing the divine songs;);meditation in its higher state, deep absorption of meditation, the state of perfected
concentration samadhi (s:m:aeD:samādhi); saim, nir samh, saimhe, samhach - quiet, calm, pleasant; ir sam,nir, samh - quiet, rest -
all from root meaning "same, equal,even" as is skt sama and english "same" and also skt.samadhi, meaning "equanimity of
consciousness"; see:samadhi in Dictionar Sanskrit-Roman-Englez/Sanskrit-Romanian-English Glossary si /and:svarūpe
avasthānam (svarupe avasthanam) (YS 1.20,46,51; YS 2.2,29,45; YS 3.3,11,38; YS 4.1,29);
F: littér."fixer,attacher"; état de conscience supérieur à ceux de veille,de rêve et de sommeil profond et que caractérise la
cessation de toute pensée;il se produit une totale fusion du méditant(le sujet) avec l'objet de sa méditation; l'état dans lequelle il
n'y a plus une dualité sujet /objet, mais une fusion et un fonctionnement holographique; l'état de la transe mystique; l'absorption
concentrative, l'état de l'unité ; l'union;l'unité; En accédant à l'état de samadhi, l'homme s'ouvre à une conscience cosmique et fait
l'expérience de l'unité, de la lumière divine; Il existe quatre niveaux correspondants de samadhi décrits dans les Y.S.: savitarka
samadhi, nirvitarka samadhi,savichara samadhi et nirvichara samadhi ;le plus eleve s'appelle nirvikalpa
samadhi(littér."samadhi immutable"- l'état le plus élevé marquant la fusion non dualiste avec Brahman).Il existe d'autres états
de samadhi : yoga nidra et la relaxation -dans la relaxation il s’agit au début d’un samadhi mineur, puisque cette partie ne
traite que d’une pratique élémentaire. Cette phase, qui conclut généralement la séance, s’accomplit en position assise ou
allongée(shavasana), et vise l’éclosion d’un sentiment de paix. Elle s’accompagne d’une respiration lente et profonde, de
suggestions, ou de sons très doux. La relaxation prépare à la méditation. La méditation selon qu'elle est objective ou non, et/ou
volitive[terme utilisé par Jean Klein pour résumer l'intervention de la volonté et en cela celle de l'égo également] ou non, accède
à des niveaux différents de samadhi décrits dans les Y.S.: savitarka samadhi, nirvitarka samadhi,savichara samadhi et
nirvichara samadhi ;Le yoga nidra signifie sommeil yogique. On peut le considérer comme une variante de l’état de transe des
chamans. Cette technique très ancienne est décrite dans les traités des Tantras et a été transmise par les Yogis depuis des temps
immémoriaux;Ce yoga est essentiellement basé sur la relaxation, travaillant à proximité de la phase liminale du sommeil. Cette
technique utilise des représentations telles que pratiquées dans la sophrologie. L'induction par l'enseignant, la douceur
relationnelle et l'attention au corps dans l'instant présent s'apparentent à l'hypnose Eriksonienne;
S: MW1159.3 (masculino) absorción, concentración, poner uno al lado del otro, unión, totalidad; el estado de trance;estado
anímico, trance místico;la unión enstática o transcendental de la conciencia individual del yogui con la conciencia universal;la
absorción; la interiorización profunda;estado supraconciente;estado de enstasis; énstasis; samadhi Mircea Elíade utilizó la
palabra “enstasis” para distinguirla del éxtasis.la realización última o perfecta identidad con la Realidad
trascendental;nirvikalpa—samadhi (énstasis sin forma), sinónimo de la liberación o iluminación espiritual;Desprendimiento de la
Conciencia de los niveles de la manifestación reabsorbidos en ella. Nivel de Realización espiritual. Identificación del sujeto y del
objeto, recogimiento perfecto, "enstasis". En el yoga clásico, es el resultado supremo de la ascesis. Pero cada escuela lo ha
definido a su manera distinguiendo en él diversos grados. La iluminación. El estado de "enstasis". El último grado de
conocimiento asimilado a lo Divino. Equivalente a satori en el ámbito budista; sam (junto, completo) + ā (a, hacia, aquí) + dhi,
deriva de √dhā (poner, colocar); 1) estado de yoga; 2) estado de interiorización completa; 3) estado mental en el que pueden
surgir poderes extraordinarios (siddhi); 4) estado de interiorización completa que se logra plenamente a través de la devoción al
ser supremo (ishvarapranidhana); 5) estado de interiorización completa, énstasis o meditación profunda en que la mente se
“vacía” aparentemente de su naturaleza como pensamiento y solo brilla el objeto de concentración; I.20 - II.2 - II.45 - III.11 -
IV.1; samādhih (masculino, nominativo, singular) I.46 - I.51 - III.3 - IV.29; samādhayah (masculino, nominativo, plural) II.29;
samādhau (femenino, locativo, singular) III.37;
Again, the best place to start is with H's explanation. He says, "Samàdhi. . . is the highest stage of meditation. It is the
best form of calmness of the mind…. When meditation is full of the object meditated on, i.e. when meditation
becomes so intense that nothing but the object meditated on is present therein, it is called samàdhi or
concentration…. In plain language, when in the process of meditating, consciousness of self seems to disappear and
only the object meditated upon appears to exist, when the self is forgotten and the difference between the self and the
object is effaced, such concentration of the mind on the object is called samàdhi."
D says much the same: "When we reach this state all that is evident is the object itself. We are not even aware that we
are distinct beings separate from the object. Our mental activities are integrated with the object and nothing else."
S's comments are very useful. He says, "You put all your effort in dhàranà. It becomes effortless in dhyàna; and you
are just there, knowing that you are in meditation. But in samàdhih, you don't even know that. You are not there to
know it because you are that. You think first with a lot of interruptions; that is dhyàna. Then when you become what
you think, that is samàdhih. In meditation you have three things: meditator, the meditation and the object meditated
upon. In samàdhi there is neither the object or the meditator. There is no feeling of 'I am meditating on that.'"
S also writes about the different stages of samàdhi (which P had described in YS 1, 40-51): the lower stages -
savitarka, savichara, sànanda, sàsmita - categorised as sabija (with seed) samàdhi; and the stage beyond that known
as nirbija samàdhi or nirvikalpa samàdhi.
Samàdhiþ is a difficult concept to grasp, and as T says the student has to study its various aspects several times
before it's possible to grasp its essential nature. Both S and T say that the real value of samàdhi is that when a person
who has achieved true samàdhi returns from that state, he/she brings "the transcendent knowledge, wisdom, peace
and strength of the inner life." This is something well worth aiming for!
[RO] Trebuie remarcat ca dharana (concentrarea) se transforma in dhyana (meditatie) si dhyana (meditatia) se
transforma in samadhi(absorbtieconcentrativa;transa).In dharana (concentrare) atentia constienta este intermitenta, in
dhyana (meditatie) ea este neintrerupta, in timp ce in samadhi ea devine una cu obiectul concentrarii (artha). Acest
obiect poate fi subtil sau grosier. In samadhi fiinta nu este constienta ca practica concentrarea.
Uneori se spune ca in starea de concentrare profunda obiectul dispare, dar aceasta sutra ne spune ca obiectul
nu dispare; din contra, numai el ramane. Astfel, daca va concentrati asupra lui AUM, simbolul lui AUM
(numit artha) va fi prezent in samadhi. El nu va dispare, ci va straluci singur in campul constiintei.
Obiectul meditatiei devine din ce in ce mai clar, imaginea sa devine din ce in ce mai vie pe masura ce
patrundeti mai profund in stadiile lui samadhi. Apoi, mai este un punct important; nu ramaneti constient de
propria existenta, nu mai exista nici macar constiinta ca practicati concentrare. Deci, samadhi are doua
caracteristici: unu, tot ceea ce ramane este obiectul si doi, nu exista constiinta acestui proces sau al sinelui.
Deoarece nu exista decat constiinta obiectului, mintea pare ca nu mai functioneaza, dar ea nu este goala; pentru
a sublinia acest lucru s-a folosit cuvantul "iva".
Pe masura ce studentul progreseaza pe calea concentrarii, la inceput aceasta este intrerupta din cand in cand.
Astfel, concentrarea merge bine un timp, si apoi intervine o cadere. Acesta este primul stadiu. In al doilea
stadiu exista mai mult dhyana si din ce in ce mai putine "caderi". In al treilea stadiu, incepeti cu dharana si
imediat intrati in dhyana; apoi deodata totul devine vid. Acesta este primul stadiu al lui samadhi ; va amintiti
obiectul, dar nimic altceva. De fapt, mintea sau constiinta nu este anihilata, ea pare numai temporar a fi non-
existenta, deoarece nu sunteti consienti de voi insiva in tot acest proces de concentrare.
YS 3.4. 3.4. *:y:m:ðk*: s:öy:m:H.

ÇymekÇs<ym>.4.
trayam ekatra saṃyamaḥ
trayam ekatra saüyamaþ
trayam ekatra samyamah
R: Cele trei (trayam)[concentrarea (dharana), meditatia (dhyana) si absorptia meditativa sau transa mistica
(samadhi)] realizate impreuna (ekatra) [intr-un proces unic ("dintr-o bucata") si aplicate aceluiasi obiect] (reprezinta
un proces numit) samyama (autocontrolul;stapanirea de sine;autodisciplina)
E:These three (trayam)[ concentration (dharana), meditation (dhyana), and meditative absorption or mystic trance
(samadhi)] [practiced] together (ekatra) [ in a single process ("in one piece") in relation to the same object]
(constitute a process called) Samyama (selfcontrol;selfdiscipline; constraint).
F: Ces trois(trayam)[ la concentration (dharana), méditation ou contemplation (dhyana) et l'absorption
concentrative ou l'état de la transe mystique (samadhi)] appliqués ensemble (ekatra) [dans un processus unique
("d'une seule pièce") sur le même objet] est appelé samyama (maitrise de soi-même; contrainte).
S:Las tres(trayam) [concentración(dharana), meditación (dhyana) y interiorización profunda (samadhi)] aplicados
juntas (ekatra) [en un proceso único("de una pieza ") sobre un mismo objeto] constituyen samyama (el control de sí
mismo; la autodisciplina);
traya( य )= R: MW457.2 (masculino) trei; triplu, cele trei; triada(dharana,dhyana,samadhi); trei cai, trei pasi; deriva de la tri
(trei) + ya, deriva de √i (a merge, a curge, a circula); YS 3.16; trayam (neutru, nominativ, singular) YS 3.4 - YS 3.7; E: these
three ;triad, being three; threefold; group of three; these three (dharana,dhyana,samadhi); F: trinité; S: MW457.2 (masculino)
triple, los tres, tres veces, tres caminos, tres pasos; deriva de tri (tres) + ya, deriva de √i (ir, fluir, circular); III.16; trayam (neutro,
nominativo, singular) III.4 - III.7;
ekatra(एक )= R: MW231.1 (adverb) in unu;in acelasi loc;impreuna;unificat;"dintr-o bucata"; deriva de la eka (unu);YS 3.4;
E: in one, as one;on one point, upon one object; S: MW231.1 (adverbio) en uno, en el mismo lugar, juntos; deriva de eka (uno);
YS 3.4;
saṃyamaḥ (samyama) (संयम ) = R: MW1112.1 (masculin) control, a mentine unit, autocontrol; egalitatea;echilibrul;
perfecta stapanire; a mentine unit; samyama-termen tehnic care desemneaza practica concentrarii(dharana), meditatiei
(dhyana) si a samadhi (identificarii complete;transa mistica )asupra aceluiasi obiect ;procesul in trei faze care conduce la
identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta cu Constiinta Cosmica;
autocontrolul; egalitatea;echilibrul; perfecta stapanire; sam (impreuna, unit; complet;intreg) + yama, deriva de la √yam (a se
abtine, a se restringe); 1) control mental, concentrare perfecta, completa infranare,subjugare, autocontrol total; 2) practica
continua,unificata (legata) intr-un proces unic a a concentrarii (dhārana), meditatiei (dhyāna) si a transei mistice sau a
identificarii(samadhi) asupra aceluiasi obiect; procesul in trei faze care conduce la identificarea subiect-obiect si la functionarea
holografica,coerenta; procesul de acordarea rezonanta cu Constiinta Cosmica; samyamah (masculin, nominativ, singular) YS
3.4; samyamāt (masculin, ablativ, singular) prin samyama; YS 3.16 - YS 3.17 - YS 3.21 - YS 3.22 - YS 3.26 - YS 3.35 - YS
3.41 - YS 3.42 - YS 3.44 - YS 3.52; E: MW1112.1 (masculine); perfect mastery,constraint, perfect discipline; a technical term
meaning the practice of dharana (concentration), dhyana (meditation), and samadhi (mystic trance) in a single process;the
three phases of identification between subject and object for entering the holographic functioning of mind; perfect
mastery,constraint, perfect discipline; perfectly concentrated meditation; annihilation(SB 4.11.16) ; regulation(SB 11.17.34-
35);complete control (SB 11.18.22) ; holding together, restraint,abstinence;self-restraint control, (esp.) control of the senses, self-
control Mn. MBh. &c;concentration of mind [comprising the performance of Dhāranā, Dhyāna, and Samādhi, or the last three
limbs(anga)stages in Yoga] Yogas. Sarvad; effort, exertion , (with great difficulty') MBh suppression, i.e. destruction (of the
world) Pur;dharana (concentration), dhyana (meditation), and samadhi (mystic trance) taken together (YS 3.4);perfectly
concentrated meditation; annihilation(SB 4.11.16) ; regulation (SB 11.17.34-35);complete control (SB 11.18.22) ; samyamah
(masculine, nominative, singular) III.4; samyamāt (masculine, ablative, singular); by samyama; III.16 - III.17 - III.21 - III.22 -
III.26 - III.35 - III.41 - III.42 - III.44 - III.52; F: controle;maitrise de soi- même;maitrise parfaite;conscience totale; S:
MW1112.1 (masculino) control, mantener unido, autocontrol; sam (junto, completo) + yama, deriva de √yam (abstener,
restringir); 1) control mental, concentración perfecta, completo sometimiento, autocontrol total; 2) práctica continuada de
concentración (dhārana), meditación (dhyāna) e identificación completa (samādhi) sobre un mismo objeto; samyamah
(masculino, nominativo, singular) III.4; samyamāt (masculino, ablativo, singular) III.16 - III.17 - III.21 - III.22 - III.26 - III.35 -
III.41 - III.42 - III.44 - III.52;
Nota: Cele trei procese (dharana,dhyana,samadhi) aplicate continu si exclusiv asupra aceluiasi obiect si
realizate impreuna intr-un proces unic ("dintr-o bucata") reprezinta samyama(procesul in trei faze care
conduce la identificarea subiect-obiect si la functionarea holografica,coerenta;procesul de acordarea
rezonanta cu Constiinta Cosmica autocontrolul;egalitatea; echilibrul);vedeti si termenul taoist Pu(lemn
brut,netaiat); F: voir aussi le terme taoiste "Pu"("bois brut;bille de bois non taillee");
E:These three processes (dharana,dhyana,samadhi) [which are continuously and exclusively applied to the
same object] operating together in a single process( "in one piece") is called Samyama.
S: Samyama (fuerza, encierro, reserva) es la práctica mantenida de dharana, dhyana, y samadhi sobre un mismo
objeto. Esta técnica es la forma yóguica de hacer investigación pues produce toda clase de conocimiento
suprasensorio (prajña). También se usa a veces en el sentido de “control”, especialmente en conexión con el
dominio de los sentidos (Feuerstein, George “Encyclopedic Dictionary of Yoga”).
-El siginificado de la palabra sánscrita samyama —perfecto dominio o control— es distinto del significado asignado
en otros textos, en los que se encuentra mas próximo a renunciación, voto religioso o control de los sentidos
(Bhagavad Gita II.61; IV.26 y IV.27). Estas distintas interpretaciones no son contradictorias. Mantener la mente
concentrada largo tiempo en un único objeto exige involucración total e inhibición de incursiones en otros campos.
Sin embargo, este compromiso debe hallarse libre de deseo o se volverá ciego y sectario. El dominio perfecto, por
tanto, implica discernimiento, es decir, desapego ante las capacidades adquiridas (Bouanchaud, Bernard “The
Essence of Yoga”).
As D says, "The three processes described in sutras 3.1, 3.2 and 3.3 can be employed with different objects at
different times or they can all be directed for an indefinite period of time on the same object." It is the second of these
techniques that is called samyama.
B makes an important point: "To keep the mind focused on one and the same object over time demands total
investment of the being and restriction of incursions into other fields. However, this engagement must be free from
passion or it becomes blind and sectarian. Perfect mastery, therefore, implies discernment, that is, non-attachment to
the faculties acquired."
[RO] Samyama este totalitatea celor trei procese descrise mai sus. Ea contine doua parti; sam inseamna perfect sau
complet, yama inseamna control. Deci, samyama inseamna stapanire completa a procesului psihic sau control
complet al concentrarii mentale. Acesta este un subiect foarte important din yoga. El ne reveleaza secretul puterilor
yogine. Aplicarea lui samyama asupra diferitelor obiecte sau ganduri va da nastere la puterile psihice numite
vibhutis.Samyama nu poate fi completa pana ce nu exista fuziune a celor trei procese de concentrare. Obiectul
meditatiei trebuie sa devina foarte clar si nu trebuie sa existe constiinta personala. Obiectul poate apartine corpului,
mintii, societatii sau bunurilor personale, dar indiferent de acestea, trebuie sa existe acesti doi factori. Samyama
incepe cu constiinta subiectiva si obiectiva; aceasta este o constiinta duala. Esti constient de obiectul meditatiei atat in
lumea interioara cat si in lumea exterioara, dar portile lumii exterioare se inchid treptat, astfel incat vedeti numai
lucrul care este in interior. Aceasta este dhyana (meditatie). Apoi, lucrul vazut in interior devine din ce in ce mai clar
si in acelasi timp constiinta personala se pierde. Aceasta este numita samadhi. Cele trei impreuna se numesc
samyama.
YS 3.5. t:jj:y:at:Î) }al:aðkH
t¾yaTà}alaek>.5.
taj-jayāt prajñālokaḥ
tajjayatprajnalokah
R: Prin stapanirea(jayat) aceleia(taj)[samyama], [apare] lumina (alokah) cunoasterii nemijlocite (prajna);

E:From the mastery(jayat) of that(taj)[samyama], [comes] the light (alokah) of direct knowledge (prajna);
F:Par la maitrise(jayat) du cela(taj)[samyama], [émerge] la lumière(alokah) de la connaissance directe(prajna);
S:Dominando (jayāt) de ésta (taj) [del control mental (samyama)], [amanece] la luz (ālokah) del prajñā
(conocimiento direto; del conocimiento trascendental).
jaya (जय ) = R: MW412.3 (masculin) stapanire;cucerire;victorie dominare, suprematie, maestrie; deriva de la √ji ( a cuceri, a
invinge); II.41; jayāt (masculin, ablativ, singular) III.5 - III.39 - III.40; jayah (masculin, nominativ, singular) III.44 - III.47 -
III.48; E: mastery ; conquest; victory;through victory, from mastery; ; F: maitrise; victoire; S: MW412.3 (masculino) conquista,
victoria, dominio, supremacía, maestría; deriva de √ji (conquistar, vencer); II.41; jayāt (masculino, ablativo, singular) III.5 -
III.39 - III.40; jayah (masculino, nominativo, singular) III.44 - III.47 - III.48;
prajñā (prajna)( ा ) = R: MW659.2 (femenin, nominativ, singular) cunoasterea directa; cunoasterea nemijlocita;
neconditionata;constiinta cognitiva superioara; intelepciune,intelegere;termen alcatuit din: pra (pre; inainte de ceva,anterior) +
√jna (a sti, a cunoaste;ca in jnana); 1) cunoastere intuitiva ori trascendenta; 2) viziune imediata a realitatii sub toate aspectele
sale, simultan (contact cu realitatea sincronica), care precede interiorizarea completa care trece dincolo de transa cognitiva in
care se realizeaza cunoasterea directa a obiectului (asamprajnatasamadhi) si care la randul sau este precedata de credinta
(shraddha), energie (virya),si atentie (smriti) si de interiorizarea completa insotita de cunoastere (samprajnatasamadhi) I.20 -
I.48 - II.27 - III.5; prajnābhyām (femenin, ablativ, dual) I.49; E: direct knowledge; cognitive insight; higher knowledge, higher
consciousness; wisdom; S: MW659.2 (femenino, nominativo, singular) sabiduría, conocimiento, entendimiento; pra (antes de
algo, delante) + √jnā (saber, conocer); 1) conocimiento intuitivo o trascendente; 2) visión inmediata de la verdad en todos sus
aspectos, simultáneamente, la cual precede a la la interiorización completa que trasciende el conocimiento del objeto
(asamprajnatasamadhi) y, a su vez, esta precedida por fe (shraddha), energía (virya), atención (smriti) e interiorización completa
con conocimiento (samprajnatasamadhi) I.20 - I.48 - II.27 - III.5; prajnabhyam (femenino, ablativo, dual) I.49;
āloka(aloka)(आलोक ) = R: MW154.2 (masculin) lumina; stralucire, radianta; iluminare; fulger, flacara; cununa luminoasa;aura
sfinteniei;vedere;aspect;stralucire;aparenta; ā (a, catre, aici) + loka (lume;univers), deriva de √lok (a vedea,a percepe); III.25;
ālokah (masculin, nominativ, singular) III.5; E: light; illumination, flashes of brilliance; flashes of brilliance; S: MW154.2
(masculino) luz, brillo, fulgor, resplandor; ā (a, hacia, aquí) + loka (mundo), deriva de √lok (ver, percibir); III.25; ālokah
(masculino, nominativo, singular) III.5;
prajña ālokaḥ (prajna alokah): R: (trezirea) luminii cunoasterii superioare[ in care obiectul meditatiei straluceste asa cum
este el(cunoastere nemijlocita,directa)]; E(the awakening of) the light of direct knowledge;
V says, "As samyama gets firmly established, so does the knowledge attained in samàdhi get purer and purer."
H's explanation of V is that "as samyama is practised in respect of more and more subtle objects, the knowledge gets
more and more clear."
[RO] Atunci cand contemplarea este continuata asupra unui obiect, si cand obiectul devine foarte clar, nemaiexistand
constiinta personala pentru moment, se realizeaza starea de samyama (identificare). Ea da nstere constiintei cognitive
superioare a obiectului concentrarii. Daca se mediteaza asupra lui AUM , acesta se manifesta cel in stadiul de constiinta
superioara.
Atunci cand vad un lucru cu ajutorul ochilor, aceasta este constiinta senzoriala. Atunci cand inchid ochii si incerc sa
vad acel obiect prin vizualizare, aceasta este constiinta mentala. Cand acel obiect - de exemplu AUM - apare sub
forma unei umbre, este constiinta profunda. Atunci cand el straluceste deodata inauntru in toata splendoarea sa, este
constiinta cognitiva superioara.
Aspirantul poate fi constient de corpul sau, de existenta sa, de constiinta sa si de lucrurile lumii exterioare, dar din nou el
clipeste. Simbolul sau obiectul straluceste clar, apoi din nou constiinta revine. Dupa aceasta, constiinta percepe din nou
stralucirea obiectului in chidakasha (domeniul Constiintei Absolute si Omniprezente (CHIT)), dar de data aceasta
constiinta sinelui este pierduta. In aceasta stare apare manifestarea lui prajna (constiinta cognitiva superioara). Acest
lucru este numit prajnaloka, ceea ce inseamna rasaritul luminii constiintei cognitive superioare, in care obiectul
meditatiei straluceste in forma sa cea mai pura.
YS 3.6. 3.6. t:sy: B:Üem:\:Ø ev:en:y:aðg:H.

tSy-Uim;uivinyaeg>.6.
tasya bhūmiṣu viniyogaḥ.
tasya bhumisu viniyogah
R: Punerea in aplicare (viniyoga) a acesteia (tasya)[samyama care este izvorul luminii cunoasterii nemijlocite-
prajna aloka] se realizeaza gradat prin implantare progresiva (bhumi)[prin implantare progresiva este indusa o
transformare inradacinata de la nivel grosier catre niveluri tot mai subtile];
E:The application(viniyoga) of that (tasya)[samyamawhich is the source of the light of direct knowledge- prajna
aloka] must be developed gradually by progressive implantation (bhumi)[ by progressive implantation is induced an
embedded transformation from one gross level to subtler one];
F: L'application pratique(viniyoga) de celui-ci(tasya)[samyama qui est la source de la lumiere de la connaissance
directe-prajna aloka) se fait par l’implantation progressive (bhumi)[ par l’implantation progressive est induite une
transformation enracinée à partir d'un territoire grossier à un l'autre plus subtil].
S: La aplicación(viniyoga) de ésta (tasya)[del control mental (samyama) cuál es el origen de la luz del
conocimiento direto -prajna aloka] es gradual para implantación progresiva (bhumi) [ para implantación progresiva
es establecida una transformación firmemente arraigada a partir de planos densos o gruesos(sthula) hasta los planos
más sutiles de la conciencia; denso de dichos planos (el físico) donde la conciencia se expresa a través del vehículo o
cuerpo físico (Sthula Sharira)].
tasya(त य )=R: (masculin, genitiv, singular) a acesteia; a acelora[intiparirile latente]; a sa[samyama (coerenta;acordarea
rezonanta cu Constiinta Cosmica)] pt. aceasta, de la aceasta, in aceasta al sau; (prenume relativ, sya, "acesta;acela", forma intarita
pt. tad); (neutru, genitiv, singular) deriva de la tad (1, ce, care, cui; 2, aceasta, acela, aceluia; 3, al lui,al lor); I.27 - I.51 - II.24 -
II.27 - III.6 - III.10 - III.20; E: of these[latent impressions]; of this, that; S: tasya: (masculino, genitivo, singular) por ello, de
esto, en esto, en eso, su; (pronombre relativo, sya, "esa, esta", reforzado en su significado por tad); (neutro, genitivo, singular)
deriva de tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de él, de ellos); I.27 - I.51 - II.24 - II.27 - III.6 - III.10 - III.20;
bhūmi(bhumi) (भू ि म ) =R: MW763.1 (femenin) situatie, loc, localizare; taram; pamant;baza; inradacinare;deriva de la: √bhū
(a fi, a deveni;a creste;a se transforma,a exista); 1) stabilit, pus, implantat; inradacinat ; intemeiat; a prinde radacini; a genera
rezultate (creaza invulnerabilitate la perturbatii; produce nirodah;confirmari); 2) baza; temelie; fundament, fundatie; 3) etapa,
nivel; bhūmiḥ (feminin, nominativ, singular) YS 1.14 - YS 2.27; bhūmiṣu (bhumishu) (masculin, locativ, singular) in trepte;in
stadii; in pasi succesivi; in starile subtile; aplicarea samyama se face in trepte la fiecare nivel,strat;invelis; taram;stadiu in parte, in
mod progresiv (de la grosier la subtil;cucerind taramurile unul dupa celalalt si fiind constient de destinatia aleasa); YS 3.6;
E: MW763.1 (feminine) situation, position; ground;rooted, grounded; state; stage; levels; gradually; planes; place, location,
earth, world; ground, soil; from: √bhū (to be, become, grow up,convert,transform,to exist); 1) establish, institute, instruct, put;lay
down, set, set up, ingrained [engrained], long-held, entrenched, engrained [ingrained],embedded; deep rooted; 2) foundation;
fundament,base; ground, bedrock; footing; pedestal; 3) stage, phase; degree; leg; level, plane; bhūmiḥ (feminine,
nominative,singular) I.14 - II.27; bhūmiṣu (bhumishu) (masculine, locative, singular) by stages;by steps; III.6; S: MW763.1
(femenino) situación, lugar, tierra; deriva de √bhū (ser, convertirse, existir); 1) establecida, arraigada; 2) fundamento, base; 3)
etapa, nivel; bhūmih (femenino, nominativo, singular) I.14 - II.27; bhūmishu (masculino, locativo, singular) III.6;
viniyogaḥ (viniyogah) (योग ) =R: MW970.2 (masculin) 1) aplicare; practica; metoda de lucru;punerea in practica;calea de
centrare; folosire;utilizare; 2) progresie; vi (divizat, separat, indepartat) + ni (a cobori;a patrunde;a merge in jos; a se scufunda ) +
yoga (unión, conexión), deriva de √yuj ( a uni; a conecta; a utiliza; practica ;exercitiu); viniyogah (masculin, nominativ,
singular) III.6; E: MW970.2 (masculin) 1) progression, application; using, applying, practice;use; 2) progression; vi (divided;
separated, far) + ni (go down; sink; descend)+ yoga (union, connection, link; plug);from√yuj (unite, join, link, connect; mate;
incorporate; interlock, use, utilize, practice; employ; exert, exercise); viniyogah (masculin, nominativ, singular) III.6
S: MW970.2 (masculino) 1) práctica, aplicación, empleo, uso; 2) progresión; vi (dividido, apartado, lejos) + ni (descender,
penetrar) + yoga (unión, conexión), deriva de √yuj (unir, juntar, conectar, emplear, usar); viniyogaḥ (masculino, nominativo,
singular) III.6
yoga(योग ) =R: MW889.2 (masculin) uniune, conexiune; proces de unire (cu realitatea cauzala),centrare,injugare;unire,
automatismelor ce caracterizeaza mintea profana; Vedanta si Neo-Vedanta definesc yoga drept “uniune”;aceasta semnificatie
nu se poate intalni in Kriya Yoga a lui Patanjali,unde e vorba in esenta de o “dezuniune”, concret de o separare a Sinelui
(Purusha) de lumea (prakriti) in care a ajuns prizonier in urma identificarii; Yoga este controlul perfect (yukti) care se explica
drept samadhana; termenul “yoga” trebuie interpretat bazandu-ne pe paradigma “yuj samadhau” (de aceasta opinie sunt doi
comentatori Vyasa si Boja – Yoga nu este unitate cu ceva, ci samadhana in intelesul pastrat in majoritatea limbilor Indo-
Europene – “yoke, joch, igo,jug,yugo ” – significand toate “restrictie, suprimare,aliniere,conjunctie”) (Plamen Gradinarov ,
http://www.yrec.info/postxf682-0-45.html); YS 1.1; YS 2.28; yogaḥ(yogah) (masculin, nominativ, singular) YS 1.2; YS 2.1;
E: process of yoking; union; conjunction;alignment; separation(viyoga); isolation; join, attach, connect; unite, combine; be
connected S: MW889.2 (masculino) unión, conexión; √yuj (unir, juntar, conectar, emplear, usar); 1) poner juntas varias cosas de
tal forma que su unión tenga propiedades que no se hallen en sus componentes aislados; 2) estado en el que el yogui se une
absolutamente en sí mismo y permanece en estado de unión, unificado; I.1 - II.28; yogah (masculino, nominativo, singular) I.2 -
II.1;
Punerea in practica(viniyoga) a acesteia (samyama;prajna aloka) se realizeaza prin implantare progresiva
(bhumi) [aplicarea samyama si a luminii cunoasterii directe (prajna aloka) se face asupra fiecarui bhumi
(nivel,strat;invelis;taram;stadiu) al constiintei in parte,in mod progresiv (de la grosier la subtil),cucerind
taramurile(bhumi),unul dupa celalalt si fiind constient de destinatia aleasa]; Samyama trebuie practicata
asupra diferitelor stadii subtile ale constiintei numite bhumi. Acestea sunt nivelurile si tipurile de samadhi
[vedeti:YS 1.17] insotite de vitarka ("intrebare", gandire verbala), vichara (reflectare intuitiva) ananda
(beatitudine) si asmita (simtul existentei individuale).
V makes the common-sense point that "one who has not mastered the lower stages cannot at once attain the higher
stages of saüyama by skipping over the intermediate stages." He also says that "one who has attained a higher stage
by the grace of God does not need to practise saüyama in respect of the lower stages, e.g. thought-reading etc.,
because proficiency in respect of the lower stages would then be available through other sources (God's grace) also."
The understanding and knowledge of which stage is which comes only through yoga. V then quotes a saying: "Yoga
is to be known by Yoga, and Yoga itself leads to Yoga. He who remains steadfast in Yoga always delights in
it." A profound and very important statement.
[RO] Cuvantul samyama (identificare) e folosit pentru ansamblul format din:dharana (concentrare), dhyana
(meditatie) si samadhi (extaz, identificare totala). Samyama trebuie practicata asupra diferitelor obiecte. Acestea sunt
stadiile subtile ale constiintei numite bhumi.
Aceasta aplicare este un proces foarte dificil. Sa presupunem ca un om de stiinta abordeaza o problema care apartine
lumii simturilor; el se gandeste la ea in toate stadiile muncii sale. El intretine o gandire si o atentie continua. Acest proces
identificare progresiva(samyama) este un fel de insamantare care incepe cu fixarea atentiei sau pregatirea
mintii(dharana) . Pasteur spunea ca descoperirile apar doar in mintile pregatite.. daca nu exista o intrebare insamantata in
minte nu apare nici un raspuns.. Procesul de identificare continua cu faza de concentrare inconstienta(dhyana) in care
are loc incubatia si sfarseste cu incoltirea,descoperirea solutiei sau iluminarea (samadhi). Prin intermediul acestui
proces, omul de stiinta ajunge sa cunoasca adevarul care se ascunde in spatele acelei probleme. Acesta i se reveleaza in
starea de cea mai profunda absorbtie. El continua sa contemple acel adevar si dupa un timp ajunge sa descopere un
adevar inca si mai profund. Il abandoneaza pe primul si-l ia in consideratie pe acesta din urma. Nu se mai gandeste la
nimic altceva si in cele din urma ajunge la un fapt fundamental care i se reveleaza in cel de-al treilea stadiu.
In mod analog, un yogin practica samyama asupra unui obiect grosier, ajungand treptat la fundamentul problemei.
Atunci cand apare o noua idee sau un nou adevar, el se tine de acestea, ajungand la adevaruri si mai subtile, si mai adanci.
In cele din urma el ajunge la esenta, care este dincolo de orice limitare sau maya (iluzie). Dincolo de nume si forma, el
sta fata in fata cu adevarul sau realitatea fundamentala. Acest proces este numit aplicarea lui samyama (identificare).
Aplicarea lui samyama (identificarii) asupra stadiilor subtile si grosiere poate fi practicata asupra unui individ sau unui
lucru, asupra calitatilor lui, si in cele din urma asupra principiului fundamental (Sinele sau atman).
YS 3.7. 3.7. *:y:m:nt:r¤÷ p:Üv:ðüBy:H.
ÇymNtr¼<pUveR_y>.7.
trayam antar-aṅgam pūrvebhyaḥ
trayamantarangam purvebhyah
R:Acestea trei (trayam )[dharana,dhyana si samadhi] sunt ramuri (anga) interne(antar)[in comparatie cu]
precedentele (purva) [cele cinci ramuri anterioare ale Yoga: Yama, Niyama,Asana, Pranayama si
Pratyahara]; E:These three (trayam )[dharana,dhyana and samadhi] are the inner(antar) limbs (anga), [in
regard to] the previous(purva)[ the previous five limbs of Yoga: Yama, Niyama, Asana, Pranayama and
Pratyahara ]; F:Ces trois (dharana,dhyana, samadhi) sont des branches (anga) interieurs(antar) par
rapport aux précédents(purva)[ les branches précédents:Yama, Niyama, Asana, Pranayama et Pratyahara];
S: Estos tres (trayam )[dharana,dhyana,samadhi] son miembros(anga) internos(antar) respecto de los
anteriores (purva)[los cinco miembros(anga) anteriores:Yama, Niyama, Asana, Pranayama y Pratyahara];
Nota:Triada (dharana,dhyana,samadhi)desemneaza ramurile interne(antar-angam),in comparatie cu
purva(precedentele)[ cele cinci ramuri(anga) prezentate anterior (yama,niyama,asana,pranayama si
pratyahara) sunt externe sau indirecte (bahir-anga)];
antar(अ तर् ) = R: antar MW43.2 (indeclinabil) intern;interior; proxim, íntim; III.7; E:inner; S: antar MW43.2 (indeclinable)
interior, próximo, íntimo; III.7
aṅga(anga)(◌्अ ग)= R: MW7.3 (neutru) membru, parte, ramura; apendice; accesoriu, atribut esential; corp fizic;brat; parte
antarangam(अ तरअ ् ग )= R:ramuri interne;membre interioare; E: internal limbs; inner limbs
pūrva(purva) (पूव ):=R:MW643.1 (masculin) anterior, precedent, primele dintr-o succesiune; fata de precedentele;in relatie cu
primele; pūrvah (masculin, nominativ, singular) I.18 - III.18; pūrveshām (masculin, genitiv, plural); I.26; in legatura cu
precedentele; [in comparatie cu] precedentele (purva) cinci ramuri(anga) ale Yoga prezentate anterior (yama,niyama,
asana,pranayama si pratyahara) sunt externe sau indirecte (bahir-anga); pūrvebhyah (masculin, ablativ, plural) III.7; E:
preceding;earlier; anterior, previous, forehand [in regard to] the previous [five limbs of Yoga]; S: MW643.1 (masculino)
anterior, precedente, primero, previo, primero de una sucesión; pūrvah (masculino, nominativo, singular) I.18 - III.18;
pūrveshām (masculino, genitivo, plural); I.26; pūrvebhyah (masculino, ablativo, plural) III.7;
V says, "Dharana, dhyana and samadhi, these three are more internal in respect of Samprajnata-yoga than Yama,
Niyama etc."
[RO] Trinitatea care consta din dharana (concentrare), dhyana (meditatie) si samadhi (extaz, identificare totala) este
interna in comparatie cu primele cinci parti ale sistemului yoga, adica yama (cod social si moral), niyama (cod persona),
asana (pozitie, postura), pranayama (controlul suflului) si pratyahara (retragerea simturilor). Intern inseamna mai
subtil sau mai fin. Primele cinci parti apartin lui buddhi (intelect, inteligenta), caracterului, obiceiurilor, manierelor,
mintii, organelor de simt si prana-ei (totalitatea fortelor vitale subtile ale naturii). Ele apartin lui annamaya kosha
(corpul fizic), pranamaya kosha (corpul vital) si manomaya kosha (corpul mental), prin urmare sunt numite Partile
externe sau exterioare - bahiranga. Ele apartin lumii exterioare (lucreaza preponderent cu energii exterioare).
Antaranga inseamna intern, introvertit. Cand stati pe pragul unei usi sunteti constienti atat de interior cat si de exterior.
Aceasta este pratyahara (retragerea simturilor). Atunci cand nu sunteti pe prag, ci va uitati inauntru, este antaranga
(intern, introvertit); cand va uitati afara, este yama (cod social si moral), niyama (cod social), asana (pozitie, postura) si
pranayama (controlul suflului).
Toate cele cinci parti pana la pratyahara (retragerea simturilor) apartin obiceiurilor voastre personale; ele apartin lumii
exterioare. Ele n-au nimic de-a face cu straturile profunde ale constiintei; prin urmare, in aceasta sutra se spune ca
dharana concentrare), dhyana (meditatie) si samadhi (extaz identificator) impreuna constituie disciplinele interne (ele
opereaza cu energiile intime, interioare, ale fiintei).
YS 3.8. 3.8. t:dep: b:ehrö¤÷ en:b:iüj:sy: .

tdipvihrNg<invIRjSy.8.
tad api bahir- aṅgaṃ nirbījasya.
tadapi bahirangam nirbijasya
R: Chiar si(api) acestea(tad) [trei ramuri ale samyama:dharana,dhyana si samadhi] sunt ramuri
exterioare si indirecte (bahir-anga) in comparatie cu transa mistica neconditionata sau enstaza fara samanta
(nirbija-samadhi); E: Even(api) these(tad) [three limbs of samyama:dharana,dhyana,samadhi ] are
external limbs(bahiranga) to the seedless mystic trance (nirbija-samadhi);
F: Même (api) ces(tad) [trois branches du samyama: dharana,dhyana et samadhi) sont des branches
extérieures(bahiranga) par rapport à (l'union) sans-semence (nirbija samadhi).
S: Aún (api) estos (tad) [tres miembros(anga) de la trinidad(samyama): dharana,dhyana, samadhi] son miembros
externos (bahir-angam) respecto al interiorización completa sin semilla (nirbija samadhi);
bahiḥ(bahir)(ब हस ् ) = R: MW726.3 (indeclinabil) extern; exterior;indirect; afara; bahih III.8 - III.43; E: external; S:
MW726.3 (indeclinable) afuera, exterior, externo; bahir III.8 - III.43;
aṅga(anga)(◌्अ ग) = R: MW7.3 (neutru) membru, parte, ramura; apendice; accesoriu, atribut esential; corp fizic;brat; parte
bahiḥaṅga (bahiranga) (ब हसअ् ग ) = R: ramuri exterioare si indirecte; E: external limbs;
nirbīja(nirbija)(िनब ज ) = R: MW541.2 (masculin) fara samanta;transa mistica neconditionata;enstaza sau samadhi fara
samanta (nirbija-samadhi); fara origine;fara inceput; nir (fara, aparte, lipsit de) + bīja (samanta, germen, cauza primara); nirbījaḥ
(masculin, nominativ, singular) I.51; nirbījasya (masculin, genitiv, singular) III.8; E: seedless; samadhi without seed; S:
MW541.2 (masculino) sin semilla, sin origen; nir (fuera, aparte, sin) + bīja (semilla, germen, causa primera); nirbījaḥ
(masculino, nominativo, singular) I.51; nirbījasya (masculino, genitivo, singular) III.8;
V explains that "the three practices mentione before as intimate" are "external as far as seedless concentration is
concerned, because seedlessness is attained when these three are also absent."
[RO] Nirbija samadhi este cea mai interioara sau mai fina stare, deci chiar dharana (concentrare), dhyana (meditatie)
si samadhi (extaz ) sunt externe in comparatie cu nirbija samadhi. In nirbija samadhi nu exista pratyaya (continul al
mintii), nici obiect nici samanta, ci numai pura constiinta. Samyama (identificare) apartine lui sabija samadhi, deci cele
patru stadii ale lui samprajnata trebuie considerate ca fiind externe lui nirbija samadhi.
Astfel, primele cinci parti, si anume yama (cod social si moral), niyama (cod personal), asana (pozitie, postura),
pranayama (ritmarea suflului) si pratyahara (retragerea simturilor) sunt externe lui dharana (concentrare), dhyana
(meditatie) si samadhi. Acestea din urma la randul lor sunt externe lui nirbija samadhi; scopul pentru care se
mentioneaza ca sabija samadhi este externa lui nirbija samadhi este ca, chiar daca noi obtinem puteri supranaturale
prin samyama (identificare), acestea nu constituie cel mai inalt stadiu. Cel mai inalt stadiu, si anume nirbija samadhi,
este cu totul diferit. Facultatile psihice pe care le dobandim prin samyama (identificare) apartin lui sabija samadhi, care
nu este stadiul final. Prin urmare, aspirantul spiritual nu trebuie sa se multumeasca cu sabija samadhi, ci trebuie sa
incerce sa ajunga la cel mai inalt nivel, adica nirbija samadhi.
Samyama (identificare) poate fi practicata asupra unui obiect care exista in propriul corp sau care este in lumea
exterioara; acesta poate fi grosier sau subtil sau poate fi o parte a corpului vostru, cum ar fi varful nasului sau al limbii
s.a.m.d. Samyama (identificare) poate fi practicata nu numai asupra unui obiect prezent, ci si asupra obiectelor trecute,
cum ar fi nasterile anterioare, sau nasterile viitoare, dar trebuie subliniat ca orice fel de samyama (identificare) este
externa lui nirbija samadhi.
Cele trei transformari(parinama)/The three transformations/
YS 3.9. vy:Øt:ÎT:an:en:raðD:s:öskary:aðreB:B:v:)adÙB:aüv:aò en:raðD:x:N:ec:¶:anv:y:að en:raðD:p:erN:am:H

VyuTwaninraexs<Skaryaeri--vàaÊ-aRvaEinraex][icÄaNvyaeinraexpir[am>.9.
vyutthāna-nirodha-saṃskārayor abhibhava-prādur-bhāvau nirodha-kṣaṇa-cittānvayo nirodha-
pariṇāmaḥ
vyutthana nirodha samskara tayoh abhibhava pradur bhavau nirodha ksana chitta anvayo nirodha parinamah
[DM] R: Nirodha-parinama(transformarea inhibitiva) este acea schimbare de stare a proceselor mentale in care
mintea e progresiv impregnata de momentul (kshana) de nirodha(stingere;inhibitie;suspendare;oprire;golire; vidare)
ce intervine intre manifestarea (vyutthana) a doua samskara (intipariri;impresii latente; activatori subliminali) de de
interiorizare si inhibitie (nirodha samskāra) si de exteriorizare si activare (vyutthana samskāra) , care apar
(pradurbhavau) si dispar (abhibhava);
E: Nirodha parinama (the inhibitive transformation) is that change in the state of the mind processes in which the
mind becomes progressively permeated by that moment (kshana) of nirodha (extinction; cessation; emptiness;
stilling; void) which manifests(vyutthana) between the two samskaras(subtle impressions; latent reactors;
subliminal activators) : the introvertive samskara of inhibition(nirodha samskāra) and the extravertive samskara of
activation(vyutthana samskāra) which appear(pradurbhavau) and disappear (abhibhava) respectively. F:Nirodha-
parinama(la transformation inhibitive) c'est le changement des processus du mental qui se produit dans le moment
(kshana) de l'extinction ,d’arrêt ou dans l'état de pause (nirodha) [de la pensée ou des vrittis du mental] qui surgit
entre les samskaras de disparition (nirodha samskāra) et la manifestation des samskaras d'émergence (vyutthana
samskāra) , qui apparaissent (pradurbhavau) et disparaissent (abhibhava) successivement .
S: Nirodha parinama (la transformación mental inhibidora) es el estado de transformación de la mente en el
instante (kshana) de la extinción, propia de los momentos de quietud, inhibición o cesación (nirodha) lo cual surge
(vyutthana) entre nirodha samskāra (los impresiones latentes inhibidoras del estado mental ordinario o los activadores
subliminales introversores) y vyutthana samskāra[impresiones latentes activadoras del estado mental ordinario; los
activadores subliminales extroversores] , los cuales aparecer (pradurbhavau) y desaparecer (abhibhava).
Nota: Aceasta instructiune este o reluare a "stingerii impulsurilor"- "vritti nirodha"(vedeti YS 1.2) la un nivel mai
profund si mai subtil :acum se actioneaza la nivelul "samskaras nirodha"( stingerii intiparirilor);
Avem aici extinderea dharana (care actiona la nivel manifestat) la un nivel nemanifestat(potential;subtil);
Focalizati-va atentia pe acea stare de gol,de vid , de stingere sau de suspendare(nirodha) a mintii, care apare intre doua
ganduri succesive. Asa cum intre doi nori care vin [apar] (pradurbhavau); si pleaca [dispar] (abhibhava)
descoperim cerul senin, realitatea permanenta,tot astfel intre gandul care apare si cel care dispare apare o pauza, ce poate
fi folosita pentru a trece dincolo de minte.Aceasta metoda, care are variante in constientizarea respiratiei(vedeti pauza
dintre inspir si expir in: YS 1.34) este prezentata si printre cele 112 metode de iluminare in Vijnana Bhairava.
vyutthāna(vyutthana)( यउ् थान ) = R: MW1040.1 (masculin) 1) externalizare; emergenta;manifestare, aparitie; starea de

veghe profana atasata(pilotata) de periferie(multiplicitate) si de ego; agitatie; activitate independenta(fracturata) intensa, 2)
desteptare, trezire; a iesi la iveala (renasterea constiintei precedente); a iesi;a apare; a se indrepta asupra obiectelor exterioare; vi
(divizat;separat,departat, a se distanta) + ud (a ajunge, a sosi;sus;in fata;a avansa) + thāna, deriva de la √sthā (a ramane,a sta, a
locui;a continua,a adopta o pozitie;a intra intr-o stare); III.9; vyutthāne (masculin, locativ, singular) III.38 ; E: emergence; emersion.
arising; awaken, wake up, arouse; mental fluctuation; exit, leave, go out; appear, come into view; escape; enter; F: reveil; S:
MW1040.1 (masculino) 1) gran actividad independiente, agitación, emergencia; 2) despertar, salir o dirigirse hacia los objetos
exteriores; vi (dividido, apartado, lejos) + ud (arriba, adelante) + thāna, deriva de √sthā (permanecer, continuar, adoptar una posición);
III.9; vyutthāne (masculino, locativo, singular) III.38 ;
restrained;restraint; suppression; F: extinction; extinction , arrêt ; l'état de pause; l'état de l'extinction de la pensée ou des vrittis
du mental (YS 1.2);repression;supression; S: MW587.1 (masculino) restricción, control, supresión; ni (descender, penetrar) +
rodha, deriva de √rudh (obstruir, parar, suprimir); 1) inhibición o limitación de la acción dentro de un área definida; 2) proceso
de supresión, cesación o quietud mental; 3) estado mental inhibido, es decir, vacío de pensamiento; 4) estado de cesación de la
saṃskāra (samskara) (सं कार ) = R: MW1120.3 (masculin) latenta; impresie in minte lasata de actele realizate intr-o stare
de existenta anterioara; complexul activatori subliminali ; semintele karmice; intipariri, urme lasate de actiunile trecute;impresii
latente; tendinte mentale;programe latente; impregnari energetice;amintiri subtile;forta obisnuintei;reziduu din vietile anterioare;
sam (impreuna,unit,conectat, complet + kāra (actul de a face,crea, emite,lucra), deriva de la √kṛ (a face,a actiona, a executa); 1)
impresie latenta sau subliminala; imprint sau urma psihica degajata de o experienta anterioara in memoria profunda; 2)
consecinta unei actiuni care conditioneaza altele din viitor; I.18 - I.50 - II.15 - III.18; saṃskārayoḥ (masculin, genitiv, dual) III.9 -
IV.9; saṃskārāt (masculino, ablativo, singular) III.10; saṃskārebhyaḥ (masculin, ablativ, plural) IV.27;E: MW1120.3 (masculine)
subliminal activators; conditioning, habit, impression left by past action;latent impressions;of the mental permeation;subliminal
reactors;from: sam (together, cooperatively, simultaneously ,join, attach, connect; unite, combine; be connected) + kāra (act to
make; manufacture; create; construct, build; fashion, shape; compose; emit;work);from √kṛ ( to do;to act;to perform);
S: MW1120.3 (masculino) latencia; impresión en la mente de actos realizados en un estado o existencia anterior;
sam (junto, completo) + kāra (acto de hacer, de trabajar), deriva de √kṛ (hacer, representar); 1) impresión latente o subliminal; huella
psíquica dejada por una experiencia anterior en la memoria profunda; 2) consecuencia de una acción que condiciona otra futura; I.18 -
I.50 - II.15 - III.18; saṃskārayoḥ (masculino, genitivo, dual) III.9 - IV.9; saṃskārāt (masculino, ablativo, singular) III.10;
saṃskārebhyaḥ (masculino, ablativo, plural) IV.27;
vyutthānasaṃskāra ( यउ् थानसं कार )= R: (compus) impresii latente care activeaza starea mentala obisnuita; vyutthāna
(activator, emergent) + saṃskāra (impresie mentala latenta); III.9; S: (compuesto) impresiones latentes activadoras del estado
mental ordinario; vyutthāna (activador, emergente) + sa skāra (impresión mental latente); III.9;
nirodhasaṃskāra (िनरोधसं कार )= R: (compus) impresii latente inhibitoare ale starii mentale obisnuite; nirodha (restrictie,
inhibitie, incetare) + samskāra (impresie mentala latenta); III.9; S: (compuesto) impresiones latentes inhibidoras del estado mental
ordinario; nirodha (restricción, inhibición, cesación) + saṃskāra (impresión mental latente); III.9;
tayoḥ (tayoh) : R: a celor doua; a acestor doua(tipuri de samskara); E: those two; of both ;the two(types of samskara);
abhibhava(अिभ -भव ) = R: MW67.1 (masculin) suprimare;supunere; subjugare; dominare ;disparitie; samskara de
inhibitie(stingere;introvertire;retragere); abhi (cu ajutorul sau prin mijlocirea a ceva) + bhāva, deriva de √bhū (a fi,a deveni;a se
transforma,a exista); 1) opus manifestarii sau aparitiei, prādurbhāva; III.9; E: samskara of inhibition ;suppression, submergence
;disappearance; subjugation; S: MW67.1 (masculino) subyugación, sometimiento, dominación, desaparición; abhi (a través o por
medio de algo) + bhāva, deriva de √bhū (ser, convertirse, existir); 1) opuesto a la manifestación o aparición, prādurbhāva; III.9;
prādur(pradur)( ादरु ् ):: R: MW707.1 (masculino) exterior;afara; in exterior; care depaseste legile fizice;din: pra (inainte de
ceva, in fata;anterior;dincolo) + dur (poarta); 1) vizibil, manifestat, evident; III.9 - III.46; E: outside; transcending physical law; S:
MW707.1 (masculino) afuera, en el exterior; pra (antes de algo, delante) + dur (puerta); 1) visible, manifiesto, evidente; III.9 - III.46
bhāva(bhava)(भाव ) = R: MW754.2 (masculino) devenire;fiintare;manifestare; persistenta, esencia, stare, conditie; deriva de
√bhū (a fi,a deveni;a se transforma,a exista); bhāvau (masculin, nominativ, dual) III.9; bhāvah (masculin, nominativ, singular)
III.45;E: being, becoming; S: MW754.2 (masculino) persistencia, esencia, estado, condición; deriva de √bhū (ser, convertirse,
existir); bhāvau (masculino, nominativo, dual) III.9; bhāvah (masculino, nominativo, singular) III.45;
prādurbhāva (pradurbhava) ( ादरभाव ु )= R: MW707.1 (compus) manifestare; aparitie; emergenta; samskara de trezire;
samskara de activare (extravertite; centrifuge); revelatie; prādur (visibil) + bhāva (stare, conditie); 1) opus la disparitie ori
subjugare, abhibhava; III.9 - III.45;E: extravertive samskara; manifestation, appearance; S: MW707.1 (compuesto) aparición,
manifestación, revelación; prādur (visible) + bhāva (estado, condición); 1) opuesto a la desaparición o subyugación, abhibhava; III.9
- III.45;
kṣaṇa(kshana)( ण ) = R: MW324.3 (neutru) 1) clipa;moment; unitatea minima de timp; cuanta timpului;particula
elementara,indivizibila minimala a timpului;contact cu ceea ce este etern;sine; sansa;ocazie;oportunitate 2) timp necesar pt. ca o
substanta sa se schimbe de un punct la altul; deriva de la: √kṣan ( a rupe; interupe;a initia;), III.9 - III.52 - IV.33;
E: MW324.3 (neutral) 1) instant, moment; indivisible moments of time; 2) necessary time for a substance to change from one
point to another; from: √kṣan (interrupt; initiate;), III.9 - III.52 - IV.33; S: MW324.3 (neutro) 1) momento, instante, unidad
mínima de tiempo; 2) tiempo necesario para que la sustancia cambie de un punto a otro; deriva de √kṣan (romper), III.9 - III.52 -
IV.33;
nirodhakṣaṇa(nirodhaksana) : R: moment de suprimare; moment of stilling(cessation, restriction):
anvaya (अ वअय ् )= R: MW46.2 (masculin) asociatie, conexiune; relatie,vecinatate;link;legatura; relatii;legaturi;
conectivitatea;interconexiunea;corelatia acestor organe senzoriale intre ele;conexiuni intre calitati relative;relatiile care exista intre
aceste caracteristici; atot-patrundere;impregnare; patrundere; suita;legatura;relatie; infiltrare; anu (im spate, cu, unit,conectat) + aya
deriva de la: √i (a merge,a curge,a se roti;a circula); III.44 - III.47; anvayoḥ (masculin, nominativ, singular) III.9; E: connected to,
permeated; interconnectedness; all-pervasiveness; pervasiveness; relation; S: MW46.2 (masculino) asociación, conexión; nexo,
vínculo; anu (detrás, con, junto) + aya deriva de √i (ir, fluir, circular); III.44 - III.47; anvayoḥ (masculino, nominativo, singular) III.9;
pariṇāma(parinama)(प रणाम ) = R: MW594.3 (masculin) transformare;schimbare;mutatie;evolutie, modificare, maturizare;
consecinta;rezultat;termenul parinama se refera la lumea efemera sau tranzitorie, in continua transformare sau schimbare(unde
orice atasare de efemer conduce automat la suferinta );imaginati-va zona de tranzitie, situata la suprafata oceanului;doar
suprafata, interfata sau zona de jonctiune e agitata de valuri; zona de competitie intre contrarii(dualitate,interactiune,contradictii);
dezvoltare, expansiune,crestere naturala; pari (in jur) + √nam (a se inclina, dublare,multiplicare); 1) evolutia Prakriti la contactul
cu Purusha; II.15 - III.15 - III.16 - IV.14 - IV.32 - IV.33; pariṇāmaḥ (masculin, nominativ, singular) III.9 - III.11 - III.12 - IV.2;
pariṇāmāḥ (masculin, nominativ, plural) III.13; E: transformation;change, mutation; consequences, development; development;
expansion; growth; S: MW594.3 (masculino) transformación, cambio, evolución, modificación, desarrollo natural; pari (alrededor)
+ √nam (inclinarse, doblarse); 1) evolución de prakriti al contacto con purusha; II.15 - III.15 - III.16 - IV.14 - IV.32 - IV.33;
pariṇāmaḥ (masculino, nominativo, singular) III.9 - III.11 - III.12 - IV.2; pariṇāmāḥ (masculino, nominativo, plural) III.13;
nirodhapariṇāma (िनरोधप रणाम )= R: (compus) transformare mentala prorie momentelor de calm,liniste sau impacare; nirodha
(restrictie, inhibitie, incetare;stingere) + pariṇāma (transformare schimbare;mutatie; evolutie); III.9; S: (compuesto) transformación
mental propia de los momentos de quietud; nirodha (restricción, inhibición, cesación) + pariṇāma (transformación, cambio,
evolución); III.9
The transformation toward total stillness occurs as new latent impressions fostering cessation arise to prevent the
activation of distractive, stored ones, and moments of stillness begin to permeate consciousness.
[RO] In aceasta sutra se explica starea fundamentala a transformarii mentale implicata in practica yoga. Atunci cand atingeti
samadhi trebuie sa stiti ca, constiinta voastra a suferit o transformare bine definita, si ca aceasta schimbare are loc pe taramul
constiintei. Parinama este schimbare. De exemplu, laptele batut este o parinama a laptelui. In samadhi, sau chiar si in sadhana
(practica spirituala) preliminara, mintea sufera transformari. Acestea au loc in puncte diferite si sunt de grade diferite. Intreaga gama a
acestor transformari este clasificata in trei. Sutra prezenta descrie transformarea sub forma suprimarii. Mai exista inca doua forme,
care sunt descrise in urmatoarele doua sutras. Ele sunt numite transformari sub forma linistii si transformari sub forma concentrarii.
Astfel, mintea sufera aceste trei feluri de transformari dupa ce a atins samadhi. Trebuie subliniat ca samadhi parinama este primul,
ekagrata parinama urmeaza dupa aceasta, si nirodha parinama este ultima. Iata care este procesul: Cand ati inceput practica lui
samyama (identificare), mintea sufera transformari in trei stadii. Primul stadiu este samadhi, al doilea ekagrata (concentrarea
intregii noastre atentii asupra unui singur focar) si al treilea nirodha (blocare). Aceasta este ordinea, dar in sutra ea este schimbata.
Nirodha este suprimarea obiectului meditatiei. Acesta este un subiect foarte interesant. Cand practicati samyama (identificare), de
exemplu asupra lui AUM, incercati sa fiti constienti de el si de nimic altceva. Toate distractiile sunt inlaturate, chiar si gandul la guru
(invatator spiritual), la Dumnezeu sau orice alta idee. Totul este suprimat, cu exceptia lui AUM. Acest lucru se numeste samadhi
parinama si voi atingeti deci, starea de liniste. Apoi AUM devine clar, luand forma unui flux continuu in mintea voastra. In acest
proces, un AUM este urmat de altul, existand continuitate. Este la fel cum flacara unei lampi de ulei este continua. In acea stare,
mintea sufera o transformare numita ekagrata parinama.
Daca continuati, deodata apare o idee (parazita); aceasta nu este nirodha (blocare), ci este vyutthana, care este numai renasterea
constiintei precedente. Apoi are loc suprimarea ei si AUM apare; acea perioada de suprimare este numita nirodha. Aceasta este o
parinama. Aspirantul trebuie sa stie cum sa indeparteze complet pratyaya (continutul mintii). In samadhi parinama, pratyaya
factorilor care deranjeaza este suprimata. Apoi vine o perioada in care mintea sufera o noua transformare in ekagrata parinama.
Dupa aceasta, in loc sa va concentrati asupra lui AUM, va trebui sa va concentrati asupra perioadei de suprimare survenite si sa
incercati sa-l indepartati pe AUM din minte. Este foarte dificil sa indepartati pratyaya din minte, deoarece in momentul cand
incercati sa va goliti constiinta, sa realizati shunya (starea de vid), AUM va apare din nou. El trebuie indepartat. Din nou apare si din
nou trebuie indepartat. Odata cu practica, perioada de suprimare se va mari si pratyaya (continututl mintii) va dispare in cele din
urma. Atunci va fi vid absolut. Aceasta este perioada lui nirodha parinama. Metoda aceasta este o metoda speciala de yoga, care
trebuie inteleasa corect. Yoga incearca sa scoata mai intai un cui cu ajutorul altui cui si apoi, dupa ce primul cui este indepartat, se
indepateaza si cel de-al doilea. Yoga incearca sa provoace o transformare in constiinta introducand o pratyaya oarecare, un simbol
sau o idee, si apoi indepartand-o. Astfel, nirodha parinama este indepartarea pratyaya-ei pe care, poate, am folosit-o ani de zile.
Vyutthana (ivirea) si nirodha (blocarea) sunt cele doua tipuri de activitati ale constiintei. Aceste doua feluri de samskaras (tendinte
mentale) dinamice sunt intiparirile constiintei responsabile de stadiile de suprimare si manifestare. Astfel, aceste doua stari de
suprimare si expresie vin si pleaca, si odata cu ele pratyaya (continutul mintii) vine si pleaca. Astfel, chiar si atunci cand exista numai
o singura pratyaya in constiinta, din timp in timp exista nirodha parinama intre manifestarile a doua pratyayas succesive, dar acea
pratyaya trebuie de asemenea suprimata. Apare atunci un vid complet, urmat de o noua aparitie a lui pratyaya. Nu trebuie sa existe
nici o neintelegere in legatura cu aceasta nirodha.Laya (fuziune, contopire, dizolvare) este diferita de nirodha. Uneori, in timpul
meditatiei, apare un vid momentan, in care totul dispare; aceasta este laya, si nu nirodha. Ea este involuntara. Nirodha este suprimare
voluntara, care se deosebeste de laya. Transformarea care consta in suprimarea voluntara este ultima transformare a mintii. Corpul
fizic sufera de asemenea transformari; de exemplu, copilaria, adolescenta, batranetea si moartea.Mintea sufera transformari similare,
de la dharana (concentrare) la samadhi, prin intermediul celor trei transformari sau stadii, numite samadhi parinama, ekagrata
parinama si nirodha parinama. In samadhi parinama incercati sa puneti o baza solida pratya-ei si sa eliminati celelalte ganduri.
In ekagrata parinama incercati sa continuati acea pratyaya (continut al mintii), deoarece nu mai exista distractii acum, mintea este
linistita. In nirodha parinama incercati sa diminuati pratyaya pe care ati folosit-o si incercati sa realizati shunyata (starea de vid). In
acest fel, transcendeti domeniul lui sabija samadhi si realizati nirbija samadhi.
YS 3.10. t:sy: )S:ant:v:aeht:a s:öskarat:Î

tSyàzaNtvaihtas<Skarat!.10.
tasya praṡānta-vāhitā. saṃskārat
tasya prashantavahita samskarat
[DM] R: Prin intiparirea[repetata] (samskarat) lasata de aceasta(tasya) [transformare inhibitiva: nirodha-parinama]

curgerea (vahita) [din minte] devine calma (prashanta).
E:By [repeated] impression(samskarat) let by this(tasya) [inhibitive transformation: nirodha-parinama] the flow
(vahita) [in the mind] becomes tranquil(prashanta). F:Par imprégnation répétée (samskarat) que laisse celui-
ci(tasya) [nirodha-parinama] le flux(vahita)[de l'activité mentale] s'apaise(prashanta)..
S: Por repetición de las impresiones latentes (samskarat) de éste (tasya)[transformación inhibitorio: nirodha-
parinama] el flujo(vāhitā) [ mental] se vuelve tranquilo (prashānta);
Nota: Prin practica repetata (a nirodha-parinama) apare o intiparire care genereaza un vahita[curent,
flux,desfasurare]prashanta(pacificator;calm)[in care fiecare moment al opririi(nirodhaksana) e urmat de
un alt moment al opririi-care videaza mintea de orice alte samskaras (intipariri)];Se poate obseva acelasi
proces de tranzitie de la discontinuitate(dharana) la continuitate(dhyana)[vedeti:YS 3.1-2]
tasya(त य )=R: MW434.1 (masculin, genitiv, singular) al lui;al acestuia;a sa;al sau; din aceasta; a acelora[intiparirile latente]; a
sa[samyama (coerenta;acordarea rezonanta cu Constiinta Cosmica)] pt. aceasta, de la aceasta, in aceasta al sau; (prenume relativ,
sya, "acesta;acela", forma intarita pt. tad); (neutru, genitiv, singular) deriva de la tad (1, ce, care, cui; 2, aceasta, acela, aceluia;
3, al lui,al lor); I.27 - I.51 - II.24 - II.27 - III.6 - III.10 - III.20; E: of these[latent impressions]; of this, its; of that; S: MW434.1
(masculino, genitivo, singular) por ello, de esto, en esto, en eso, su; (pronombre relativo, sya, "esa, esta", reforzado en su
significado por tad); (neutro, genitivo, singular) deriva de tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de él, de ellos); I.27 - I.51
- II.24 - II.27 - III.6 - III.10 - III.20;
praṡānta(prashanta)( शा त ) = R: MW695.1 (masculin); linistit;calm;impacat;tacut;pasnic;nonviolent; pra (inainte de
ceva;anterior) + śānta, deriva de la: √śam (a fi calm, a sta tacut); III.10; E: appeased, calm, tranquil,quiet, silent, serene,
steady; peaceful, calm, tranquil; peace-loving, unwarlike, nonviolent; S: MW695.1 (masculino); pacífico, tranquilo, calmo; pra
(antes de algo, delante) + śānta, deriva de √śam (estar calmado, permanecer quieto); III.10
vāhitā (vahita) (वा हता् ) = R: MW949.2 (masculin) curgere; flux;desfasurare; tendinta;deplasare;alunecare;deriva de √vāh (a
duce;a purta;a sustine, a curge) + tā (sufix femenin care indica “calitatea”); III.10; E: flow, progression; running;
flowing;current; tendency, drift; S: MW949.2 (masculino) flujo, corriente; deriva de √vāh (llevar, sostener, fluir) + tā (sufijo
femenino que indica “cualidad”); III.10;
saṃskāra (samskara) (सं कार ) = R: MW1120.3 (masculin) latenta; impregnari; impresie in minte lasata de actele realizate
intr-o stare de existenta anterioara; complexul activatori subliminali; semintele karmice; intipariri, urme lasate de actiunile
trecute;impresii latente; tendinte mentale;programe latente; impregnarile latente;intiparirile in plan subtil energetic, informational
si cauzal; impresii latente; intiparire; impregnari energetice;amintiri subtile;forta obisnuintei;reziduu din vietile anterioare; sam
(impreuna,unit,conectat, complet + kāra (actul de a face,crea, emite,lucra), deriva de la √kṛ (a face,a actiona, a executa); 1) impresie
latenta sau subliminala; imprint sau urma psihica degajata de o experienta anterioara in memoria profunda; 2) consecinta unei actiuni
care conditioneaza altele din viitor; I.18 - I.50 - II.15 - III.18; saṃskārayoḥ (masculin, genitiv, dual) III.9 - IV.9; saṃskārāt (masculin,
ablativ, singular) prin impresii repetate;prin intiparire(repetata); III.10; saṃskārebhyaḥ (masculin, ablativ, plural) IV.27;E:
MW1120.3 (masculine) subliminal activators; latent impressions; conditioning, mental impressions; by habit, because of
impregnation, permeation, activators; conditioning, habit, impression left by past action;latent impressions;of the mental
permeation;subliminal reactors;from: sam (together, cooperatively, simultaneously ,join, attach, connect; unite, combine; be
connected) + kāra (act to make; manufacture; create; construct, build; fashion, shape; compose; emit;work);from √kṛ ( to do;to
act;to perform); S: MW1120.3 (masculino) latencia; impresión en la mente de actos realizados en un estado o existencia
anterior; sam (junto, completo) + kāra (acto de hacer, de trabajar), deriva de √kṛ (hacer, representar); 1) impresión latente o
subliminal; huella psíquica dejada por una experiencia anterior en la memoria profunda; 2) consecuencia de una acción que
condiciona otra futura; I.18 - I.50 - II.15 - III.18; saṃskārayoḥ (masculino, genitivo, dual) III.9 - IV.9; saṃskārāt (masculino,
ablativo, singular) III.10; saṃskārebhyaḥ (masculino, ablativo, plural) IV.27;
These latent impressions help consciousness flow from one tranquil moment to the next. [RO] Stadiul final al
transformarii mintii devine linistit si puternic prin practica repetata; Atunci acea stare nu este intrerupta de aparitia unei pratyaya
(continut al mintii). Acesta este un punct crucial. Daca aceasta nirodha (blocare) este practicata inainte de ekagrata (concentrarea
intregii noastre atentii asupra unui singur focar) sau de samadhi, veti intra in laya sau intuneric, iar aceia care urmeaza calea
nirakara, fara forma, vor intra de doua ori in intuneric. Deci, aceasta stare de suprimare nu trebuie niciodata incercata de un aspirant
inainte ca el sa stapaneasca ekagrata parinama. La fel cum laptele este intai, apoi vine laptele batut, apoi untul, in mod analog
samadhi parinama, ekagrata parinama si nirodha parinama trebuie sa urmeze una alteia.
In timp ce practicati meditatia profunda, uneori intiparirea dispare, si aceasta disparitie este numita nirodha. Acest lucru se va
intampla numai dupa ce exista constiinta continua. Cand constiinta devine continua si intre doua intipariri apare deodata un vid,
shunya, acesta este numit nirodha. Deodata, constiinta trece in planul urmator al concentrarii focalizate, apoi apare din nou o
intrerupere, in care nu mai exista nici o intiparire, fiind prin urmare numita nirodha. In viitor va trebui sa schimbati intregul sablon.
Odata ce pratyaya devine continua, fara nici o alta interventie, trebuie sa asteptati un timp pana ce apare suprimarea voluntara. Atunci
pratyaya simbolului, cum ar fi AUM, devine din ce in ce mai clara si deodata apare o noua intrerupere. Aceasta este tot nirodha;
intiparirea se sesizeaza continuu, aparand deodata dupa cateva luni de practica, o intrerupere. Dupa aceasta, brusc, intiparirea reapare.
Din nou trebuie s-o intrerupeti. Ea va dispare, dar va apare din nou. In momentul cand reapare, trebuie sa incercati s-o intrerupeti.
Atunci cand ati ajuns la stadiul in care nirodha predomina iar vyutthana ("manifestarea") se diminueaza, atunci vine samadhi, deci
stricati ceea ce tocmai ati realizat. Prin urmare, yoga este numita vyoga. Se incearca realizarea unei transformari in minte, si acea
transformare este realizata in trei stadii. Acesta nu este un cerc imaginar, ci este o schimbare veritabila in structura moleculara a
mintii. Chiar si creierul este schimbat. Aceasta transformare speciala a mintii, care are loc in trei stadii este la randul ei impartita in
multe substadii, dar nu vom intra aici in detalii.
YS 3.11. 3.11. s:v:aüT:üt:òkag:Òt:y:aðH x:y:aðdy:aò ec:¶:sy: s:m:aeD:p:erN:am:H .

svaRwRtk
E a¢tyae>]yaedyaEicÄSysmaixpir[am>.11.
sarvārthataikāgratayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ
sarvarthataikagratayoh ksayodayau chittasya samadhiparinamah
R: Samadhi-parinama (modificarea enstatica) este transformarea mintii (chittasya) in care apune sarva
artha[multiplicitatea focarelor atentiei, obiectelor si fracturarea universului]iar in locul ei rasare in minte ekagrata
(starea de atentie unificata exclusiva pe un singur centru, care include totul in mod holografic);
E:Samadhi-parinama(absorption transformation; the trance modification) is the tranformation of the mind
in which disappears sarva artha [all-pointedness along with the apparent multiplicity of the universe] and
arises ekagrata( the state of one-pointedness along with its unity in each part that is all including-
holographic mode of functioning )
F:Samadhi-parinama(la transformation d'absorption enstatique) est la transformation qui fait disparaitre
la multiplicite des objets de conscience (sarva artha) et apparaitre l'état de convergence unifiante
(ekagrata)[ le mode de fonctionnement holographique du mental].
S: Samadhi parinama (la modificación énstatica de interiorización completa) es la la transformación de la
mente(chittasya) se produce desaparición de la distracción en la dirección de todos los objetos(sarva artha)[ con la
eliminación de la aparente multiplicidad del universo] y el surgimiento de la la concentración en un punto (ekagrata)
[reduciendo su aparente multiplicidad al UNO; aparece la modalidad de funcionamiento holográfico de la mente].
sarva(सव )= R: MW1184.3 (adjectiv, masculin) fiecare; oricare; tot, totul, in intregime, complet (exprimat distributiv indica
aplicarea principiului holografic) ; I.25 - I.51 - II.31 - II.37 - III.11 - III.17 - III.49 - III.54 - IV.23 - IV.31; sarvam (neutru,
nominativ, singular) II.15 - III.33; E: each; every; everybody, everyone; everything ,all things, all (expressed in distributive
manner);S: MW1184.3 (adjetivo, masculino) todo, cada uno, entero, completo; I.25 - I.51 - II.31 - II.37 - III.11 - III.17 - III.50 -
III.55 - IV.23 - IV.31; sarvam (neutro, nominativo, singular) II.15 - III.34;
artha(अथ )= R: MW90.2 (masculin sau neutru) obiect; realitatea;obiectul sau procesul desemnat ori etichetat;semnificatie;
intentie, scop, fapt,realitate; tel; tinta, motiv; cauza;caz;obiect;notiune; abordare (a unui subiect); semnificatie, simtire;instinct;
ratiune a existentei ;obiectul meditatiei(dhyana); termenul artha se poate referi la prosperitate materiala si desemneaza in hinduism
unul din cele patru teluri ale vietii,cunoscute sub numele de purusharthas (vedeti: YS4.34);cautarea prosperitatii materiale (artha)
se considera a fi un obiectiv nobil doar daca urmeaza regulile de moralitate vedica;conceptul artha include obtinerea faimei,
afectiv (sentimental), mental(gand, reprezentare sau conceptualizare) de catre subiect; 2) ca sa; pt. ca;
pe motiv ca;scopul sau intentia unui obiect;ratiunea de a fi; obiectiv; finalitate;destinatie; prefix :meta (din lb. Greaca: μετά =
"dupa", "dincolo de ", "cu"), I.28 - I.42 - I.43 - II.21 - III.3 - III.17 - IV.34; artham (masculin, acuzativ, singular) I.32 - II.18 -
II.22 - IV.23; arthatvat (masculin, ablativ, singular) I.49; arthah (masculin, nominativ, singular) II.2; arthatā (femenin) III.11;
arthanam (neutru, nominativ, singular) IV.32; E: object,goal; meaning, purpose, approach;exact nature of; cause, motive,
notion ,regarding the meaning of something; place, point;the thing being meditated upon; artha is one of the four goals of life (
of material prosperity)in Hinduism, known as purusharthas(see :YS 4.34); Meta (from Greek: μετά = "after", "beyond",
"with"); F: but;raison d'être;S: MW90.2 (masculino o neutro) intención, propósito, significado, sentido; ración de existencia ;
propósito; causa, motivo, significado y noción.Hace referencia principalmente a la idea de la prosperidad material. En
Hinduismo, artha es uno de los cuatro objetivos de la vida, conocidos como Purusharthas (ver: YS4.34);. deriva de √arth (pensar
sarvarthata(sarvarthata) (सव अथथ ) : R: atentie multilaterala, discontinua si difuza; E: multidirectional, multiplicity of
objects;
ekāgratā (ekagrata) (एका ता ) = R: MW230.1 (femenin) atentie exclusiva; fixitate; atentie intr-un singur punct;
concentrare intr-un punct sau intr-o directie, fixitate; focalizare; atentie extrema; eka (unu) + agra (punct) + tā (sufix
femenin ce indica “calitatea”); 1) proces care se afla la temelia tehnicii de concentrare (dhāranā); 2) sinonim al
termenului ekāgrya (unidirectionalitate mentala); III.12; ekāgratayoḥ (femenin, locativ, dual) III.11; E: MW230.1
(femenine) one-pointedness, focus; in one direction, focused, sticking to one; , focus; focusing; concentration
(centralization; merger) in one point or in one direction, most extreme possible attention; eka (one) + agra (point) +
tā (feminine suffix which indicates “quality or attribute”); 1) subjacent or underlying process of the concentration
technique (dhāranā); 2) synonymous(having the same or almost the same meaning, equivalent) of ekāgrya
(unidirectionality of mind; one-way flow of the processes we call mind); III.12; ekāgratayoḥ (femenine, locative, dual)
III.11; S: MW230.1 (femenino) concentración en un punto o en una dirección, atención extrema; eka (uno) + agra
(punto) + tā (sufijo femenino que indica “cualidad”); 1) proceso subyacente de la técnica de concentración (dhāranā);
2) sinónimo de ekāgrya (unidireccionalidad mental); III.12; ekāgratayoḥ (femenino, locativo, dual) III.11
kṣaya(kshaya)( य ) = R: MW328.1 (masculin) diminuare, disparitie, pierdere,scadere;ruinare;deriva de la √kṣī (distrugere,
a termina, a diminua); 1) distrugere, disparitie, eliminare, pierdere, final; 2) diminuare, a cobori, depreciere; III.11; kṣaye
(masculin, locativ, singular) II.28 - III.51; kṣayāt (masculin, ablativ, singular) II.43; kṣayaḥ (masculin, nominativ, singular)
III.44; E: disappearance; dwindling, decreasing;destruction, loss, diminishing; S: MW328.1 (masculino) deriva de √kṣī
(destruir, concluir, disminuir); 1) destrucción, desaparición, eliminación, pérdida, fin; 2) disminución, declive, depreciación;
III.11; kṣaye (masculino, locativo, singular) II.28 - III.51; kṣayāt (masculino, ablativo, singular) II.43; kṣayaḥ (masculino,
nominativo, singular) III.44 ;
udayau(उ अय ) = R: MW186.1 (masculin) izvorare;iesire; aparitie,producere,succes; ud (a sosi, in fata;inainte) + aya deriva de
la:√i (a merge;a curge;a circula); udayau (masculin, locativ, dual) III.11; E: appearance, act of coming into view ;arising,
appearance; emerging, rising, appearance; S: MW186.1 (masculino) surgimiento, aparición; ud (arriba, adelante) + aya deriva de
√i (ir, fluir, circular); udayau (masculino, locativo, dual) III.11;
kṣayaudayau(kshayodayau) = R: disparitie si aparitie; E: disappearance and appearance;
samādhi (samadhi) : R: vedeti:samadhi in Dictionar Sanskrit-Roman-Englez/Sanskrit-Romanian-English Glossary
;contemplation, union;
orice atasare de efemer conduce automat la suferinta );imaginati-va zona de tranzitie, situata la suprafata oceanului; doar
suprafata, interfata sau zona de jonctiune e agitata de valuri; zona de competitie dintre contrarii(dualitate, interactiune,
contradictii); dezvoltare, expansiune,crestere naturala; pari (in jur;rotatie) + √nam (a se inclina, dublare,multiplicare); 1) evolutia
Prakriti la contactul cu Purusha; II.15 - III.15 - III.16 - IV.14 - IV.32 - IV.33; pariṇāmaḥ (masculin, nominativ, singular) III.9 -
III.11 - III.12 - IV.2; pariṇāmāḥ (masculin, nominativ, plural) III.13; E: transformation;change, mutation; consequences;
development; expansion; stage of evolution; growth; S: MW594.3 (masculino) transformación, cambio, evolución, modificación,
desarrollo natural; pari (alrededor) + √nam (inclinarse, doblarse); 1) evolución de prakriti al contacto con purusha; II.15 - III.15 -
III.16 - IV.14 - IV.32 - IV.33; pariṇāmaḥ (masculino, nominativo, singular) III.9 - III.11 - III.12 - IV.2; pariṇāmāḥ (masculino,
nominativo, plural) III.13;
samādhipariṇāma (समािधप रणाम ):= R: (compus) transfomarea mentala caracteristica samādhi; samādhi (transa mistica
insotita de interiorizare completa) + pariṇāma (transformare, schimbare, evolutie); III.11;
S: (compuesto) transfomación mental característica del samādhi; samādhi (interiorización completa) + pariṇāma
(transformación, cambio, evolución); III.11;
Nota: Samadhi-parinama este transformarea enstatica in care apune sarva artha[multiplicitatea

obiectelor si fracturarea universului;dispersarea mintii in toate directiile] iar in locul ei rasare in minte
ekagrata (unitatea;atentia exclusiva pe un singur centru care include totul in mod holografic;prezenta
unica;coerenta); Consciousness is transformed toward integration as distractions dwindle, and focus arises.
[RO] Samadhi parinama este o stare in care concentrarea si distractia mintii apare si dispare. Acest proces este simultan;
distractia dispare si fixitatea apare. Astfel, ea este o stare a mintii, o transformare a constiintei. Aceasta este o stare superioara.In
aceasta stare speciala apare intiparirea, de exemplu AUM, apoi simultan distractia apare si ea. Atunci suprimati distractia si
AUM reapare. Distractia revine si este suprimata din nou. Astfel, AUM si distratia apar si reapar simultan. Stratul anterior de
samskaras (tendinte mentale) incearca sa suprime concentrarea, dar stratul actual incearca sa suprime distractia. Efortul de a
stabiliza o singura intiparire, AUM suprima toate distractiile celelalte (vikshepa). Este exact ceea ce faceti in practica zilnica.
Atunci cand stati jos, incercati sa practicati ekagrata (concentrarea totala) asupra unei intipariri particulare. Deodata un gand
vine si deranjeaza intiparirea. Apoi aduceti din nou intiparirea in minte si suprimati distractia. Din nou, ca o explozie, un nou
gand apare, indepartand intiparirea, s.a.m.d. Aceasta stare este numita samadhi parinama. Acesta este primul stadiu al
transformarii care are loc in constiinta.
YS 3.12. 3.12. t:t:H p:Øn:HS:ant:aðedt:aòt:Øly:)ty:y:aòec:¶:sy:òkag:Òt:ap:erN:am:H.

tt>pun>zaNtaeidtaEtuLyàTyyaEicÄSyEka¢tapir[am>.12.
tataḥ punaḥṡāntoditau tulya-pratyayau cittasyaikāgratā- pariṇāmaḥ
tatah punah shantoditau tulyapratyayau chittasya ekagrata parinamah
[DM] R: Apoi, de asemenea (punah) in aceasta(tatah) [samadhi;referire la transformarea (parinama) transei mistice
(samadhi)] (apare) transformarea (numita) focalizarea mintii intr-un punct (ekagrata-parinama) atunci cand
continutul mental (pratyaya) care dispare si care rasare (shanta-uditau) este mereu identic(tulya) [in doua momente
succesive; in clipa urmatoare; imediat dupa stingerea celui dintai continut mental].
E: Furthermore, also(punah) in this(tatah) [samadhi;reference to the transformation (parinama) of the mystical
trance(samadhi)] is called transformation to one-pointedness (ekagrata-parinama) the condition of the mind in
which the content of the mind(pratyaya) which subsides is always exactly similar to the content which rises (in the
next moment)
F:Alors, aussi(punah) dans cette (tatah) [samadhi; cette transformation intrinseques (parinama) de la trance
mystique(samadhi)] est appellée la transformation de l'état de convergence (ekagrata-parinama) la
condition mentale dans laquelle le contenu mental(pratyaya) a un moment donné est identique à le contenu
mental qui surgit un moment plus tard (les modifications présentes et passées étant similaires).
S: Además, de nuevo (punaH) en éste (tataH)[ samādhi;transformación (parinama) de la trance místico (samādhi)]
(tiene lugar) la transformación (denominada) de unidireccionalidad mental (ekagrata-parinama) cuando se produce la
similitud (tulya) entre la idea(pratyaya; contenido de la mente) que se reprime y la que aparece(śānta-uditau) [ahora
en la mente], (los objetos que se atenúan y aparecen son similares).
Nota: Atunci cand doua continuturi mentale succesive sunt identice se manifesta transformarea focalizarii
mintii(ekagrata-parinama); continutul mental(pratyaya) care dispare este inlocuit imediat dupa stingerea sa (in
clipa urmatoare), de rasarirea unui continut identic cu cel disparut. In other words, consciousness is transformed
toward focus as continuity develops between arising and subsiding perceptions
tataḥ(tatah, tatas, tato)(ततस ् ) = R: MW432.2 (indeclinabil) de aici; de aceea;din aceasta (parinama: transformari);
apoi;atunci;in consecinta, din aceasta forma, de aici, de acolo; din acel moment, pt.aceasta, pt. atat; asa, cum, egal cu; (neutru,
dativ, singular) deriva de la tad (1, ce, care, cui; 2, acesta,acela; 3, al lui;al lor ); gratie acestuia [controlului asupra
elementelor(bhuta-jayah)] I.22 - I.29 - II.48 - II.52 - II.55 - III.12 - III.36 - III.43 - III.46 - III.48 - III.53 - IV.3 - IV.30 - IV.32;
E: by that; thereafter;therefore, from these, from that[mastery over the elements(bhuta-jayah)]; there;then, at this point; F: à
partir de cela; grace à cela; par là [ la victoire sur les éléments (bhuta-jayah)]; S: MW432.2 (indeclinable) en consecuencia, de
esta forma, de ahí, desde allí, desde entonces, por eso, por lo tanto, por consiguiente, así, como, igual que; (neutro, ablativo,
singular); en éste (samādhi), deriva de tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de él, de ellos); I.22 - I.29 - II.48 - II.52 -
II.55 - III.12 - III.36 - III.43 - III.45 - III.48 - III.53 - IV.3 - IV.30 - IV.32;
punar (पुनर् ) = R: MW633.2 (indeclinabil) repetat, reinoit; iar,mereu;din nou; de asemenea; III.51; punaḥ III.12; E:again;
furthermore; renew, renovate; S: MW633.2 (indeclinable) repetido, renovado, de nuevo, además; III.51; punaḥ III.12;
ṡānta (shanta)(शा त )= R: MW1064.2 (masculin) imobil,tacut, stins; calm; linistit;pacificat;impacat; linistit,echilibrat;
imperturbabil; neutru, trecute, latent; deriva de la: √śam (a fi calm, a ramane tacut); 1) obiectul la timpul trecut; III.12 - III.14; E:
quiet, silent, noiseless;calm, calm down, quiet, quiescent, appeasement, subsided ;the past; S: MW1064.2 (masculino) inmóvil,
quieto, pacífico, imperturbable; deriva de √śam (estar calmado, permanecer quieto); 1) el objeto en tiempo pasado; III.12- III.14;
udita(उ इत ) = R: MW186.1 (masculin) aparitie;rasarit; manifestat ;iesit, aparut, activ, actual; activ; prezent; ud (a veni;a sosi; in
fata;in frunte) + ita deriva de la √i (a merge,a curge a circula); 1) obiect la care se face referire la timpul prezent; 2) obiec care
apare, care se arata; III.14; uditau (masculin, nominativ, dual) III.12; E: arisen;uprisen; spring up; manifestation, appearance,
rising; present; S: MW186.1 (masculino) surgido, aparecido, activo, actual; ud (arriba, adelante) + ita deriva de √i (ir, fluir,
circular); 1) objeto referido al tiempo presente; 2) objeto que surge, que se aparece o muestra; III.14; uditau (masculino,
nominativo, dual) III.12;
ṡānta uditau (shanta uditau) = R: cel stins si cel rasarit;
tulya(तु य ) = R: MW451.3 (masculin) identic;egal;similar,comparabil, similar; deriva de la √tul (a compara, greutate,a
testa greutatea unui lucru prin ridicare,a cantari,a reflecta asupra,a gandi,a medita); III.12; tulyayoḥ (masculin,
genitiv, dual) III.53; E: MW451.3 (masculine) similar, equal;identical; comparable,commensurable, able to be
compared, derivated from √tul (to compare, heft, test the weight of something by lifting; ponder, reflect; think; take
into + account, take into + consideration, weigh, balance, weigh against, weigh up); III.12; tulyayoḥ (masculine,
genitive, dual) III.53; S: MW451.3 (masculino) comparable, similar; deriva de √tul (comparar, sopesar); III.12;
tulyayoḥ (masculino, genitivo, dual) III.53;
citta(chitta)(िच ) = R: MW395.3 (neutru) mintea[tiparul "etichetarii",care apeleaza la simboluri verbale(cuvinte) sau
ekāgratā (ekagrata) (एका ता ) = R: MW230.1 (femenin) atentie intr-un singur punct; concentrare intr-un punct sau
intr-o directie, fixitate; focalizare; atentie extrema; eka (unu) + agra (punct) + tā (sufix femenin ce indica “calitatea”); 1)
proces care se afla la temelia tehnicii de concentrare (dhāranā); 2) sinonim al termenului ekāgrya (unidirectionalitate
mentala); III.12; ekāgratayoḥ (femenin, locativ, dual) III.11; E: MW230.1 (femenine) one-pointedness, focus;
focusing; concentration (centralization; merger) in one point or in one direction, most extreme possible attention;
eka (one) + agra (point) + tā (feminine suffix which indicates “quality or attribute”); 1) subjacent or underlying process
of the concentration technique (dhāranā); 2) synonymous(having the same or almost the same meaning, equivalent)
of ekāgrya (unidirectionality of mind; one-way flow of the processes we call mind); III.12; ekāgratayoḥ (femenine,
locative, dual) III.11; S: MW230.1 (femenino) concentración en un punto o en una dirección, atención extrema; eka
(uno) + agra (punto) + tā (sufijo femenino que indica “cualidad”); 1) proceso subyacente de la técnica de
concentración (dhāranā); 2) sinónimo de ekāgrya (unidireccionalidad mental); III.12; ekāgratayoḥ (femenino, locativo,
dual) III.11;
ekāgratā pariṇāmaḥ (ekagrata parinamah)(एका ताप रणाम ) = R: (compus) transformarea mentala caracteristica
focalizarii mintii intr-un punct(ekāgratā); transformarea numita ekagrata; mutatia absorbtiei intr-un obiect unic; ekāgratā
(unidirectionalitatea proceselor mentale) + pariṇāma (transformare, schimbare,mutatie, evolutie); III.13; E: mode of
one-pointedness ;transformation to one-pointedness; S: ekāgratāpariṇāma (compuesto) transfomación mental
característica del ekāgratā; ekāgratā (unidireccionalidad mental) + pariṇāma (transformación, cambio, evolución);
III.13;
[F] Comments: Here Patanjali tells us that the one-pointedness of the ecstatic state is due to a succession of similar
contents of consciousness. Ideas flash up momentarily, and their similarity gives us the impression of continuity.
[RO] In ekagrata parinama aceasi intiparire apare si dispare din timp in timp. Intiparirile, de exemplu AUM,
apar si dispar alternativ. Calitatea intiparirilor care diminueaza si a acelora care apar trebuie sa fie aceeasi, dar
intervalul dintre acestea este atat de scurt incat este dificil pentru un aspirant obisnuit sa-l constientizeze.
Atunci cand vedem un film pe un ecran, noi nu putem vedea fiecare imagine separat, pentru noi exista
continuitate. Analog este si in cazul lui ekagrata parinama. Aparitia si disparitia intiparirii poate fi atat de
rapida incat ea scapa atentiei noastre, si noi avem impresia ca exista un flux continuu al acelei pratyaya
(continut al mintii). Cu toate ca diferenta dintre cele doua stadii este dificil de perceput, ea exista totusi, si
ar fi o eroare din partea noastra sa credem ca este numai o singura stare.Mintea este ferm fixata in
concentrare, si in acest caz noi percepem diferentele dintre cele doua stari, dar in mod obisnuit mintea
noastra sare de la un obiect la altul, si acesta este motivul pentru care in scripturi se spune ca mintea se
misca de la un obiect la altul, incontinuu. In samadhi mintea este complet suprimata, dar in celelelate stari,
chiar daca este focalizata, ea continua sa se miste. Aici este miscarea lui pratyaya (continut al mintii); o
pratyaya apare, si apoi tot ea reapare. Acest proces continua un timp. El este numit ekagrata parinama al
mintii.
YS 3.13. 3.13. Ot:ðn: B:Üt:ð¡ndÓy:ð\:Ø D:m:ül:x:N:av:sT:ap:erN:am:a vy:aKy:at:aH.
@ten-UteiNÔye;uxmRl][avSwapir[amaVyaOyata>.13.
etena bhūtendriyeṣu dharma-lakṣaṇāvasthā-pariṇāmā vyākhyātāḥ
etena bhutendriyesu dharmalaksanavasthaparinama vyakhyatah
R:Prin aceasta(prin ceea ce s-a spus in ultimile patru sutra despre:nirodha-parinama,samadhi-parinama si

ekagrata-parinama) sunt explicate si celelalte transformari:dharma- parinama (transformari ale proprietatilor
proprii),lakshana-parinama (transformari legate de caracteristici temporale) si avastha-parinama(transformari de
stare sau nivel de constiinta) ale elementelor (bhuta) si ale caracteristicilor instrumentelor (indriya)[de cunoastere
(jnana-indriya) si de actiune(karmen-indriya). E:By this (by what has been said in the last four sutras on nirodha-
parinama,samadhi-parinama si ekagrata-parinama) are also explained the other transformation of the property
(dharma- parinama), of the character (lakshana-parinama), of the condition (avastha- parinama) in the elements
(bhuta) and the organs (indriya) [of cognition (jnana-indriya) and action (jnana-indriya)]. F:Par cela (les trois
changements nirodha-parinama,samadhi-parinama si ekagrata-parinama) sont expliquées les transformations
intrinseques qui se manifeste au niveau de la nature profonde des attributs essentiels ou des caractéristiques
(dharma-parinama), soit des caractéristiques temporelles la variation de temps (lakshana-parinama), soit des
états ou de condition (avastha- parinama) liées aux éléments (bhutas) et des organes( indriyas)[organes des sens
(jnana-indriya) et de action(karmen-indriya)]. (c'est à dire, tous les phénomènes connaissables).S: [Por analogía]
con estas (etena)[tres transformaciones:nirodha-parinama, samadhi-parinama si ekagrata-parinama), se
explican (vyākhyātāh) los cambios en la forma (constitutiva) (dharma- parinama), característica temporal
(lakshana-parinama) y estado o condición (avastha-parinama, (respecto de) los elementos (bhutas) (y) los
órganos( indriyas)[sensitivos(jnana-indriya) y de las acciones (jnana-indriya)].
instrumental, singular) I.44; etena (masculin, instrumental, singular) prin aceasta;in acelasi fel; YS III.13,YS III.22; E:
MW264.2; this; here;now; so, in order that;thus; etayā (femenine, instrumental, singular) I.44; etena (masculine, instrumental,
singular) by this; in, it follows that; YS III.13,YS III.22; F: par cela;ici; maintenant; comme ça ;si, tellement; ainsi; S:
MW264.2 (pronombre demostrativo, neutro) esto, aquí, ahora, así; etayā (femenino, instrumental, singular) YS I.44; etena
(masculino, instrumental, singular) del mismo modo; YS III.13,YS III.22;
bhūta(bhuta)(भू त ) = R: MW 761.3 (masculin) element; esenta,creatura, fiinta,spirit; deriva de √bhū (a fi; a deveni;a se
transforma;a exista); 1) indica existenta in devenire, in ceea ce priveste dezvoltarea sa; 2) elementele dense care alcatuiesc
corpul fizic si lumea vizibila sa tangibila,palpabila de care suntem constienti in cursul experientelor senzoriale; II.18 - III.13 -
III.17 - III.44; bhūtatvāt (neutru, ablativ, singular) III.20; E: element; the basic elements [i.e. earth, air, fire, water,
ether];creature, being;essence, inherent nature of something, spirit; S: MW761.3 (masculino) elemento, esencia, ser, criatura;
deriva de √bhū (ser, convertirse, existir); 1) indica la existencia en devenir, en cuanto desarrollándose; 2) elementos densos que
constituyen el cuerpo físico y el mundo visible o tangible, de los cuales tenemos conciencia en las experiencias sensoriales; II.18
- III.13 - III.17 - III.44; bhūtatvāt (neutro, ablativo, singular) III.20;
indriya (इ य ) = R: MW167.2 (neutru) putere; terminale;instrumente;teminale de perceptie si de actiune; organe de simt si
de actiune; organele simturilor; terminale cognitive sau de receptie (de cunoastere- jnanendriya) si efectoare sau de emisie (de
actiune- karmendriya); organe de actiune; cele 11 terminale (5 jnana indriya-porti senzoriale;5 karma indriya- instrumente
efectoare si manas-mintea-simtul intern-centralizatorul care proceseseaza informatia); indra (zeitate vedica) + ya deriva de la √i (a
merge;a curge, a circula); 1) facultate senzitiva corespunzatoare unui organ de simt; 2) ceea ce apartine sau este legat de indra;
II.18 - II.41 - II.43 - III.47; indriyāṇāṃ (neutru, genitiv, plural) II.54 - II.55; indriyeṣu (masculin, locativ, plural) III.13; E: the
eleven organs,instruments or terminals: ten indriyas:5 jnana indriya(sense organs; sensory apparatus); 5 karma indriya(action
organs); including manas-thought; terminals for sensory perception(jnanendriya) and action(karmendriya);in the organs of
perception and action; sensory apparatus; S: MW167.2 (neutro) poder, ínstrumento, órganos de los sentidos; los
órganos(indriya)[de percepción (jnanendriya ;los órganos conocimiento) y de acción (karmendriya)]; los jñanendriya-s
(jnana-indriyá-s) son los cinco poderes de percepción: Shrótra (poder auditivo), Tvák (poder táctil), Cáksus (poder visual),
Jihva (poder gustativo) y Ghrana (poder olfativo). A su vez, los Karmendriya-s (Kárma-indriyá-s) son los cinco Poderes de
acción: Vak (poder del habla), Paní (poder prensil), Pada (poder locomotivo), Payú (poder excretorio) y Upástha (poder de la
actividad sexual y la tranquilidad); indra (deidad védica) + ya deriva de √i (ir, fluir, circular); 1) facultad sensitiva orrespondiente
a un órgano de los sentidos; 2) perteneciente o relativo a indra; II.18 - II.41 - II.43 - III.47; indriyāṇāṃ (neutro, genitivo, plural)
II.54 - II.55; indriyeṣu (masculino, locativo, plural) III.13;
dharma(धम ) = R: MW510.3 (masculin) 1) virtute, merit; calitate, caracteristica; proprietate; proprietati; functie; 2) datorie,
justitie, lege naturala, religie, ordinea stabilita, obicei;conventie; institutie, obligatie individuala sau colectiva (fizica, morala sau
spirituala); 3) forma, aspect schimbator, calitate, proprietate, functie; atribut, caracteristica unui obiect; deriva de la: √dhṛ (a
retine, mentine, a sustine); III.13 - III.14 - III.45; dharmāṇām (masculin, genitiv, plural) IV.12; E: property, visible form,
experiential substance; the law, scale of values, nature; the law of the individual, values; property, visible form, experiential
substance; custom having legal authority; custom, habit, convention; institution; S: MW510.3 (masculino) 1) virtud, mérito; 2)
deber, justicia, ley natural, religión, orden establecido, costumbre, institución, obligación individual o colectiva (física, moral o
espiritual); 3) forma, aspecto cambiante, cualidad, propiedad, función, atributo, característica de un objeto; deriva de √dhṛ
(retener, mantener, soportar); III.13 - III.14 - III.46; dharmāṇām (masculino, genitivo, plural) IV.12;
lakṣaṇa(lakshana)(ल ण ) = R: MW892.1 (masculin) caracteristica temporala; caracter; factori temporali:perioada,epoca;
factori temporali: marca, simbol; deriva de la: √lakṣ (a recunoaste,a observa); 1) mod de existenta specific al unui obiect; 2)
caracteristica particulara supusa trecerii timpului; 3) aparitie in timp; III.13 - III.54; E: characteristic, time factors; time, period,
epoch; particular properties; F: marque,signe;attribut; caractère; apparence; les caractéristiques temporelles; S: MW892.1
(masculino) característica, marca, símbolo; deriva de √lakṣ (reconocer, observar); 1) modo de existencia específica de un objeto,
2) característica particular sujeta al paso del tiempo, 3) aparición en el tiempo; III.13 - III.54;
avasthā(avastha) (अव था ) = R: MW106.1 (femenin) conditie, stare (grosiera sau subtila); stare mentala;conditie;situatie; ava
(fara;afara de; departe;distantat; separat) + √sthā (permanenta, a dura a fi;a continua); III.13; E:state of mind; condition;
situation; S: MW106.1 (femenino) condición, estado (burdo o sutil); ava (fuera, lejos, apartado) + √sthā (permanecer, durar,
estar, continuar); III.13;
vyākhyāta (vyakhyata) ( या यात ) = R: MW1036.1 (masculin) explicat, expus, descris, prezentat in detaliu; vi (divizat,
separat, departe) + ā (a avea;a face, cartre,circa, aici) + khyā (cunoscut;stiut) + tā (sufix femenin care arata “calitatea”);
vyākhyātā (femenin, nominativ, singular) I.44; vyākhyātāḥ (masculin,nominativ, plural) III.13; E:described, explained ;being
explained, described; S: MW1036.1 (masculino) explicado, expuesto, descrito, detallado; vi (dividido, apartado, lejos) + ā (a,
hacia, aquí) + khyā (conocido, sabido) + tā (sufijo femenino que indica “cualidad”); vyākhyātā (femenino, nominativo, singular)
I.44; vyākhyātāḥ (masculino, nominativo, plural) III.13;
dharmapariṇāma (धमप रणाम ) = R: (compus) transformare a caracteristicilor morphogenetice;informationale;schimbare a
formei; dharma (atribut al formei) + pariṇāma (transformare,schimbare, evolutie); III.13+ pariṇāma (transformare,schimbare,
evolutie); III.13; S: (compuesto) cambio en la forma; dharma (atributo de forma) + pariṇāma (transformación, cambio,
evolución); III.13
lakṣaṇapariṇāma (ल णप रणाम ) = R: (compus) transformare in timp; lakṣaṇa (caracteristica temporala) + pariṇāma
(transformare,schimbare, evolutie); III.13;S: (compuesto) cambio en el tiempo; lakṣaṇa (característica temporal) + pariṇāma
avasthāpariṇāma (अव थाप रणाम )= R: (compus) transformare de stare ,conditie; avasthā (stare ,conditie) + pariṇāma
(transformare,schimbare, evolutie); III.13;S: (compuesto) cambio en la condición; avasthā (estado, condición) + pariṇāma
Nota: Prin aceasta(fazele de stapanire a transformarilor mentale:nirodha-parinama,samadhi-parinama si
ekagrata-parinama) sunt explicate si dharma- parinama (transformari ale caracterului propriu; modificari ale
naturii,esentei fenomenului;aparitia unui fenomen nou esential diferit;transformarea unui fenomen in altul),lakshana-
parinama (transformari legate de timp;modificarea unui fenomen in functie de cele trei aspecte ale timpului:trecut,
prezent, viitor) si avastha- parinama(transformari de stare sau nivel de constiinta) a caracteristicilor
instrumentale(organele sau terminalele de cunoastere senzoriala(jnana-indriya) si de actiune(karmen-indriya)si
obiectuale[transformari la nivelul celor cinci bhuta (elemente) ale Prakriti(natura,materie;numita in filosofia
samkhya si pradhana-lit.:"natura nemanifestata;neevoluata; materia originala) in forma lor grosiera(sthula-bhuta) si
subtila(sukshma-bhuta)];
[F]Comments: This is a difficult aphorism. Vyasa, in his Yoga-Bhashya, offers the following illustration: The
substance clay may appear as either a lump of clay or a water jar. These are its external forms (dharma), and the
change from the one to the other form does not affect the substance (dharmin) itself: The clay remains the same, but
the lump or jar do not have a spatial existence only, they are also placed in time. Thus, the water jar is the present
time-variation of the clay. Its past time-variation was the lump of clay. Its future time-variation will presumably be
dust. But, again, throughout these transformations in time, the substance remains the same. Time is a succession of
individual moments (kshana), which imperceptibly alter the condition of the water jar; this is the well-known process
of decay, or aging. The same applies to consciousness (citta).
[RO] Transformarile sau schimbarile din elemente sau organe de simt trebuie intelese ca fiind analoage cu transformarile
explicate in sutras-urile precedente. Asa cum mintea sufera intreita schimbare sau transformare, datorita lui samyama,
sub forma lui samadhi, ekagrata (focalizare) si nirodha (blocare), la fel elementele si organele de simt sufera trei tipuri
de schimbari, numite dharma, lakshana si avastha. Odata cu cresterea corpului au loc anumite schimbari. Pe masura ce
imbatraniti au loc schimbari in corp si in organe. Semnificatia acestei sutra este ca atunci cand mintea sufera o
transformare, o transformare similara are loc in perceptia simturilor si in organele de simt.
Analizand aceste concepte in profunzime, mintea sufera transformari si corespunzator acestor transformari ale lui chitta
(minte), au loc transformari in corp si in obiectele perceptiei. Aceste transformari sunt dupa cum urmeaza:
1. Dharma parinama - chitta este transformata din punctul de vedere al proprietatii sau structurii (dharma) ei.
2. Lakshana parinama - chitta este transformata din punctul de vedere al caracteristicilor ei.
3. Avastha parinama - chitta este transformata din punctul de vedere al conditiei sale.
Prima transformare este in samadhi. Atunci cand incercati sa eliminati distractiile mintii in timpul practicii lui samyama,
chitta sufera o anumita schimbare in ceea ce priveste natura sa. In ekagrata, chitta va suferi alta schimbare in structura
sau proprietate, in caracter si conditie. Apoi, cand chitta trece prin nirodha parinama, va suferi o a treia transformare in
proprietati, caracter si conditie. Astfel, in toate cele trei stadii ea trece prin dharma, lakshana si avastha parinama.
Exact in aceeasi maniera au loc si transformarile din organele de simt si din elemente.Exista cinci elemente, pamant, apa,
foc, aer si eter, si zece organe de simt, cinci din ele fiind cognitive si cinci fiind motorii. Organele cognitive sunt legate de
bhuta (element) corespondenta; de exemplu, urechile percep sunetul, care este o calitate a eterului; pielea percepe
pipaitul, care este o calitate a aerului s.a.m.d., dar simturile nu lucreza independent. Ele trebuie conectate cu mintea sau
chitta, altfel acestea n-au cui trimite impulsurile respective.Atunci cand chitta sufera cele trei tipuri de transformari,
organele de simt si cele cinci elemente sufera de asemenea in urma acestor schimbari. Elementele si indriyas-urile
(organele de simt) sufera treptat schimbarile numite dharma (calitate, proprietate), lakshana (caracteristic) si avastha
(conditie, stare), schimbari ce au loc in timpul lui samadhi, ekagrata si nirodha. Perceptia este dharma celor cinci
simturi, si aceasta dharma este modificata odata cu transformarile lui chitta (minte, constiinta individuala).Scopul
acestei sutra este de a dovedi ca in decursul timpului, prin samyama, yoginul este capabil sa faca multe feluri de
miracole. Ea este un fel de dovada, astfel ca sa intelegeti cum, prin concentrare dharma, lakshana si avastha, apartinand
simturilor si elementelor, pot fi transformate. Acest lucru se va clarifica in discutia puterilor psihice.
YS 3.14. S:ant:aðedt:avy:p:dðSy:D:m:aün:Øp:at:i D:m:iü

zaNtaeidtaVypdeZyxmaRnupatIxmIR.14.
ṡāntoditāvyapadeṡya-dharmānupātī dharmī
shantoditavyapadeshyadharmanupati dharmi
[DM] R: In toate caracteristicile (dharma) [proceselor(structurilor)] exista un substrat comun imuabil (dharmin)
indiferent daca sunt shanta (pacificate, echilibrate; latente, neutre, trecute), udita (active; manifestate, prezente) ori
avyapadesha (nemanifestate; viitoare);
E: In all the properties (dharma) [of the processes(objects)] there is a common immutable, substratum(dharmin)-
which continues its existence all through the varying characteristics, namely, shanta (the quiescent, latent i
e. past), udita (uprisen, i.e. active, present), or avyapadesha (unmanifest, latent ,future);
F: Toutes ces caractéristiques(dharma) [des objects, des processus]) se fond sur un substrat commun immutable
(dharmin) qu'elle soit manifesté ou non [c’est-à-dire]: shanta ( l'inactif, c'est à dire le passé); udita (l'émergent, c'est à
dire le présent) ou avyapadesha(l'immanifeste, c'est a dire le futur).
S: En todas las propiedades(dharma) es común (anupātī) la sustancia inmutable (dharmīn) que permanece tras
las formas de: shānta (latentes, inmóvil ), udita (activas) y avyapadeśya (indeterminadas; no manifestadas);
ṡānta (shanta) (शा त ) = R: MW1064.2 (masculin) imobil,tacut, stins; calm; linistit;pacificat;impacat; linistit,echilibrat;
imperturbabil; neutru,trecute, latent; deriva de la: √śam (a fi calm, a ramane tacut); 1) obiectul la timpul trecut; III.12 - III.14; E:
quiet, silent, noiseless;calm, calm down, quiet, quiescent, appeasement, subsided ;the past; S: MW1064.2 (masculino) inmóvil,
quieto, pacífico, imperturbable; deriva de √śam (estar calmado, permanecer quieto); 1) el objeto en tiempo pasado; III.12 -
III.14;
udita(उ इत ) = R: MW186.1 (masculin) aparitie;rasarit; manifestat ;iesit, aparut, activ, actual; activ; prezent; ud (a veni;a sosi; in
fata;in frunte) + ita deriva de la √i (a merge,a curge a circula); 1) obiect la care se face referire la timpul prezent; 2) obiec care
apare, care se arata; III.14; uditau (masculin, nominativ, dual) III.12; E: arisen;uprisen; spring up; manifestation, appearance,
rising; present; S: MW186.1 (masculino) surgido, aparecido, activo, actual; ud (arriba, adelante) + ita deriva de √i (ir, fluir,
circular); 1) objeto referido al tiempo presente; 2) objeto que surge, que se aparece o muestra; III.14; uditau (masculino,
nominativo, dual) III.12;
avyapadeṡya(avyapadeshya) (अ यपदे य ) = R: MW111.3 (masculin) nedeterminat, nedefinit; nemanifestat; a
(nu;negare;fara) + vi (divizat, separat,indepartat) + apa (departe;fara; separare) + deśya, deriva de la √diś (a indica,a semnala) +
ya deriva de la: √i (a merge;a curge;a circula); 1) subtil, ascuns, indeterminabil, indescriptibil, inca nemanifestat; 2) viitor;
III.14;;E:unmanifest; the future. indescribable; S: MW111.3 (masculino) indeterminado, indefinido; a (no) + vi (dividido,
apartado, lejos) + apa (lejos, fuera; separación) + deśya, deriva de √diś (indicar, señalar) + ya deriva de √i (ir, fluir, circular); 1)
sutil, escondido, indeterminable, indescriptible, aún no manifestado; 2) futuro; III.14;
dharma(धम ) = R: MW510.3 (masculin) 1) virtute, merit; calitate, proprietate;proprietati; functie; 2) datorie, justitie, lege
naturala, religie, ordinea stabilita, obicei;conventie; institutie, obligatie individuala sau colectiva (fizica, morala sau spirituala); 3)
forma, aspect schimbator, calitate, proprietate, functie; atribut, caracteristica unui obiect; deriva de la: √dhṛ (a retine, mentine, a
sustine); III.13 - III.14 - III.45; dharmāṇām (masculin, genitiv, plural) IV.12; E: property, visible form, experiential substance;
the law, scale of values, nature; the law of the individual, values; property, visible form, experiential substance; custom having
legal authority; custom, habit, convention; institution; S: MW510.3 (masculino) 1) virtud, mérito; 2) deber, justicia, ley natural,
religión, orden establecido, costumbre, institución, obligación individual o colectiva (física, moral o espiritual); 3) forma, aspecto
cambiante, cualidad, propiedad, función, atributo, característica de un objeto; deriva de √dhṛ (retener, mantener, soportar); III.13
- III.14 - III.46; dharmāṇām (masculino, genitivo, plural) IV.12;
anupātīn (anupatin) (अनु प ाितन ् ) = R: MW35.2 (masculin) a urma ori a merge dupa ceva ca efect,consecinta ori rezultat;
comun; anu (a urma, cu; unit) + pātin ( a cade, a pica;a suferi,a suporta;a apare,a arata), deriva de la: √pat (a zbura; a iesi;a
cadea,a plonja); a obtine ceva in consecinta; a urma, a continua; de acord;conform cu ceva; anupātī (masculin, nominativ,
singular) I.9 - III.14; E: following, relying upon; that comes after, goes through; S: MW35.2 (masculino) seguir o ir tras algo
como consecuencia o resultado; anu (detrás, con, junto) + pātin (caer, subir, aparecer, mostrarse), deriva de √pat (volar, caer);
tratar de conseguir algo, proseguir, continuar; de acuerdo o conforme a algo; anupātī (masculino, nominativo, singular) I.9 -
III.14;
dharmīn (dharmin) (धिमन ् ): : R: MW512.3 (masculin) posesor al dharma; dharma (forma, calitate,proprietate) + in (sufix
care indica “posesia”); 1) naturaletea esentiala subadiacenta ori “substanta” imutabila (dravya) a inui obiect, in opozitie cu
forma sa schimbatoare (dharma);cel ce poarta atributele; 2) se identifica cu izvorul manifestarii (pradhana), materia
primordiala (prakriti), nedeterminatul (alinga) si nemanifestatul (avyakta); dharmī (masculin, nominativ, singular) III.14;
substratum-ul proprietatilor; (Prakriti); E:substrate, substance; basic characteristics, the essential, support, substratum; S:
MW512.3 (masculino) poseedor del dharma; dharma (forma, cualidad) + in (sufijo que indica “posesión”); 1) naturaleza
esencial subyacente o “substancia” inmutable (dravya) de un objeto, en oposición a su forma cambiante (dharma), es decir, lo
que lleva los atributos; 2) se identifica con la fuente de la manifestación (pradhana), la materia primordial (prakriti), lo
indeterminado (alinga) y lo inmanifestado (avyakta); dharmī (masculino, nominativo, singular) III.14;
[RO] In timp ce au loc transformari in proprietatile, caracteristicile si starile lui chitta (minte), bhutas (elemente) si indriyas (organe
de simt), trebuie sa existe ceva care ramane neschimbat, care este comun tuturor acestor schimbari. In filosofia yoga, este un fapt
comun ca dincolo de toate schimbarile sa existe un factor care sa fie dincolo de orice schimbare.
Corpul se schimba odata cu varsta, dar eu-l sau sinele ramane neschimbat, nu numai pe durata acestei nasteri, ci de-a lungul intregului
sir de nasteri. Starile mele schimbatoare, de la copilarie pana la batranete, imi sunt atribuite numai pentru ca in mine exista un
principiu care nu este afectat de schimbare. Acest principiu este numit "dharmi". Acesta nu este corpul sau mintea ori constiinta sau
intiparirile (samskaras), deoarece toate acestea se schimba cu timpul.
Buddhistii nu cred in nici un lucru permanent. Ei spun ca orice sufera o anumita schimbare in decursul vietii, ca o flacara care arde
continuu, dar care de fapt se schimba in fiecare moment. In mod similar, totul pe lume se schimba in fiecare moment. Buddhistii nu
cred in ideea de dharmi, dar filosofia Yoga are nevoie de ideea de dharmi pentru a putea explica posibilitatea miracolelor. Prin
urmare, se spune in aceasta sutra ca dharmi este substratum-ul tuturor schimbarilor, trecute si prezente sau chiar viitoare.
YS 3.15. #m:any:tv:ö p:erN:am:any:tv:ð hðt :ØH

³maNyTv<pir[amaNyTve het>u .15.
kramānyatvam pariṇāmānyatve hetuḥ
kramanyatvam parinamanyatve hetuh
R: Cauza (hetu) deosebirii (anyatve) transformarilor (parinama) este diferenta(anyatvam) in procesul cauzal de
succesiune temporala (krama)[al evenimentelor sau formelor aceleiasi substante (dharmin)]
E: The cause (hetu) of the difference in transformations(parinama)is the difference(anyatvam) in the underlying
process of temporal succession (krama)[of events or forms of the same substance(dharmin)] .
F: La cause (hetu) de la difference(anyatve) dans les changements(parinama) est la difference (anyatvam) dans la
succession temporelle (krama) [des formes de la même substance(dharmin)]
S: La causa (hetu) de la diversidad (anyatve) en las transformaciones(parinama) es la diferencia(anyatvam) en el
proceso de la sucesión (krama) [de los acontecimientos or de los transformacións de forma de la misma substancia
inmutable (dharmin)] .
krama( म ) = R: MW319.3 (masculin) succesiune, secventa; proces; curs; proces de succesiune; ordine; serie; deriva de la:
√kram (a merge,a calatori, a face pasi ); III.15 - IV.32; kramayoḥ (masculin, locativ, dual) III.52; kramaḥ (masculin, nominativ,
singular) IV.33; E:sequence, flow, succession; temporal succession;course; process; progression, method, way of proceeding; S:
MW319.3 (masculino) sucesión, secuencia, proceso, serie; deriva de √kram (ir, caminar, dar pasos); III.15 - IV.32; kramayoḥ
(masculino, locativo, dual) III.52; kramaḥ (masculino, nominativo, singular) IV.33;
anyatva(अ य व )= R: (neutro) “alteritate”, diferenta; distinctie; deosebire; diferentiere;diferit;variabila; anyatvam (neutru,
nominativ, singular) III.15; anyatve (neutru, locativ, singular) III.15; E:difference, diversity, different phases; differentiation,
variation ; S: (neutro) “otroidad”, diferencia o distinción; anyatvam (neutro, nominativo, singular) III.15; anyatve (neutro,
locativo, singular) III.15;
pariṇāma(parinama)(प रणा म ) = R: MW594.3 (masculin) transformare;schimbare;mutatie;evolutie, modificare, maturizare;
hetu(हे तु ) : R: MW1303.3 (masculin) cauza;motiv;din cauza ca; fiindca (vasana); origine, ratiune,baza ; deriva de la:√hi (a
mobiliza;a da un impuls;a incita); IV.11; hetuḥ (masculin, nominativ, singular) II.17 - II.23 - II.24 - III.15 E:cause, reason ;
reason, cause, basis for action; gist, essential part; S: MW1303.3 (masculino) causa, origen, razón, motivo; deriva de √hi
(impulsar, incitar); IV.11; hetuḥ (masculino, nominativo, singular) II.17 - II.23 - II.24 - III.15
[RO] Exista o diferenta in succesiunea evenimentelor diferitelor lucruri; de exemplu, un bulgare de lut poate fi
transformat intr-o oala; el va fi distrus si va deveni din nou un bulgare de lut. In acelasi fel, o anumita chitta va suferi
transformari intr-un mod anume, conform cu legile fundamentale ale naturii sale. Aceasta diferenta in ordinea
evenimentelor da nastere la diferite transformari ale lui chitta, simturilor si ale elementelor.Intreaga structura a lui chitta
trebuie sa sufere o schimbare, un proces numit involutie. Deoarece in structura lui chitta este implicat intregul proces de
samadhi, ekagrata si nirodha, sutra spune ca schimbarea care are loc in structura mintii este acolo deoarece ea trebuie
sa fie acolo.Chiar daca nu practicati nici o sadhana (practica spirituala), chiar si atunci, in decursul timpului, chitta va
suferi aceasta stare de transformare, dar acest lucru poate lua mai multe nasteri.
YS 3.16. p:erN:am:*:y:s:öy:m:adt:it:an:ag:t: }an:m:Î

pir[amÇys<ymadtItanagt}anm!.16.
pariṇāma -traya-saṃyamād atītānāgata- jñānam
parinamatrayasamyamadatitanagatajnanam
R: Cunoasterea(jnana) trecutului (atita) si a viitorului (anagata) [este realizata] practicand samyama asupra celor
trei transformari[interne(nirodha, samadhi si ekagrata-parinama) si externe:(dharma-parinama, lakshana-
parinama si avastha-parinama)]; E:Knowledge(jnana) of the past(atita) and future(anagata) [is realized] by
performing samyama on the three kinds of transformations [internal(nirodha,samadhi and ekagrata-parinama)
and external(dharma-parinama, lakshana-parinama and avastha-parinama)];F:La connaissance du passé et du
futur [est réalisée] par l'application de samyama sur les trois transformations[internes: (nirodha,samadhi et
ekagrata-parinama) et externes: (dharma-parinama, lakshana-parinama et avastha-parinama)];
S: El conocimiento del pasado y del futuro [surge] efectuando el control mental (sanyama) sobre las tres
transformaciones [interno (nirodha,samadhi y ekagrata-parinama) y los (tres tipos de) cambios externo :por la
forma (dharma-parinama), por las características o el tiempo (lakshana-parinama) y por el estado (avastha-
parinama)].
Nota:Cunoasterea(jnana) trecutului(atita) si a viitorului(anagata) apare practicand samyama asupra celor
trei categorii de parinama(transformari,schimbari;mutatii;evolutii)[interne(nirodha,samadhi si ekagrata-
parinama) si externe :intreita evolutie:fundamentala sau de forma(dharma-parinama),temporala sau de
timp (lakshana-parinama) si situationala sau de stare (avastha- parinama)];
III.41 - III.42 - III.44 - III.52;
atīta(atita)(अती ) = R: MW16.2 (neutru) trecut; plecat;parasit, anterior;mort; ati (deasupra,despre, suprapus, dincolo) + ita
(participiu trecut), deriva de la √i (a merge;a curge,a circula); II.16 - IV.12; E: past; S: atīta MW16.2 (neutro) ido, pasado,
muerto; ati (sobre, encima, más allá) + ita (participio pasado perfecto), deriva de √i (ir, fluir, circular); II.16 - IV.12;
anāgata(anagata) (अनागत ): = R: MW27.2 (neutru) viitor; care vine; necunoscut, nu a sosit inca,; an (nu ,fara) + ā (a avea,a
face, aici) + gata (plecat,luat), deriva de la:√gam (a merge); III.16; anāgataṃ (neutru, nominativ, singular) II.16 - IV.12; E:
future; S: MW27.2 (neutro) por venir, desconocido, no llegado aún, futuro; an (no, sin) + ā (a, hacia, aquí) + gata (ido), deriva
de √gam (ir); III.16; anāgataṃ (neutro, nominativo, singular) II.16 - IV.12;
1) cunoastere; intelegere; experienta; 2) intuitie; 3) gnoza; 4) starea in care se conoaste ceva; I.9 - I.38 - I.42 - II.28; jnānam
[DM] Aceasta capacitate se manifesta si in transa in cursul regresiei sau progresiei hipnotice (pt. detalii asupra
cercetarilor realizate in acest domeniu de Helen Wambach si Chet Snow vedeti cartea "Mass Dreams of the Future").
Metoda de relaxare pilotata pentru vindecare,cresterea performantelor si centrarea in Banca de Date a Universului,
realizata si testata de Dan Mirahorian ca o modalitate de trezire,a condus la rezultate similare prin intrarea constienta in
"marea camera luminoasa a constiintei"(mahat;buddhi).
Intelegerea semnificatiei graiului fiecarei vietuitoare/

Understanding of the meaning of sounds of each living creatures
YS 3.17 S:bdaT:ü)ty:y:an:aem:t:rðt:raDy:as:ats:økrst:t:Î )ev:B:ag:s:öy:m:ats:v:üB:Üt:,t: }an:m:

.3.17. zBdawRàTyyanaimtretraXyasaTs»rStTàiv-ags<ymaTsvR-t
U ét}anm!
ṡabdārtha-pratyayānām itaretarādhyāsāt saṅkaras tat-pravibhāga-saṃyamāt sarva-bhūta-ruta-jñānam
shabdarthapratyayanamitaretaradhyasat sankarastatpravibhagasamyamat sarvabhutarutajnanam
R:Intelegerea(jnana) semnificatiei graiului(ruta) fiecarei vietuitoare(sarva-bhuta) apare practicand samyama pe
fiecare in parte in mod separat pt. a evidentia deosebirile(pravibhaga) dintre nume(shabda), obiectul
desemnat(artha) si semnificatie(pratyaya), in scopul eliminarii confuziei (samkara) cauzate de superpozitia
(adhyasa) si de transferul reciproc(itaretara) dintre acestea;
E: Understanding (jnana) of the meaning of sounds(ruta) of each living creatures (sarva-bhuta) arise by
performing samyama in a separate manner on the distinctions(pravibhaga) between the name (shabda), the object
named (artha), and its significance (pratyaya), in order to eliminate their mixture (samkara) caused by
superimposition(adhyasa) and the reciprocal transfer from one to another (itaretara);
F:La comprehension (jnana) de la signification des sons produits(ruta) par chaque être vivant(sarva-bhuta) peut
être acquise par l'application de samyama qui est pratiqué sur chacun d'eux séparément sur la distinction
(pravibhaga) entre le mot (shabda), la chose ou l'objet impliqué(artha), et l'idée correspondante ou sa signification
(pratyaya), afin d'eliminer la confusion (samkara) ,dues a la superposition(adhyasa) et a le transfer reciproque
(itaretara).S:El conocimiento(jnana) del lenguaje (ruta) de todos los seres(sarva-bhuta) [se logra] efectuando el
control mental(samyama) sobre la distinción(pravibhaga) dentro de la (natural) mezcla o confusión(samkara) entre
estos (tat)(confusos elementos):la palabra(shabda), el objeto significado (artha) y su significación o contenido
mental (pratyaya), los cuales se superponen (adhyasa) recíprocamente(itaretara)
tanmatra; YS I.9 –YS I.42 – YS III.17; YS III 22; F: MW1085.2 (masculine) son; mot;parole;discours; S: MW1085.2
"cu"), I.28 - I.42 - I.43 - II.21 - III.3 - III.17 - III.36 - IV.34; artham (masculin, acuzativ, singular) I.32 - II.18 - II.22 - IV.23;
arthatvat (masculin, ablativ, singular) I.49; arthah (masculin, nominativ, singular) II.2; arthatā (femenin) III.11; arthanam
(neutru, nominativ, singular) IV.32; E: intent, aim; goal; meaning, purpose; cause, motive, notion; approach, purpose, meaning;
artha is one of the four goals of life (of material prosperity), known as purusharthas(see :YS 4.34); Meta (from Greek: μετά =
itara (इतर ):= R: MW164.3 (masculin) altul, distinct, contrar, opus, diferit; itareṣām (masculin, genitiv, plural) I.20 - IV.7 ;
E: another, other; S: MW164.3 (masculino) otro, distinto, contrario, opuesto, diferente; itareṣām (masculino, genitivo, plural)
I.20 - IV.7;
itaretara (इतरे त र ) =R: MW164.3 (compus) itara (altul) + itara (altul);unu si altul, mutual;reciproc;transferul reciproc;III.17;
E: reciprocal transfer;one another; one or the other, among themselves; S: MW164.3 (compuesto) itara (otro) + itara (otro);
uno y otro, mutuamente, recíprocamente; III.17
adhyāsa(adhyasa)(अ यआस ् ् ) =R: MW23.2 (masculin) 1) reflex; reflectie; reflexie; 2) falsa atribuire, supozitie eronata
(adhyāropa); 3) amestec, confuzie; superpozitie;suprapunere;interferenta; adhi (deasupra,peste, suprapunere) + āsa, deriva de
√as (a fi; a veni; a juca rol de); dupa Shankara, adhyasa se refera prezentarea de catre memorie a ceva perceput anterior in alta
parte care se suprapune perceptiei ; adhyāsāt (masculin, ablativ, singular) III.17; E: superimposition; because of being falsely
attributed to, because superimposed; S: adhyāsa MW23.2 (masculino) 1) reflejo, reflexión; 2) falsa atribución, suposición
errónea (adhyāropa); 3) mezcla, confusión; adhi (sobre, encima) + āsa, deriva de √as (ser); adhyāsāt (masculino, ablativo,
singular) III.17;
itaretaradhyasat = R: din cauza suprapunerii mentale reciproce;
saṅkara (saṃkara)(samkara) (संकर ) = R: MW1125.2 (masculin) confuzie;amestec; mixtura,combinatie; sam (a uni; a
atasa,a conecta, ansamblu;a integra) + kara, deriva de la √kṛ (a face,a creea,a reprezenta); saṃkaraḥ (masculin, nominativ,
singular) III.17 - IV.21;E: confusion, mixture; mixing up; S: MW1125.2 (masculino) confusión, mezcla; sam (junto, completo)
+ kara, deriva de √kṛ (hacer, representar); saṃkaraḥ (masculino, nominativo, singular) III.17 - IV.21;
pravibhāga (pravibhaga) ( वभाग ) = R: MW692.2 (masculin) diviziune, discriminare, distinctie, separare, segment,
sectiune; separat;distinct;pe fiecare in parte; pra (inainte la ceva , in fata ) + vi (divizat, separat, distant), bhāga, deriva de la:
√bhaj (a diviza;a separa); III.17; E: distinction;division; intermingled; MW692.2 (masculino) división, discriminación,
distinción, separación, parte; pra (antes de algo, delante) + vi (dividido, apartado, lejos), bhāga, deriva de √bhaj (dividir); III.17;
III.41 - III.42 - III.44 - III.52;
bhūta(bhuta)() = R: MW761.3 (masculin) element; esenta,creatura,fiinta,spirit; deriva de √bhū (a fi; a deveni;a se
III.17 - III.44; bhūtatvāt (neutru, ablativ, singular) III.20; E: element; creature, being; essence, inherent nature of something,
spirit; S: MW761.3 (masculino) elemento, esencia, ser, criatura; deriva de √bhū (ser, convertirse, existir); 1) indica la existencia
en devenir, en cuanto desarrollándose; 2) elementos densos que constituyen el cuerpo físico y el mundo visible o tangible, de los
cuales tenemos conciencia en las experiencias sensoriales; II.18 - III.13 - III.17 - III.44; bhūtatvāt (neutro, ablativo, singular)
III.20;
sarvabhuta(सव भूत ) = R: toate fiintele vii;
rūta (ruta) (ét) = R: MW881.3 (neutru) grai; limbaj;strigat; cantec; sunet, zgomot;deriva de la: √ru (a face zgomot;a produce
sunete); III.17; E: language, cry.chant, sound ; S: MW881.3 (neutro) lenguaje, sonido, ruido; deriva de √ru (hacer ruido,
sonar); III.17;
Note: Intelegerea (jnana) semnificatiei graiului(ruta) oricarei vietuitoare(sarva-bhuta) apare practicand samyama
in mod separat (pravibhaga) [pe fiecare in parte:shabda,artha si pratyaya] pt. a elimina
samkara(confuzia;amestecarea) cauzata de superpozitia (adhyasa) si de transferul reciproc(itaretara) dintre
shabda(nume,cuvant;simbolul sonor care desemneaza un obiect;eticheta verbala),artha (realitatea; obiectul sau
procesul desemnat ori etichetat) si pratyaya (continut mental;mesajul subiectiv evocat de simbol sau
semnal;opiniile;ideile;conceptele;teoriile);
Aceasta putere a fost exemplificata de discipolii lui Iisus.
La nivel cotidian fiecare stim cat de dificil este sa intelegem ce spune un alt om ,chiar daca vorbeste in aceeasi
limba,din cauza semnificatiilor diferite atribuite cuvintelor,in functie de experienta personala,de
conceptii,educatie.....Aceasta capacitate ne ofera o cale eficienta de comunicare cu semenii nostri si cu alte specii
din univers dincolo de barierele lingvistice,culturale;
[RO] De obicei, cunoasterea noastra despre obiecte este confuza din cauza confundarii lui shabda (cuvant;simbol sonor), artha
(obiectul desemnat) si pratyaya [continutul mintii evocat de un anumit obiect;semnificatia subiectiva;cuvantul “apa” sau “foc” evoca
altceva persoanelor care au avut experiente traumatice legate de apa (inec) sau de foc (incendiu)]. Daca facem samyama asupra
fiecareia din cele trei componente in mod separat, putem intelege limbajul fiecarei fiinte vii. Astfel, sunetul trebuie separat de obiect si
obiectul trebuie separat de idee(pratyaya).
Sa exemplificam apeland la cuvantul "vaca", obiectul "vaca" [care e diferit de obiectul "vaca", asa cum este o eticheta in raport cu
borcanul pe care este aplicata] si la ideea (pratyaya)"vaca". Samyama trebuie facuta asupra acestor trei separat, pentru a indeparta
suprapunerea dintre cuvant sau simbolul sonor (shabda),obiectul desemnat (artha) si pratyaya (setul de credinte;programul
implantat in cursul conditionarii, experientele anterioare evocate de un anumit obiect). Diferiti oameni au diferite experiente mentale
atunci cand mediteaza asupra obiectului "vaca". De exemplu un hindus va spune ca acesta trebuie venerat si protejat (fiind un simbol
divin), in timp ce un musulman va spune ca ea trebuie taiata(simbol izeaza un aliment). Aceasta este una dintre diferentele in
continutul mental (pratyaya) evocat de un anumit obiect. In mod analog, exista diferente intre cuvinte; de exemplu, in diferite limbi
exista diferite cuvinte pentru obiectul "vaca". Atunci cand faceti diferenta intre obiectul sau forma "vaca", numele "vaca" si ideea
"vaca", si cand faceti samyama asupra celor trei in mod separat, aceasta instructiune(sutra) afirma ca veti ajunge sa cunoasteti
limbajul vacilor. Asa se poate cunoaste limbajul oricarei creaturi. Acestea sunt capacitati secrete ale fiecarui om, dar ele nu sunt
descoperite decat prin stiinta si tehnologia transei. Fiecare obiect din lume are trei constituiente sau vibhaga, si anume sunetul sau
cuvantul(shabda), forma sau obiectul in sine(artha) si ideea(pratyaya). Trebuie sa fiti capabil sa faceti samyama asupra vibratiilor
sunetului separat, asupra formei separat si de asemenea asupra ideii (pratyaya) separat.
YS 3.18. s:öskars:ax:atkrN:atp:Üv:üj:aet: }an:m:Î
.3.18.s<Skarsa]aTkr[aTpUvj
R ait}anm!
saṃskāra-sākṣāt-karaṇāt pūrva-jāti- jñānam
samskarasaksatkaranat purvajati jnanam
R:Cunoasterea (jnana) vietilor(jati) anterioare (purva) [apare] prin vederea directa (saksat) [practicand samyama
asupra] intiparirilor latente (samskara) din plan cauzal (karana);
E:Knowledge (jnana) of previous lifes (purva jati) is gained through direct perception (saksat) )[by samyama] of
latent impressions (samskara) from causal plane (karana);
F:La connaissance (jnana) des vies(jati) anterieures(purva) surgit par la vision directe (sakshat) des impregnations
latentes (samskara) du plan causal (karana) [grace au samyama];
S: El conocimiento (jnānam) de las vidas(jāti) anteriores (pūrva)[surge] a través de la percepción directa(sākshāt)
[por medio del autocontrol: samyama ], de las impresiones latentes o de los impulsos kármicos (samskāra) desde
plano causal (karana);
saṃskāra (samskara) (सं कार ) = R: MW1120.3 (masculin) latenta; impregnari; impresie in minte lasata de actele realizate
intr-o stare de existenta anterioara; complexul activatori subliminali; semintele karmice; intipariri, urme lasate de actiunile
trecute;impresii latente; tendinte mentale;programe latente; impregnarile latente;intiparirile in plan subtil energetic, informational
si cauzal; impresii latente; intiparire; impregnari energetice;amintiri subtile;forta obisnuintei;reziduu din vietile anterioare; sam
(impreuna,unit,conectat, complet + kāra (actul de a face,crea, emite,lucra), deriva de la √kṛ (a face,a actiona, a executa); 1) impresie
latenta sau subliminala; imprint sau urma psihica degajata de o experienta anterioara in memoria profunda; 2) consecinta unei actiuni
care conditioneaza altele din viitor; I.18 - I.50 - II.15 - III.18; saṃskārayoḥ (masculin, genitiv, dual) III.9 - IV.9; saṃskārāt (masculin,
ablativ, singular) III.10; saṃskārebhyaḥ (masculin, ablativ, plural) IV.27;E: MW1120.3 (masculine) subliminal activators; latent
impressions; conditioning, mental impressions; by habit, because of impregnation, permeation, activators; conditioning, habit,
impression left by past action;latent impressions;of the mental permeation;subliminal reactors;from: sam (together,
cooperatively, simultaneously ,join, attach, connect; unite, combine; be connected) + kāra (act to make; manufacture; create;
construct, build; fashion, shape; compose; emit;work);from √kṛ ( to do;to act;to perform);
S: MW1120.3 (masculino) latencia; impresión en la mente de actos realizados en un estado o existencia anterior; sam (junto,
completo) + kāra (acto de hacer, de trabajar), deriva de √kṛ (hacer, representar); 1) impresión latente o subliminal; huella psíquica
dejada por una experiencia anterior en la memoria profunda; 2) consecuencia de una acción que condiciona otra futura; I.18 - I.50 -
II.15 - III.18; saṃskārayoḥ (masculino, genitivo, dual) III.9 - IV.9; saṃskārāt (masculino, ablativo, singular) III.10; saṃskārebhyaḥ
(masculino, ablativo, plural) IV.27;
sākṣa(saksha) (सा ् )=R: MW1197.3 (masculin) cu ochii, direct, prin ochi;vedere; evident; a sa (1 a lui,a ei; 2
acest,aceasta; 3 cu) + akṣa (organ al simturilor, ochi) deriva de √akṣ ( a atinge, a castiga,a ajunge,a penetra, a
intelege; a apuca); sākṣāt MW1198.1 (masculin, ablativ, singular) III.18; E: direct, through the eye; S: MW1197.3
(masculino) con los ojos, evidente, directo; sa (1 el, ella, ello; 2 eso, esto; 3 con) + akṣa (órgano de los sentidos, ojo)
deriva de √akṣ (alcanzar, penetrar, abrazar); sākṣāt MW1198.1 (masculino, ablativo, singular) III.18;
enact; give) ; II.2; karaṇāt (masculine, ablative, singular) III.18; S: MW254.1 (masculino) hacer, causar, ocasionar;
deriva de √kṛ (hacer, representar); II.2; karaṇāt (masculino, ablativo, singular) III.18; (neutro) causa, origen III.39;
sākṣātkaraṇa (sakshatkarana)(सा ा करण ) =R: MW1198.1 (compus) prin perceptie directa cu ochii corpului
cauzal sau karmic(karana sharira); clarvederea; actiunea de a vedea cu proprii ochi, perceptie nemijlocita de ochii
fizici, evidenta, calitatea de a fi imediata, instantanee; realizare; sakshatkarana ori sakshatkara (a percepe cu
proprii ochi ) ce este cunoscuta drept “perceptia yogina” (yogipratyaksha), reprezinta perceptia inmediata sau
nemijlocita a lucrurilor in starea de transa mistica sau de énstasis (samadhi). Nici o poarta senzoriala nu este
implicata in perceptia nemijlocita realizata de yogin in starea de transa mistica in care realizeaza identitatea cu
obiectul (functionarea holografica),care se experimenteaza in interior. Acest termen se aplica uneori pt.
autorrealizare (Feuerstein, George “Encyclopedic Dictionary of Yoga”); sākṣāt (in fata ochilor) + karaṇa (a face, a
cauza); III.18; E: by direct perception with the eyes of causal body; because one has something under one's nose; S:
MW1198.1 (compuesto) hecho de ver con los propios ojos, percepción directa, evidencia, inmediatez, realización;
sakshatkarana, o sakshatkara (percibir con los ojos), que es conocido como la “percepción del yogui”
(yogipratyaksha), es la inmediata percepción de cosas en estado de énstasis (samadhi). sākṣāt (delante de los ojos)
+ karaṇa (hacer, causar); III.18;
pūrva(purva)(पूव )=R:MW643.1 (masculin) anterior, precedent, primele dintr-o succesiune; fata de precedentele;in relatie cu
primele; pūrvah (masculin, nominativ, singular) I.18 - III.18; pūrveshām (masculin, genitiv, plural); I.26; in legatura cu
precedentele; [in comparatie cu] precedentele (purva) cinci ramuri(anga) ale Yoga prezentate anterior (yama,niyama,
asana,pranayama si pratyahara) sunt externe sau indirecte (bahir-anga); pūrvebhyah (masculin, ablativ, plural) III.7; E:
preceding;earlier; anterior, previous, beforehand, forehand [in regard to] the previous [five limbs of Yoga]; S: MW643.1
(masculino) anterior, precedente, primero, previo, primero de una sucesión; pūrvah (masculino, nominativo, singular) I.18 -
III.18; pūrveshām (masculino, genitivo, plural); I.26; pūrvebhyah (masculino, ablativo, plural) III.7;
jāti (jati )(जाित )=R: MW418.1 (femenin) nastere; productie, viata, deriva de la: √jan (a naste, a genera, a produce); 1)
mediu,statut social determinat, clasa sociala; 2) specie, clasa,casta categorie de existenta, viata; 3) reprezinta conditionarile
externe, cele care leaga o persoana de un mediu determinat; II.13 - II.31 - III.18 - III.53 - IV.2 - IV.9;
E: birth,life;rank;caste; S: MW418.1 (femenino) nacimiento, producción; deriva de √jan (nacer, generar, producir); 1) entorno
social determinado, clase social; 2) especie, clase, categoría de existencia, vida; 3) representa los condicionamientos externos, lo
que vincula a una persona con un ambiente determinado; II.13 - II.31 - III.18 - III.53 - IV.2 - IV.9;
[RO] Samskaras-urile sunt de doua tipuri - memoria si vasana. Memoria este subconstienta si vasana este inconstienta.
Cand sunt in memorie, samskaras-urile sunt asezate intr-o ordine anumita; cand sunt in inconstient, ele nu sunt in mod
necesar aranjate. Samskaras-urile (intiparirile mentale) care dau nastere la fructe sau la efecte sunt stocate sub forma
prarabdha (soarta,karma activa), ca un sunet inregistrat pe un disc de gramofon. Facand samyama asupra intiparirilor
care pot fi vazute in timpul starilor profunde de constiinta, se poate sonda atat subconstientul, cat si inconstientul.
Practicand samyama asupra acestor trei samskaras, yoginul poate avea acces la cunoasterea nasterilor trecute.
Atentie-continutul si numerotarea aforismelor intre YS 3.19 si YS 3.23 este diferita in editiile Yoga Sutra;
Warning -- verse content and numbering between 3.19 and 3.23 may differ in various editions of the Yoga
Sutras.
Parachittajnanam: Cunoasterea altor minti;Telepatia,Telepathy, La télépathie, Telepatía
YS 3.19 )ty:y:sy: p:rec:¶: }an:m:

.3.19.àTyySypricÄ}anm! .
pratyayasya para-citta- jñānam
pratyayasyo parachittajnanam
R: [Prin practicarea samyama (identificarii subiect-obiect), pana la realizarea perceptiei nemijlocite] asupra
continuturilor mentale sau a imaginilor (pratyayas) ce ocupa mintea altora (para chitta) se obtine
cunoasterea(jnana)[altor minti; telepatia];
E: [By samyama (subject-object identification), until direct perception (prajna;perfect insight) is realized] over the
mental contents or the images(pratyayas) occupying the minds of others(para chitta) one gains knowledge
(jnana)[of other minds;telepathy].
F:[Par la pratique de Samyama surgit la perception directe] des notions ou des contenus (pratyaya) d'autre
mental (para chitta) et on connait(jnana)[les pensees des autres];
S: [A través Samyama sobre la percepción directa nacido de] los contenidos o de las ideas (pratyayas) de otras
mentes(para chitta) (surge) el conocimiento (jnana) el conocimiento [de las mentes ajenas]
de a merge dincolo de; III.19 - III.38; param (neutru, nominativ, singular) cel mai inalt; YS 1.16; paraih(parair) (masculin,
instrumental, plural);deosebit; fata de celelalte(corpuri);cu altii; YS 2.40; E: MW586.1 (masculin) suprem, superior, profound,
instrumental, plural) other; with others; the body of others; YS 2.40; S: MW586.1 (masculino) supremo, superior, profundo,
elevado 2) otro, diferente, siguiente; 3) indica la idea de ir mas allá; III.19 - III.38; param (neutro, nominativo, singular) I.16;
paraih(parair) (masculino, instrumental, plural) II.40;
paracitta(parachitta) = R: a mintii altora; E: another’s mind;
paracittajñāna (parachittajnana) = R: cunoasterea mintii altora; Telepatia; Telepatia (lit.:"simtire la distanta) vine din
lb.greaca τελε, tele ("distanta") si πάθεια, patheia "simtire;percepere;sentiment" si se refera la abilitatea de a comunica
informatii de la o minte la alta, independent de canalele simturilor",si reprezinta o forma de perceptie extra-senzoriala sau
cognitie paranormala; E: knowledge of the mind of others; Telepathy Telepathy, from the Greek τελε, tele meaning "distant"
and πάθεια, patheia meaning "to be affected by",describes the purported transfer of information on thoughts or feelings between
individuals by means other than the five classical senses (See Psi). The term was coined in 1882 by the classical scholar Fredric
W. H. Myers, a founder of the Society for Psychical Research,specifically to replace the earlier expression thought-
transference.A person who is able to make use of telepathy is said to be able to read the minds of others. F: La télépathie; La
télépathie [L'échange d’informations entre deux personnes n’impliquant aucune interaction sensorielle ou énergétique connue.
Ce mot vient du grec τελε, tele (loin) et pathos (sentiment : πάθoς, souffrance, ce qu'on éprouve)]. S: Telepatía; Telepatía (del
griego τηλε tele, ‘distante’ y πάθεια patheia, ‘sentimiento’) es un término que se refiere a la capacidad mental de los humanos y
otras criaturas de comunicar información de una mente a otra, sin el uso de herramientas adicionales como el habla o el lenguaje
corporal. Considerada como una forma de percepción extrasensorial o cognición anómala. La telepatía se relaciona a menudo
con diversos fenómenos paranormales como la precognición y la clarividencia.G: Als Telepathie (von griechisch τέλη, tele,
„fern“ und πάθεια, patheia, „Empfindung“ oder „Empfänglichkeit“) wird die angebliche Fähigkeit bezeichnet,
Informationen von einem Lebewesen zu einem anderen zu übertragen, ohne direkt sinnlich (optisch, akustisch, taktil,
geschmacklich, olfaktorisch) wahrnehmbare Einflussnahme oder derzeit bekannte physikalisch messbare
Wechselwirkungen.
Note: Daca o fiinta umana e de eliberata de propriul ego sau este indragostita o poate asculta pe celalalta
din interior, iar gandurile si sentimentele sale va devin clare. Omul face parte din singura specie care si-a
pierdut limbajul comun telepatic.Catastrofa "incurcarii limbilor" la turnul Babel (evocata in Biblie) este una
petrecuta in interior,o prabusire a nivelului de constiinta ,prin care omul apartinand civilizatiei anterioare
avea acces la realitatea fiintarii holografice(fiecare om simtea ca era una cu semenul sau).Acest lucru mai
este simtit de omul actual doar dupa Trezire.Doar pruncii mai au acces la limbajul speciei(folosit pt. a
invata limba folosita de parinti) .Orice copil simte durerea sau suferita apropelui sau, ca si cum ar fi a sa.
care e Ulterior limbajul speciei este abandonat dupa deplasarea sau caderea in camera periferica a
constiintei (ca urmare a conditionarii implicite si explicite).Care fiinta umana ar putea suporta darul si
blestemul perceperii permanente a suferintelor semenilor sai.Iisus stia aceste lucruri cand spunea:"Lasati
pruncii sa vina la mine caci Imparatia Cerurilor este a celor ca ei"( Matei 19.14) .Cu alta ocazie Iisus se
adreseaza preotilor astfel:"Oare n-ati citit niciodata cuvintele acestea:"Tu ai scos laude din gura pruncilor si
din gura celor ce sug?" ( Matei 21.15).Pierderea legaturilor pe care le-a primit la nastere orice om inseamna
"moarte";de aceea Brancusi spunea"Cand nu mai esti copil esti deja mort"
Fiind o fiinta desteptata,constienta de realitatea holografica ("ca aproapele tau esti tu insuti"), Iisus a cerut
oamenilor,care au uitat aceasta infratire profunda, sa respecte( pana la realizarea propriei "treziri" sau
"reamintiri") si sa urmeze o singura lege,care inlocuieste si inglobeaza vechea Lege(Cele zece porunci):
"Sa iubesti pe Domnul,Dumnezeul tau,cu toata inima ta,cu tot sufletul tau,si cu tot cugetul tau";
"Sa iubesti pe apropele tau ca pe tine insuti";In aceste doua porunci se cuprinde toata Legea si Prorocii"
( Matei 22.37-40)
Comentarii/Commentary: [F]Comments: Ordinary perception is a process mediated by the senses. But Yoga
recognizes the existence of direct perception, which is based on the yogin’s conscious identification with a given
object.
YS 3.20. n: c: t:t:Î s:al:mb:n:ö t:sy:aev:\:y:iB:Üt:tv:at:Î [in unele variante aceasta sutra lipseste]
.3.20.nctTsalMbn<tSyaiv;yI-UtTvat!
na ca tat sālambanaṃ tasyāviṣayī-bhūtatvāt
Avinash Chopde: na cha tat.h saalambana tasyaavishhayiibhuutatvaat.h .. 3.20..
Ashok Aklujkar: na cha tat saalambanam tasyaavishhayiibhuutatvaat ||3.20||
Raghavan Iyer: na cha tat salambanam tasyavishayi-bhutatvat ...3.20....
Na cha tat samalbanam tasya avisayi bhutatvat
R: Dar(cha) nu(na) [se obtine si cunoasterea] salambanam (temeliei;suportului;centrului; constiintei

profunde) acestui continut mental (pratyaya) deoarece aceasta nu poate fi obiect [al samyama(ci doar
subiect)] (tasya-avishayi-bhutatvat);
E:But not also [the knowledge of ]salambanam(the foundation, base,support;the center) of this mental content)
(pratyaya) for that is can not be the object (of samyama) but only a subject(tasya-avishayi-bhutatvat);
F:Mais pas[on ne connait pas] salambanam (le support, la fondation, la base ou le Centre) de celle-ci [le
contenu du mental (pratyaya)] parce qu'il n'est peut etre l'objet (de samyama mais seullement un sujet)
(tasya-avishayi-bhutatvat);
S: Pero(cha) no(na) [no se obtiene el conocimiento de] salambanam (el fundamento;el apoyo de la imagen mental)
de eso contenidos (los pratyayas de otras mentes ) puesto que (dicho fundamento) no ha sido el objeto (de
samyama) a causa de la naturaleza no objetiva de éste (tasya-avishayi-bhutatvat);
na(न ) = R: MW401.3 (indeclinabil) nu, nimic,fara;minus;exceptand; III.20 - IV.16 - IV.19;E: not;nothing; except, but,
besides; minus, less S: na MW401.3 (indeclinable) no, nada, menos; III.20 - IV.16 - IV.19;
cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo) de él, de ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 -
III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2
I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tāḥ (femenino, nominativo, plural)
I.46;
sālambana(salambana)(साल बन ) = R: MW1210.3 (masculin) temelie;baza;suport; centru;cu suport; cu sprijin
continutului mental;centrului; constiintei profunde; cu obiect; sa (1 el, ea; 2 acesta,aceasta;acela; 3 cu ,de) + ā (a
avea,a face,aici, ) + lambana (dependent de,pe baza a ;sprijinit de, legat de), deriva de la √lamb ( a depinde,a
sustine,a purta;a sustine; a atarna; a suspenda); sālambanaṃ (neutru, nominativ, singular) III.20; E: MW1210.3
(masculin) foundation; with support; sa (1 he,she, it; 2 this;that; 3 with; by; in spite of) + ā (to have;to create, towards,
toward, unto, to; circa, here) + lambana (dependant; dependent, hanging, pendulous), deriva de √lamb (depend, rely
on, depend on; rely, lean, carry, support hang, suspend); sālambanaṃ (neutral gender, nominative, singular) III.20;
S: MW1210.3 (masculino) con soporte, con objeto, con apoyo; sa (1 el, ella, ello; 2 eso, esto; 3 con) + ā (a, hacia,
aquí) + lambana (dependiente, soportado, colgante), deriva de √lamb (depender, soportar, colgar); sālambanaṃ
(neutro, nominativo, singular) III.20;
tasya(त य )=R: (masculin, genitiv, singular) a acesteia; a sa; a lui; al sau;din aceasta; a acelora[intiparirile latente]; a
sa[samyama (coerenta;acordarea rezonanta cu Constiinta Cosmica)] pt. aceasta, de la aceasta, in aceasta al sau; (prenume relativ,
sya, "acesta;acela", forma intarita pt. tad); (neutru, genitiv, singular) deriva de la tad (1, ce, care, cui; 2, aceasta, acela, aceluia;
3, al lui,al lor); I.27 - I.51 - II.24 - II.27 - III.6 - III.10 - III.20; E: of these[latent impressions]; of this, its; of that; S: tasya:
(masculino, genitivo, singular) por ello, de esto, en esto, en eso, su; (pronombre relativo, sya, "esa, esta", reforzado en su
significado por tad); (neutro, genitivo, singular) deriva de tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de él, de ellos); I.27 - I.51
- II.24 - II.27 - III.6 - III.10 - III.20;
aviṣayīn (avisayin)(अ वषय ) = R: MW110.2 (masculin) nu e prezent, absent;fara obiect de cunoastere, lipsit de
obiectiv; a (nu;fara) + √viṣ (a fi activ) + aya deriva de la √i (a merge,a curge,a circula) + in (sufix ce indica “posesia”);
aviṣayī (masculin, nominativ, singular) III.20;E: not present, absent, missing;
S: MW110.2 (masculino) sin objeto de conocimiento, no objetivo, ausente; a (no) + √viṣ (estar activo) + aya deriva
de √i (ir, fluir, circular) + in (sufijo que indica “posesión”); aviṣayī (masculino, nominativo, singular) III.20;
bhūta(bhuta)(भू त ) = R: MW 761.3 (masculin) element; esenta,creatura,fiinta,spirit; deriva de √bhū (a fi; a deveni;a se
bhūtatvāt(bhutatvat): R: realitate; actualitate; subiect de lucru; E:actuality, being;avisayibhutatvat : R:pentru ca nu
acesta a fost subiectul (samyama);E: for that is not the object (of samyama); because that was not the field (of the samyama);
Nota: Sutra de mai sus[ YS 3.20] lipseste in unele variante de traducere,care au folosit drept referinta editia
in lb.sanskrita tiparita in Bombay in 1892;
[F] Comments: This aphorism makes the simple point that the yogin’s unmediated perception of the thoughts of
another person does not give him knowledge of the objective realities on which those thoughts are based. Thus, if a
person is fearful of the ocean, the yogin will perceive the person's mental image of the ocean and understand the fear
connected with it, but he will not learn anything about the ocean itself.
Capacitatea invizibilitatii(antar-dhana)/ The power of invisibility(antar-dhana)/ La capacité

d'invisibilite /La Poder de la invisibilidad (antar-dhana)
[in alte variante apare in pozitia: YS 3.20] [Note: In some renditions this is sutra YS 3.20]
YS 3.21. kay:-p:s:öy:m:a¶:dÏg:ÒaÊS:¡Vt:st:mB:ð c:x:ØH)kaS:as:ö)y:aðg:ð|nt:D:aün:m:Î

.3.21.kayêps<ymaÄÍaýziStM-ec]u>àkazasMàyaege=NtÏaRnm!
kàyaråpasa §yamàt tadgàhya÷aktistambhecakùuþprakà÷àsa§prayoge antardhànam
kāya-rūpa-saṃyamāt tad-grāhya-ṡakti-stambhe cakṣuḥ-prakāṡāsamprayoge ‘ntardhānam
Avinash Chopde: kaayaruupasa.nyamaat.h tadgraahyashaktistambhe chakshuHprakaashaasa.
nprayoge.antardhaanam.h .. 3.21..
Ashok Aklujkar: kaaya-ruupa-sa.nyamaat tad-graahya-shakti-stambhe chakshhuH -prakaashaasa.
nprayoge '-ntar-dhaanam ||3.21||
Raghavan Iyer: kaya-rupa-sanyamat tad-grahya-shakti-stambhe chakshuh-prakashasanprayoge
'ntardhanam ...3.21....ri
kayarupasamyamat tadgrahyashaktistambhe chaksuhprakashasamprayogeantardhanam
R: Capacitatea invizibilitatii (antar-dhana) se realizeaza prin samyama asupra formei (tanmatra rupa) invelisului
material sau a corpului (kaya),ceea ce suspenda capacitatea de a fi vazut prin intreruperea contactului dintre
ochii(obsevatorului) si lumina reflectata(de corp);E:The power of invisibility(antar-dhana) comes by performing
samyama on the form (rupa) of the body (kaya) [rupa(form) is one of the five tanmatras],which suspend the
receptive power by breaking the contact between the eye (of the observer) and the light (from the body) ;F: La
capacité d'invisibilite (antar-dhana) peut être acquise par l'application de la samyama sur la forme (tanmatra rupa)
de son corps(kaya),ce qui suspend la capacité d'être perču, a cause que la lumière qui voyage de ce corps jusqu'aux
yeux d'autrui est interrompue.S: La invisibilidad (antar-dhana) surge ejerciendo (samyama) sobre la (propia) forma
corporal (rūpa) del cuerpo (kaya) [tanmatra rupa],(es decir) porque suspendiendo el poder de la receptividad a
través la desconexión entre los ojos (de los otros) y la luz (reflejada por dicha forma).
efectuando el control mental sobre la detención de la energía que hace visible la (propia) forma corporal,
cakṣuḥ prakāśa-asamprayoge’antardhānam
(es decir) sobre la desconexión entre los ojos (de los otros) y la luz (reflejada por dicha forma), (surge) la
invisibilidad
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word)/Etimología:
kāya (kaya) (काय ) = R: MW274.1(masculin) corp, ansamblu; deriva de la √ci (a reuni, a uni); II.43 - III.21 - III.29 - III.42 -
III.45 - III.46; E: body; S: MW274.1(masculino) cuerpo, ensamblaje; deriva de √ci (reunir, juntar); II.43 - III.21 - III.29 - III.42
- III.45 - III.46;
rūpa (rupa) ( प ) = R:MW885.3 (neutro) 1) forma fizica, aparenta externa, representare materiala; 2) culoare; I.8 - I.17 -
III.21 - III.46; rūpátvāt (neutru, nominativ, singular) IV.9;rupa este una din cele cinci tanmatras(stiinta actuala a descoperit
campurile morfogenetice care chiar pot declansa invizibilitatea;vedeti cercetarile entomologului Grebennikov care a descoperit
ca insectele pot controla Timpul, Spatiul si gravitatia; printre efectele secundare se afla si producerea invizibilitatii); E:
form;morphogenetic field;rupa(one of the five tanmatras); S: MW885.3 (neutro) 1) forma física, apariencia externa,
representación material; 2) color; I.8 - I.17 - III.21 - III.46; rūpátvāt (neutro, nominativo, singular) IV.9;
tanmātra (tanmatra) = R:element subtil;pricipiu vibratoriu;stadiul avishesha din YS 2.19;exista cinci tanmatras: al
formei (rupa tanmatra);al sunetului(shabda tanmatra); al contactului(spasha-tanmatra),al gustului (rasa tanmatra) si al
mirosului (gandha tanmatra); E: subtle element; subtle principle; the five "rudimentaries" or elements of subtle matter; the
tanmatras have specific names: sabda tanmatra (sound), sparsa tanmatra (touch), rupa tanmatra (color and form), rasa tanmatra
(taste), and gandha tanmatra (smell). S: las potencialidades (sutiles) (tanmatra), (es decir) del sonido, tacto, forma, gusto y
olfato; los objetos suprasensibles;las cinco clases de finas estructuras (tanmatra),elemento sutile del contacto(spasha-tanmatra),el
principio del gusto (rasa tanmatra) y del olor (gandha tanmatra);los tanmatra son las cualidades generales sensibles y su numero
coincide con el de los jñanendriya: el sonido (sabda), la forma (rupa), el tacto (sparsa), el sabor (rasa) y el olor (gandha). Estas
cinco cualidades sensibles no son directamente perceptibles. La inclusión de los tanmatra en el bahya karana es lo que hace
posible la percepción de las sensaciones determinadas de los objetos, es decir que sentimos tal sabor o tal sonido concreto porque
poseemos "previamente" la forma general (tanmatra) del sabor y del sonido. Los Tanmatra son las cualidades sensibles ideales
que hacen posible las cualidades sensibles materiales.Cada tanmatra entra en contacto con el correspondiente indriya al
experimentar los objetos sensibles (sonido-audición, forma-visión, sabor-gusto, tacto-sensación táctil y térmica, olor-olfato) y
sirve de base sensible a la acción de manas, que ya es función propia de antah karana.Bahya Karana es el vestíbulo sensorial de
la mente, cuya función consiste en aportar material sensible a antah karana, que es el verdadero constructor del conocimiento.
III.41 - III.42 - III.44 - III.52;
grāhya (grahya) ( ा ) = R: MW373.1 (neutru) captat, a fi receptionat;primit; perceput; deriva de la: √grah (dimensiune,
masura); 1) ceea ce este captat (obiectul de cunoscut); 2) ceea ce este experimentat ori conoscut; YS III.21; grāhyeshu (neutru,
locativ, plural) in obiectele cunoasterii; YS I.41; E: MW373.1 (neutral) captured, apprehend ;seized;gained;received;perceived;
can be perceived ;capable of receiving ;deriva de √grah (dimension;measure); 1) lo captable (object to be known); 2) that which
is experienced or known ; YS III.21; grāhyeshu (neutral, locative, plural); grasped, object of perception YS I.41; S: MW373.1
(neutro) captado, aprehendido, percibido; deriva de √grah (dimensionar); 1) lo captable (objeto de conocimiento); 2) aquello que
es experimentado o conocido; YS III.21; grāhyeshu (neutro, locativo, plural) YS I.41;
ṡakti (shakti) (श ् )= R: MW1044.2 (femenin) putere; capacitate;abilitate; deriva de la: √śak (a fi in stare); 1) energia
cosmica, energia unei zeitati feminine, kundalini;YS III.21; ṡaktyoḥ (shaktyor) (femenin, genitiv, dual) una din cele doua puteri;
puteri inerente in ambele; YS II.6 – YS II.23; śaktiḥ (femenin, nominativ, singular) YS IV.34; E: MW1044.2 (femenine) power;
puissance;capacity;ability,aptitude,skill;competence;talent;savoir faire; derivated from: √śak (to be able;to be capable); cosmic
energy; cosmic energy of a feminine deity :, kundalini;YS III.21; śaktyoh (femenine, genitive, dual) one of the two capacities,
powers; powers inherent in both; YS II.6 -YS II.23; śaktiḥ (femenine, nominative, singular) YS IV.34; S: MW1044.2 (femenino)
poder, habilidad; deriva de √śak (ser capaz); 1) energía cósmica, energía de una deidad femenina, kundalini; YS III.21; śaktyoh
(femenino, genitivo, dual) YS II.6 - II.23; śaktiḥ (femenino, nominativo, singular) YS IV.34;
stambha( त भ ) = R: MW1258.2 (masculin) lipsa de miscare, a suspenda; a elimina; detentie, retinere; izolare, intemnitare,
supresie, parada, obstructie; √stambh (stop, oprire; sfarsit; intrerupt; detine, sustine); 1) pozitie;statie(postala), columna, suport;
stalp; ancora par;acoperit cu par;YS II. 50; stambhe (masculin locativ, singular) YS III.21;E: suspend;suspension; to be
checked, suspended; S: MW1258.2 (masculino) ausencia de movimiento, detención, supresión, parada, obstrucción; √stambh
(parar, detener, sostener); 1) poste, columna, pilar; YS II.50; stambhe (masculino, locativo, singular) YS III.21;
cakṣuḥ (chakshuh)(च ुस ् ) = R: MW382.1 (masculin, nominativ, singular) ochi; privire,a fixa privirea(ochii);a se uita; vedere,
lumina; deriva de la √cakṣ (a vedea;a apare);YS III.21; E: MW382.1 (masculine, nominative, singular) eye; of the eye; look,
glance, gaze; regard; S: MW382.1 (masculino, nominativo, singular) ojo, mirada, visión, luz; deriva de √cakṣ (ver,
aparecer); YS III.21;
prakāṡa (prakasha)( काश ) = R: MW653.1 (masculin) lumina, iluminare,stralucire,manificenta;splendoare;termenul prakasha
(a fi vizibil, a lumina;a straluci) are o dubla semnificatie “manifestare”(referire la universul manifestat) si de
“luminozitate”(caracteristica sattva guna)”; de la pra (inainte de ceva; de;inainte) + kāśa, deriva de √kāś (a straluci;a apare;a se
arata); 1) caracteristica sattva, una din cele trei principii(guna) fundamentale ale Prakriti(naturii);YS II.18 - II.52 - III.21 - III.43;E:
MW653.1 (masculine) light; illumination, visual characteristic; brightness; brilliance, shininess;splendor, magnificence; prakasha
(to be visible;to shine ) has a double meaning: “manifestation” and “brightness”( luminosity; lightness); from: pra (before smth., by;
before) + kāśa, from: √kāś (shine, radiate, emit light; appear, come into view; emerge, come out; show up); 1)the nature or the
characteristic of sattva, one of the three principles(guna) of Prakriti ;YS II.18 - II.52 - III.21 - III.43; S: MW653.1 (masculino)
luz, iluminación, brillo, esplendor; pra (antes de algo, delante) + kāśa, deriva de √kāś (brillar, aparecer, mostrarse); 1) naturaleza
de sattva, uno de los tres principios fundamentales de la materia (guna); II.18 - II.52 - III.21 - III.43; El término prakasha (ser
visible, brillar) tiene la doble connotación de “manifestación” y “luminosidad”. La razón es que el universo manifiesto se
encuentra íntimamente ligado a la radiación, es decir a la luz, una conexión que no escapó a los antiguos sabios (Feuerstein,
Georg “The Philosophy of Classical Yoga”).
asaṃyoga (असंयोग ) = R: MW117.2 (masculin) desconexiune, intrerupere, separare; a (nu;fara) + sam (unit, complet) + yoga
(uniune, conexiune;aliniere;conjunctie), deriva de la: √yuj (a uni, a lega,a conecta,a se angaja, a folosi;utiliza, a practica);
asamyoge (masculin, locativ, singular) YS III.21; E: MW117.2 (masculine);disconnection, separation, cutting off uncoupling;
there being no contact; a (not;without) + sam (join,attach,unite,connect;connection; complete, whole, full, entire) + yoga
(union;connection; alignment;conjunction), from: √yuj (a uni, a lega,a conecta, emplear, use,practice); asamyoge (masculine,
locative, singular) YS III.21; S: MW117.2 (masculino) desconexión, interrupción, separación; a (no) + sam (junto, completo) +
yoga (unión, conexión), deriva de √yuj (join,unite,bring together,connect, engage, usar); asamyoge (masculino, locativo,
singular)YS III.21;
asamprayoge (asamprayoga) = R: decuplare;anularea contactului; suspendarea legaturii; E: uncoupling; there being no
contact, disconnected, separated contact ;
antardhānam (antardhanam) (अ तधान ): R: MW44.2 (masculin) darul intreruperii;disparitiei; absentei, invizibilitate;
capacitatea sau darul de a fi invizibil;darul interiorizarii (iesirii din zona manifestata); de la: antar (inter;interior; proxim, intim;
intra-; intre;a intra) + dhāna (dar;obiect disputat sau dorit; har;constrangere; restrangere; infranare; retentie; retinere) deriva de
√dhā (a pune, a plasa; a asezala locul sau;a insera; a executa); antardhānam (masculino, nominativ, singular)YS III.21; YS
III.22; E: MW44.2 (masculine) the gift (dhanam) of disappearance or separation ; invisibility, disappearance, absence; lack,
suspend, arrest; concealment; the power of concealment; the power of invisibility; antar (inter; between, among, in between,
enter, go in, come in; get in, step inside, move in;) + dhāna (gift;disputed object; contention; restraint;constrain;
containment;retention, hoarding, hold back) derivated from √dhā (put, place; set in place;lay; insert; impose; mark; adjust; send;
contribute; perform;); antardhānam (masculine, nominative, singular) YS III.21; YS III.22; F: invisibilité, disparition; S:
MW44.2 (masculino) desaparición, ausencia, invisibilidad; antar (entre) + dhāna (contención, retención) deriva de √dhā (poner,
colocar); antardhānam (masculino, nominativo, singular) YS III.21; YS III.22;
Nota: Tehnologia campuri morphogenetice ori de forma a fost cunoscuta si aplicata de civilizatiile care ne-au precedat pe
Terra in directii diferite decat cele pe care le atribuim azi piramidelor,descoperite pe toate continentele.
Referirea care se face in Yoga Sutra-Aforismele Yoga ale lui Patanjali (Regulile de Aliniere) la realizarea invizibilitatii prin
controlul tanmatras (elementul subtil) rupa (forma),atesta nivelul atins de civilizatia anterioara;[ in: YS 3.21(Yoga
Sutra;Cartea:3;Sutra 21)[ in unele editii aceasta sutra apare pe pozitia:YS 3.20];pt detalii privind tanmatras si tattva [vedeti cele
25 de tattva(principii;straturi;elemente) din Samkhya in cartea lui Sergiu Al-George-"Filosofia indiana in texte",pag.129-
131,Ed.Stiintifica, Bucuresti, 1971 sau in plansa de pe site: http://farm1.static.flickr.com/86/217320813_073e907a67_b.jpg
pentru alte detalii privind tehnologia campurilor morphogenetice intrati pe link-ul de mai jos: http://www.psi-
sciences.com/YOGA%20SUTRA-REGULILE%20DE%20ALINIERE/VIBHUTI%20PADA%20YS%203
[S] In the same way, the disappearance of sound [touch, taste, smell, etc.] is explained
[RO] Atunci cand yoginul face samyama asupra propriului corp, puterea de a receptiona forma se opreste brusc si nu
mai exista contact intre ochii observatorilor si corpul yoginului. El devine astfel invizibil. Aceasta este o binecunoscuta
siddhi sau putere psihica. Practica ei este inspaimantatoare. Atunci, cand o forma se dizolva in fata ochilor cuiva, este la
fel de inspaimantator ca si moartea. Un obiect este vizibil atunci cand razele de lumina reflectate de suprafata sa intra in
ochii unui observator. Daca aceasta lumina este oprita prin puterea samyama-ei, atunci fiinta devine invizibila. In yoga
exista cinci tanmatras, sau forme subtile ale elementelor. Obiectul samyama-ei yoginului este rupa tanmatra. La
inceput, yoginul practica samyama asupra propriului corp in fata unei oglinzi, apoi apare suspendarea puterii de a
receptiona forma, sau rupa. Pentru un timp nu exista contact intre observator si corpul yoginului. Astfel, mai intai corpul
fizic devine invizibil insusi yoginului, si apoi, pe masura ce practica inainteaza, el devine invizibil si altora. Acest lucru se
datoreste faptului ca nu exista nici o legatura intre obiect si observator. Acest lucru necesita meditatie asupra formei fizice
asa cum este vazuta intr-o oglinda. Nu este ceea ce faceti in Kriya Yoga, este altceva.
Capacitatea invizibilitatii in alte domenii senzoriale (auz,tact,gust,miros)/ The power of invisibility in

other sensory domains(hear,touch, taste, or smell)/ La capacité d'invisibilite en d’autres champs
sensoriels (l'invisibilite sonore,tactile et chimique: tact, gout, odorat) /La Poder de la inaudibilidad(la
desaparición del sonido y otros fenómenos parecidos del campo de los sentidos)[Unele variante omit
aceasta sutra dar este inclusa ca o consecinta subinteleasa in comentariile la YS 3.21 de Vyasa si
Boja; This sutra is not included in all renditions]
YS 3.22. एतेन S:bd ady Ant:D:aün:m:ÎVt:m:

etena ṡabdādyantardhānam uktaṃ
Avinash Chopde: etena shabdaadyantardhaanamuktam.h ..
Ashok Aklujkar (nil verse)
Raghavan Iyer :etena shabdady antardhanam uktam
(Vyasa Bhasya si Boja includ acest text in comentariul YS III.21 ) etena shabdadi antardhanam uktam
veditavyam.
[DM] R: Din cele spuse anterior [ in acelasi fel in care a fost realizata invizibilitatea in:YS 3.21](efectuand samyama
asupra) elementului subtil al sunetului(shabda tanmatra) si asupra altor elemente subtile(care fac posibila perceptia
in diferite domenii) este realizata invizibilitatea sonora(suprimarea sunetului) si a alte capapacitati
similare[suprimarea urmelor fizice si chimice, realizand samyama asupra tanmatra corespunzatoare tactului
(spasha-tanmatra), gustului (rasa tanmatra) si a mirosului (gandha tanmatra)]; E:From the above [in the same
way used to realize the power of invisibility in:YS 3.21], ( by performing samyama) on subtle element of sound
(shabda tanmatra) is realized the disappearance of sound and the others [smell, taste and touch - can be made to
disappear];F:Ce qui precede(dans la même maniere décrite pour l'aquisition de la capacité d' invisibilité dans: YS
3.21) l'application de la samyama sur l’element soutile du son (shabda tanmatra),explique aussi l'invisibilite
sonore et la disparition d'autres perceptions sensoriels( tact, gout, odorat; douleur, température);S: A partir de las
precedentes (provocando asíla invisibilidad YS 3.21) [ejerciendo sanyama sobre el elemento sutile del son(shabda
tanmatra) (también) se explica de la misma forma la inaudibilidad (y otros fenómenos parecidos)[las
potencialidades (sutiles) (tanmatra)del tacto(spasha-tanmatra), gusto(rasa tanmatra) y del olfato(gandha
tanmatra)] Se explica de la misma forma la desaparición del sonido (y otros fenómenos parecidos) del campo de los
sentidos.
instrumental, singular) I.44; etena (masculin, instrumental, singular) prin aceasta;in acelasi fel; YS III.13,YS III.22; E:
MW264.2; this; here;now; so, in order that;thus; etayā (femenine, instrumental, singular) I.44; etena (masculine, instrumental,
singular) by this; in, it follows that; YS III.13,YS III.22; F: par cela;ici; maintenant; comme ça ;si, tellement; ainsi; S:
MW264.2 (pronombre demostrativo, neutro) esto, aquí, ahora, así; etayā (femenino, instrumental, singular) YS I.44; etena
(masculino, instrumental, singular) del mismo modo; YS III.13,YS III.22;
tanmatra; YS I.9 –YS I.42 – YS III.17; YS III 22; F: MW1085.2 (masculine) son; mot;parole;discours; S: MW1085.2
adi: R: si altele;(referire la celelalte tipuri de invizibilitate:optica,sonora,tactila,termica,chimica-miros); E: others;
shabdādi: R: sunet si altele (referire la celelalte tipuri de invizibilitate care afecteaza celelalte zone efectoare si organe senzoriale
pt. vaz,auz,simtul tactil,gust,miros,durere,temperatura); E: sound and others; F: et autres (le son et les autres champs et
terminaux sensoriels pour la vue, ouïe, tact, gout, odorat, douleur, température);
antardhānam (antardhanam) (अ तधान ): R: MW44.2 (masculin) darul intreruperii;disparitiei; absentei, invizibilitate;
capacitatea sau darul de a fi invizibil;darul interiorizarii (iesirii din zona manifestata); de la: antar (inter;interior; proxim, intim;
intra-; intre;a intra) + dhāna (dar;obiect disputat sau dorit; har;constrangere; restrangere; infranare; retentie; retinere) deriva de
√dhā (a pune, a plasa; a asezala locul sau;a insera; a executa); antardhānam (masculino, nominativ, singular)YS III.21; YS
III.22; E: MW44.2 (masculine) the gift (dhanam) of disappearance or separation ; invisibility, disappearance, absence; lack,
suspend, arrest; concealment; the power of concealment; the power of invisibility; antar (inter; between, among, in between,
enter, go in, come in; get in, step inside, move in;) + dhāna (gift;disputed object; contention; restraint;constrain;
containment;retention, hoarding, hold back) derivated from √dhā (put, place; set in place;lay; insert; impose; mark; adjust; send;
contribute; perform;); antardhānam (masculine, nominative, singular) YS III.21; YS III.22; F: invisibilité, disparition; S:
MW44.2 (masculino) desaparición, ausencia, invisibilidad; antar (entre) + dhāna (contención, retención) deriva de √dhā (poner,
colocar); antardhānam (masculino, nominativo, singular) YS III.21; YS III.22;
uktaṃ (uktam) : R: ceea ce s-a spus;explicat;descris; YS III 22;YS IV 28; E:described, explained; is explained; S: se afirma;
se ha dicho; que la ya descrita;YS III 22;YS IV 28
tanmātra (tanmatra): : R: element subtil;pricipiu vibratoriu;stadiul avishesha din YS 2.19;exista cinci tanmatras: al
formei (rupa tanmatra);al sunetului(shabda tanmatra); al contactului(spasha-tanmatra),al gustului (rasa tanmatra) si al
mirosului (gandha tanmatra); E: subtle element; subtle principle; subtle physical counterparts of sense perceptions;the five
"rudimentaries" or elements of subtle matter; the tanmatras have specific names: sabda tanmatra (sound), sparsa tanmatra
(touch), rupa tanmatra (color and form), rasa tanmatra (taste), and gandha tanmatra (smell); the five subtle elements (tanmatra-
sound,touch,form,taste,smell),which give rise, respectively, to the five gross elements (mahabhuta);see: BG(Bhagavadgita)
Chapter 13 http://www.bhagavadgitausa.com/bg13.htm; S: las potencialidades (sutiles) (tanmatra), (es decir) del sonido, tacto,
forma, gusto y olfato; los objetos suprasensibles;las cinco clases de finas estructuras (tanmatra),elemento sutile del
contacto(spasha-tanmatra),el principio del gusto (rasa tanmatra) y del olor (gandha tanmatra);los tanmatra son las cualidades
generales sensibles y su numero coincide con el de los jñanendriya: el sonido (sabda), la forma (rupa), el tacto (sparsa), el sabor
(rasa) y el olor (gandha). Estas cinco cualidades sensibles no son directamente perceptibles. La inclusión de los tanmatra en el
bahya karana es lo que hace posible la percepción de las sensaciones determinadas de los objetos, es decir que sentimos tal
sabor o tal sonido concreto porque poseemos "previamente" la forma general (tanmatra) del sabor y del sonido. Los Tanmatra
son las cualidades sensibles ideales que hacen posible las cualidades sensibles materiales.Cada tanmatra entra en contacto con el
correspondiente indriya al experimentar los objetos sensibles (sonido-audición, forma-visión, sabor-gusto, tacto-sensación táctil
y térmica, olor-olfato) y sirve de base sensible a la acción de manas, que ya es función propia de antah karana.Bahya Karana es
el vestíbulo sensorial de la mente, cuya función consiste en aportar material sensible a antah karana, que es el verdadero
constructor del conocimiento.
Nota:Aceasta sutra este omisa in multe variante fiindca ceea ce se afirma se poate deduce din sutra
precedenta [YS 3.21] utilizand drept suport pt.samyama celelalte tanmatra[vedeti: Glosar de
termeni]
Principiile din Samkhya/The Samkhyan Tattvas

Tipuri de tanmatra; VEDETI :http://www.flickr.com/photos/pata_n_jali/217320813/
tattva (◌्त व ) = R: MW465.3 (neutru) esenta, calitate esentiala, entitate, principiu; tattvas sunt categorii, principii ori adevaruri
esentiale ale unei doctrine; principiu; subject; calitate elementara; asa-itate;vedeti plansa cu cele 25 tattva din Samkhya in
comentariul la YS 3.22; expresia ekatattva significa fixarea mintii pe unul dintre aceste subiecte,fara nimic altceva (Ballesteros
Arránz, Ernesto "Yogasutras de Patañjali"); tad (1) ce,care,cine,cui; 2) acesta, aceasta acesteia; acestuia; acela, acea; aceluia;
acelora; 3) al lui;al lor, al sau; ale sale + tva (sufix care semnifica: “a avea calitatea a ceva;a proveni din ceva”); I.32; tattvam
(neutru, nominativ, singular) IV.14; E: thusness, elemental quality, principle; principles, evolutes, essences, "thatness"; S:
MW465.3 (neutro) esencia, cualidad esencial, entidad, principio; los tattvas son las categorías, principios o verdades esenciales
de una doctrina;la expresión ekatattva significa la fijación de la mente en uno de estos tópicos; tad (1, que, cual, cuyo; 2, este,
ese, aquel; 3, de él, de ellos) + tva (sufijo que significa “tener la cualidad de algo, proceder de algo”); I.32; tattvam (neutro,
nominativo, singular) IV.14;
The tattwas or tattvas (principles, evolutes, essences, "thatness") are twenty-five in number, and ennumerated in a
particular sequence.[see the image in mypicture files]
The first two are, Purusha and Prakriti, the original polarity of conscious subject and non-conscious object. In
Samkhya creation comes about through an unfolding of the original Prakriti. There is a sort of evolutionary
emantion, with one principle in turn giving rise to the next.
The third tattva, and the first evolute from the root-prakriti, is the pure intellect or Buddhi (equivalent perhaps to the
Neoplatonic Nous). Since it preceeds ordinary awareness it could be understood as the principle of pure phenomenal
consciousness. It is the locus of the bhavas or fundamental predispositions, such as dharma (virtue) and adharma
(vice), jnana (knowledge) and ajnana (ignorance), etc; which in turn relate to the pratyaya-sarga or "intellectual
creation". The Buddhi is also known as Mahat, the "great one", or Mahatattva, "great tattva", the first emanation
from the original Prakriti.
From Buddhi unfolds the principle of individuality or ego-sense; the sense of "I"-ness, the Ahamkara ("I-maker").
This is the source of all the subsequent tattvas. In some early writings it is divided into three aspects, or gunas: a
rajas aspect, a sattva aspect, and a tamas aspect. The rajas aspect was called taijasa, meaning "shining" or
"passionate", and constituted the fundamental ahamkara principle from which the other two derive. From the sattva
aspect, called vaikrita ("modified") comes the mind or psyche (Manas), which is the faculty of thinking, memory,
and so on. Together with the Ahamkara and the Buddhi, the Manas constitutes the Antakarana or "inner organ" (i.e.
consciousness or psyche). Also from the vaikrita ahamkara arise the Indriyas (“powers" or "capacities) ,the organs
or the terminals of knowledge (jnanen indriyas) [the five sense organs which are (seeing, hearing, etc;or the five
sense-powers or buddhi indriyas) and the terminals action [the five powers of action or karmendriyas (walking,
speaking, etc)]. And from the tamas aspect of the ahamkara, called bhutadi or "origin of the elements", there unfolds
the five "rudimentaries" or elements of subtle matter (tanmatras); and finally from the latter the five elements of
gross matter (mahabhutas - the "gross elements").
In this system of correspondences, all the principles from the jnanen indriyas or buddhi indriyas on are matched in
a series of correspondences, for example, the sense-power of hearing is matched with the action-power of speaking
(logically enough!), the tanmatra of "sound", and the gross element of "space" (because the Indians believed that
sound was carried as vibrations through pure space, rather than through a medium like air). The five gross elements
are arranged in order of density, from space (akasha), which is most intangible, to earth, the most dense; an
arrangement that first appeared in the Taittiriya Upanishad, and typifies the basic emanationist theme of the
progression from most subtle to most gross and material. Later, with the development of Hatha Yoga and Shakta
Tantric doctrines and the system of chakras (subtle centres of consciousness), this five-fold set of correspondences
was used as a basis for defining the qualities of the first five chakras.
The final development of Indian emanationism is the Tantric cosmology of Kashmir Shaivism (later adopted by the
Bengali branch of Shaktism or Tantra proper), which incorporates both Samkhyan emanationism and Advaita
Vedantin Monism. All this can be represented diagrammatically as follows: [see the image in mypicture files]
[RO] Practicand samyama asupra propriului corp, va puteti face invizibil. In aceasta sutra se spune ca in acelasi fel,
adica facand samyama asupra sunetului, pipaitului, gustului etc., acesti factori sunt facuti sa dispara. In mod analog,
yoginul poate opri alte senzatii si poate controla fenomenele care sunt legate de acestea.
[SWJB] The ability to be perceived is inherent in the object: In the same way that see-ability is an inherent
characteristic of the body, as described in the last sutra, so too are hear-ability, touch-ability, taste-ability,
and smell-ability inherent characteristics. Those inherent characteristics can be suspended: Thus, these can
also be suspended through samyama on the body in the context of those characteristics. Attainments and
obstacles: As with the other subtle experiences this is seen to be both an attainment and an obstacle, and is
set aside (3.38) with non-attachment (1.15).
Atentie- sutrele notate in prezenta editie cu YS 3.23 pana la YS 3.56, apar in alte editii numerotate de la YS 3.22 pana la
YS 3.55[aforismul YS 3.22 lipseste in alte editii fiind inlocuit de cel notat cu YS 3.23 in prezenta editie]
Warning -- sutra numbering between YS 3.23 and YS 3.56 in this translation may be presented in various editions of the
Yoga Sutras with numbering between YS 3.22 and YS 3.55.
Nota:in alte variante apare in pozitia: YS 3.22;
YS 3.23. 3.23. s:aðp:#m:ö en:,p:#m:ö c: km:ü t:ts:öy:m:adp:rant:jW:an:m:erÄðBy:að v:a.

.3.23.saep³m<inép³m<ckmRtTs<ymadpraNt}anmiròe_yae va
sopakramaṃ nirupakramaṃ ca karma tat-saṃyamād aparānta- jñānam ariṣṭebhyo vā
sa-upakramam nir-upakramam cha karma tat-samyamad-aparanta-jnanam aristebhyah va
R: Cunoasterea (momentului) parasirii corpului prezent[aparanta jnana (de catre noi insine ori de catre
altii)] se obtine din samyama asupra arishtebhyah [semnelor afectarii curgerii energiilor prin meridiane
(nadis);semnelor bolilor]si asupra karmei active[upakramam karma] si latente[nir-upakramam
karma];E:Knowledge of the time of death (aparanta jnana) is gained by performing Samyama on arishtebhyah
(signs;portents) and also on the two kinds of actions (karma) which will bear fruit either soon (immediate or active
karma-upakramam karma) or much later (future karma,latent or dormant karma-nirupakramam karma);
F:La connaissance du moment de la mort peut être acquise par la pratique de Samyama sur arishtebhyah(
les présages ou les signes) et sur le Karma, qui peut être upakramam karma (rapide dans sa fructification;
aigu;proche de son terme) ou nirupakramam karma (lent;différé;lointain);S: El conocimiento sobre el fin
último [sobre el momento de la muerte] se obtiene aplicando samyama sobre a los signos premonitorios[ de (algún)
presentimiento] o también a través las acciones (el karma) que puede ser activo (de efectos inmediatos), o inactivo
(de efectos retardados);
sa = R: cu; E: with;
upakramaṃ(upakramam) = R: apropiata; sosita; E: not arrived; delayed; future; deferred;slow;
sopakrama (सोप म )= R: MW1249.1 (neutru) con acercamiento, puesto en movimiento, llevado a cabo, ejecutado; 1) rápido
en fructificar; 2) retribución moral inmediata o aguda; sa (1 el, ella, ello; 2 eso, esto; 3 con) + upa (hacia) + krama, deriva de
√kram (ir, caminar, dar pasos); sopakramaṃ (neutro, nominativo, singular) YS III.23; (karma) activa;operativa; E:
active;immediately manifest; immediate karma;acute;rapid evolution of actions;active karma; fast to fructify, quick to manifest,
immediate; S: MW1249.1 (neutro) con acercamiento, puesto en movimiento, llevado a cabo, ejecutado; 1) rápido en fructificar;
2) retribución moral inmediata o aguda; sa (1 el, ella, ello; 2 eso, esto; 3 con) + upa (hacia) + krama, deriva de √kram (ir,
caminar, dar pasos); sopakramaṃ (neutro, nominativo, singular) YS III.23;
nirupakrama(िनरउप ् म ) = R: MW540.3 (neutru) fara progresie, fara miscare, diferit ; (karma)inactiva; adormita;latenta 1) lenta
in fructificare; 2) retributie morala amanata(intarziata;suspendata); nir (fara, separat de;minus) + upa (a face;catre) + krama,
deriva de la √kram (a merge;a face pasi succesivi); nirupakramaṃ (neutru, nominativ, singular) YS III.23; E: inactive;latent; slow
to manifest;;future karma; deferred;slow evolution of actions;latent or dormant karma; slow to fructify, dormant, delayed; less
active; S: MW540.3 (neutro) sin progresión, sin movimiento, diferido; 1) lento en fructificar; 2) retribución moral diferida; nir
(fuera, aparte, sin) + upa (hacia) + krama, deriva de √kram (ir, caminar, dar pasos); nirupakramaṃ (neutro, nominativo, singular)
YS III.23;
ca(cha)(च ) = R: MW380.1 (conjunctie) 1) si;ori; de asemenea; pe langa;la fel; inclus; 2) realmente, desigur; 3) nimic mai mult
decat; 4) pero;YS I.29 - I.44 - I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 - III.49 - III.50 - III.55 -
IV.10 - IV.16 - IV.20 - IV.21; E: and; or; too, also, either; besides; S: MW380.1 (conjunción) 1) y, también, incluso; 2)
realmente, ciertamente; 3) nada mas que; 4) pero; YS I.29 - I.44 - I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40
- III.43- III.46 - III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21;
tad(त ) = R: MW434.1 (indeclinabil) 1) (relativ) ce,care,cine,acela,cui; 2) (demostrativ) acesta,acela, acea; aceluia;acelora 3)
III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural) I.46; E: its, that; these; S: MW434.1 (indeclinable) 1) (relativo) que,
cual, cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo) de él, de ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 -
III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50
- III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenino, nominativo, plural) I.46; E:
saṃyamaḥ (samyama) -R:samyama-termen tehnic care desemneaza practica dharana, dhyana si samadhi;procesul in trei
faze care conduce la identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta cu
Constiinta Cosmica; autocontrolul; egalitatea;echilibrul; perfecta stapanire; E: a technical term meaning the practice of dharana,
dhyana and samadhi in a single process;the three phases of identification between subject and object for entering the holographic
functioning of mind; perfect mastery,constraint, perfect discipline; saṃyamāt (samyamat): R: prin samyama; E: by
samyama; dharana (concentration), dhyana (meditation), and samadhi taken together (YS 3.4) ; aparānta(aparanta) (◌्अपरात ् )
= R: MW50.3 (adjectiv, masculin) sfarsit;moarte punct final, concluzie; a (nu) + parā (departe;dincolo;afara;diferit;aparte), anta
(limita, sfarsit); YS III.23; E: MW50.3 (adjective, masculine) final point, conclusión, death ;a (no) + parā (far, distantly; far
away, distant; afar;outside; without; away; out , apart, separately ), anta (boundary, limit, borderline; end, length ,end; close,
finish, termination; stop, point, conclusion; death, ); YS III.23; S: MW50.3 (adjetivo, masculino) punto final, conclusión,
muerte; a (no) + parā (lejos, fuera, aparte), anta (límite, fin); YS III.23;
aparānta jñānam (aparanta jnanam): R: cunoasterea sfarsitului,a mortii ori a parasirii corpului prezent (de catre noi
insine ori de catre altii); E: knowledge of the time of death (by others or our own);premonition;the capacity to predict the course
of future actions and even the death;insight into death;
ariṣṭa(arishta) (अ र ) = R: MW88.1 (masculin) presentiment, prin semne (prevestitoare); semnelor afectarii curgerii
energiilor prin meridiane(nadis ); semnelor bolilor; a (no) + riṣṭa, deriva de √riṣ ( a suferi o paguba,suferi o injurie;a fi ranit);
ariṣṭebhyaḥ (masculin, ablativ, plural) YS III.23; E: MW88.1 (masculine) signs, omens; portent; by portents, foreknowledge; a
(no) + riṣṭa, derivated from: √riṣ (suffer harm, injury, damage; hazard; jeopardy; bruise; nuisance;to be injured, wounded;);
ariṣṭebhyaḥ (masculine, ablative, plural) YS III.23 S: MW88.1 (masculino) presentimiento, presagio o augurio; a (no) +
riṣṭa, deriva de √riṣ (sufrir daño, ser herido); ariṣṭebhyaḥ (masculino, ablativo, plural) III.23;
I.36 - I.37 - I.38 - I.39 - III.23 - III.34 - IV.34;
Puterea de a pacifica toate fiintele (maitri bala)

Nota: in alte variante apare in pozitia: YS 3.23
YS 3.24. 3.24. m:ò*y:aed\:Ø b:l:aen: .

.3.24.mEÈyaid;ublain
maitryàdiùu balàni
maitryādiṣu balāni
Avinash Chopde: maitryaadishhu balaani .. 3.23..
Ashok Aklujkar maitryaadishhu balaani ||3.23||
Raghavan Iyer maitry-adishu balani ...3.23.
maitri adishu balani
[DM] Puterile (balani) de a pacifica toate fiintele (YS 2.35: "incetarea violentei in proximite") si alte capacitati (
similare de a transmite stari, influente, sentimente si atitudini) apar (practicand samyama) asupra simpatiei ori iubirii
(maitri) si asupra celorlalte[karuna (empatia; compasiunea), mudita (bucuria;multumirea) si upeksha
(neutralitatea;egalitatea mentala); citate in YS 1.33];
E: The powers(balani) to transmit peace to all beings and other (corresponding powers of influencing by interior
union with others) comes (by performing samyama) on sympathy (maitri), and the others [empathy (karuna),
gladness (mudita), equanimity or neutrality (upeksha);see: YS 1.33];
F:Les pouvoirs (le rayonnement d'amour et d'autres vibrations) pour pacifier tous les etres( et les pouvoirs
correspondants de transmettre d'autres sentiments,influences ou d'etats du mental par l'union interne ) peuvent etre
obtenus par l'application de la samyama sur la sympathie (maitri) et sur les autres [empathie (karuna), allegresse ou
contentement (mudita) et indifférence ou d'egalite d'humeur (upeksha) et d'autres vertus similaires ;YS 1.33];
S: Los poderes (balāni) para (provocar) la cesación de la violencia en su proximidad [YS 2.35: "Estando
firmemente establecido en ahimsa"] y los otros [poderes correspondientes] se obtiene [efectuando el control
mental(samyama) sobre] el sentimiento de simpatía o maitri (cordialidad ,amistad) y otras [cualidades similares
citadas en YS 1.33:de compasión(karuna), de alegría(mudita) y de indiferencia (upeksha);cualidades];

maitrī (maitri)(मै ी ): R: MW834.2 (femenin) simpatie, amabilitate, cordialitate, bunavointa, identificare; faciliteaza
transferul cognitiv si afectiv cu fiintele realizate sau cu cei eliberati de dorinte,fara atasari (vita-raga) (vedeti “raga”in :YS 1.37;YS
2.3;YS 2.7);iubire;prietenie; deriva de la √mid (a fi de incredere;a se darui;a se atasa;a se lipi;identificare);in pali: metta
(iubire;prietenie);YS 1.33 - YS 3.23; E: sympathy; identification;love;friendliness; metta (love;loving kindness); S: MW834.2
(femenino) simpatía, amabilidad, cordialidad, benevolencia, amistad; deriva de √mid (ser fiel, pegarse; adherirse,comida,darse
golpes,aficionarse); YS 1.33 - YS 3.23;
adi(ādi)(आ द ): R: si a celorlalte;celelalte;etc. MW146.3 (masculin, neutru) 1) etcetera, altele;aceasta si altele aemanatoare; 2)
primar, inceput, principiu; 3) suprem; YS 3.45; ādayah (masculin, nominativ, plural) YS 2.34; ādishu (masculin, locativ, plural)
YS 3.23 - YS 3.39; ādīni (neutru, nominativ, plural) YS 3.24; [se face referire la cele patru sentimente-atitudini;vedeti YS 1.33:
karuna(empatia;compasiunea), mudita (bucuria), upeksha (neutralitatea)]; E: and the others, et cetera[sympathy friendlines;..
correct behaviours,atitudes,sentiments;see: YS 1.33]; E: others; and the others, et cetera S: MW146.3 (masculino, neutro) 1)
etcétera, esto y otros similares; 2) primero, comienzo, principio; 3) supremo; YS 3.45; ādayah (masculino, nominativo, plural)
YS 2.34; ādishu (masculino, locativo, plural) YS 3.23 - YS 3.39; ādīni (neutro, nominativo, plural) YS 3.24;
balā(bala)(बल ): R: puteri; MW722.3 (neutru) putere, forta, vigoare; deriva de la √bal (a respira, a trai); III.24 - III.46; balāni
(neutru, nominativ, plural) III.23; baleshu (neutru, locativ, plural) III.24;capacitati [inerente acestor stari psiho-afective citate in
YS 1.33; inradacinarea in atitudinile descrise in yama si niyama stabilizeaza emisia si aduce puteri divine(siddhis) YS 2.30-32;
referitor la ahimsa: YS 2.35 "Cel ce este neclintit in practicarea ahimsa (nonviolentei) face sa dispara ostilitatea in prezenta sa";
YS 1.36 (maitri usureaza realizarea de sine prin deschiderea unui canal catre fiintele realizate);YS 3.24:"Puterea de a pacifica
toate fiintele o realizeaza cel ce emite constant iubirea(maitri)"]; E: powers, strengths; S: MW722.3 (neutro) poder, fuerza,
vigor; deriva de √bal (respirar, vivir); YS 3.24 - YS 3.46; balāni (neutro, nominativo, plural) YS 3.23; baleshu (neutro, locativo,
plural) YS 3.24;
Nota: Puterea (balani) de a pacifica toate fiintele (si alte capacitati corespunzatoare) sunt dobandite prin
samyama asupra maitri (simpatiei;iubirii) si asupra celorlalte[citate in YS 1.33: karuna (empatia;
compasiunea), mudita (bucuria),upeksha (neutralitatea)];[vedeti si inradacinarea in ahimsa: YS 2.35 "Cel
ce este neclintit in practicarea ahimsa(nonviolentei) face sa dispara ostilitatea in prezenta sa"; YS 1.36
(maitri usureaza realizarea de sine prin deschiderea unui canal catre fiintele realizate);YS 3.24:"Puterea
de a pacifica toate fiintele o realizeaza cel ce emite constant iubirea(maitri)";
R: Puterea de a pacifica toate fiintele si celelalte capacitati(balani) sunt dobandite prin samyama asupra
maitri (simpatiei;iubirii) si asupra celorlalte[citate in YS 1.33:karuna(empatia;compasiunea), mudita
(bucuria),upeksha (neutralitatea)];[vedeti si inradacinarea in ahimsa: YS 2.35 "Cel ce este neclintit in
practicarea ahimsa(nonviolentei) face sa dispara ostilitatea in prezenta sa"; YS 1.36 (maitri usureaza
realizarea de sine prin deschiderea unui canal catre fiintele realizate);YS 3.24:"Puterea de a pacifica toate
fiintele o realizeaza cel ce emite constant iubirea(maitri)";
Puterea elefantului si a celorlalte fiinte si entitati/ The power of the elephant and other such powers of
different beings and entities./La force des éléphants et les pouvoirs d’autres êtres et entités/ El poder del
elefante y otros diversos fuerzas de los animales y d'altres entitats
[in alte variante apare in pozitia: YS 3.24]
YS 3.25. 3.25. b:l:ð\:Ø h¡st:b:l:adien: .
.3.25.ble;u hiStbladIn
baleṣu hasti-balādīni.
baleùu hastibalàdãni
balesu hastibaladini
balā(bala)(बल ) =R: puteri; MW722.3 (neutru) putere, forta, vigoare; deriva de la √bal (a respira, a trai); III.24 - III.46; balāni
(neutru, nominativ, plural) III.23; baleshu (neutru, locativ, plural) III.24;capacitati [inerente acestor stari psiho-afective citate in
YS 1.33; inradacinarea in atitudinile descrise in yama si niyama stabilizeaza emisia si aduce puteri divine(siddhis) YS 2.30-32;
referitor la ahimsa: YS 2.35 "Cel ce este neclintit in practicarea ahimsa (nonviolentei) face sa dispara ostilitatea in prezenta sa";
YS 1.36 (maitri usureaza realizarea de sine prin deschiderea unui canal catre fiintele realizate);YS 3.24:"Puterea de a pacifica
toate fiintele o realizeaza cel ce emite constant iubirea(maitri)"]; E: powers, strengths; S: MW722.3 (neutro) poder, fuerza,
vigor; deriva de √bal (respirar, vivir); YS 3.24 - YS 3.46; balāni (neutro, nominativo, plural) YS 3.23; baleshu (neutro, locativo,
plural) YS 3.24;
hastin(ह तन )=R: elefant; MW1295.3 (masculin) elefant; √hasta (mana, brat, trompa) + in (sufix ce indica “posesiunea”);
hasti YS 3.24; E: elephant S: MW1295.3 (masculino) elefante; √hasta (mano, brazo, trompa) + in (sufijo que indica
“posesión”); hasti III.24
ādi(adi)(आ द ) = R: si a celorlalte;celelalte;etc. MW146.3 (masculin, neutru) 1) etcetera, altele;aceasta si altele aemanatoare;
2) primar, inceput, principiu; 3) suprem; YS 3.45; ādayah (masculin, nominativ, plural) YS 2.34; ādishu (masculin, locativ,
plural) YS 3.23 - YS 3.39; ādīni (neutru, nominativ, plural) YS 3.24; [se face referire la cele patru sentimente-atitudini;vedeti YS
1.33: karuna(empatia;compasiunea), mudita (bucuria), upeksha (neutralitatea)]; E: and the others, et cetera[sympathy
friendlines;.. correct behaviours,atitudes,sentiments;see: YS 1.33]; E: others; and the others, et cetera S: MW146.3 (masculino,
neutro) 1) etcétera, esto y otros similares; 2) primero, comienzo, principio; 3) supremo; YS 3.45; ādayah (masculino, nominativo,
plural) YS 2.34; ādishu (masculino, locativo, plural) YS 3.23 - YS 3.39; ādīni (neutro, nominativo, plural) YS 3.24;
[DM] R: [Prin samyama]asupra fortei unui elefant sau a altor [capacitati ale diferitelor entitati] (este dobandita )
puterea elefantului [elefantul simbolizeaza la forta fizica, prosperitatea, longevitatea si memoria] si a a celorlalte
fiinte si entitati [animale(tigru,sarpe,peste,crocodil,pasari),plante,minerale; elemente (foc;apa; metal;aer;
nori,vant):Imunitate;capacitatea de a vedea in intuneri,capacitatea de a hiberna;de a suspenda procesele vietii;de a
supravietui dupa inghetare;ingropare]Nota 1; E: [By samyama] on the strength of the elephants or other [powers of
different entities or animals] [is obtained ] the power of the elephant and other such powers of different beings and
entities .F: Par l'application de Samyama(la contrainte) sur la force (physique)de l'éléphant et sur les caractéristiques
d'autres animaux peut être acquise la force des éléphants et les pouvoirs d’autres êtres et entités. S: Efectuando el
samyama (el control mental) sobre fuerza del elefante etcétera[y otros fuerzas] (se logra) el poder del elefante
[elefante simboliza la fuerza, la prosperidad, la longevidad y la memoria] y otros diversos fuerzas correspondiente
para otros diversos casos [se logra las diversas fuerzas de los animales y d'altres entitats: inmunidad, longevidad ,
memoria];
Nota 1;Aceasta strategie de asimilare a strapungerilor realizate de celelalte specii vii in lupta pt . supravietuire se
observa atat in traditia artelor martiale din Orient unde diferite stiluri de lupta poarta numele animalelor(stilul
sarpelui,s.a) cat si in denumirea unor pozitii(asana), care vizeaza obtinerea unei anumite capacitati[pentru cresterea
imunitatii este recomandata pozitia pestelelui (matsyasana) si pozitia regelui pestilor (matsyendrāsana)].
[DM]Conexiune cu: YS1.33 ;YS 2.35 ;YS 3.24
[DM]Shankara Bhagavatpada — Yoga-Bhashya-Vivarana (s. XIV)

(Vivarana) Un yogin dotat cu puterile dobandite prin samyama asupra maitri (simpatie,identificare;facilitarea
transferului afectiv cu fiintele realizate;iubire;prietenie) si a celorlalte[vedeti sutra :YS 3.24], devine receptiv la puteri
ca aceea a elefantului si a altor entitati, daca asupra acestora se efectueaza samyama(reuniunea intr-un singur proces
a concentrarii,meditatiei si transei mistice). Un yogui dotado con los poderes de la meditación en la amistad(maitri),
etc, se hace receptivo a poderes como del elefante y otros, si efectúa samyama en ellos.
Bhasya- Vyasa afirma ca efectuand samyama asupra puterii elefantului se obtine forta sa Dirigiendo el samyama
hacia el poder del elefante se logra su fuerza ( hastibala samyamad dhastibala bhavati);
Vyasa spune ca pentru dobandirea puterilor regelui pasarilor(vainateya) [puterea previziunii ,a clarvederii si a
invulnerabilitatii la veninul serpilor] se recomanda samyama asupra puteri pasarilor.Dirigiendo el samyama hacia el
poder de los pájaros (vainateya) se logra la fuerza del rey de las aves;(vainateyabala samyamad vainateyabala
bhavati).
Vainateya – zeul premonitiei ,previziunii si al clarvederii este numele pasarii Garuda a lui Vishnu. Vainateya este un
dusman jurat al serpilor / Vainateya - the god of foresight and vision.Vainateya a name of Vishnu's bird Garuda
Vainateya is a sworn enemy of serpents
http://www.mypurohith.com/Encyclopedia/EnclopV.asp
Practicand samyama asupra puterii vantului (vayubala) se obtine forta sa. La fel in celelalte cazuri /Dirigiendo el
samyama hacia el poder del viento se logra su fuerza. Igualmente para otros casos (vayubala samyamad vayubala
bhavatity evamadi)
Feuerstein :”Vyasa sustine ca samyama( concentrarea perfecta) trebuie practicata pe o manifestare concreta a puterii
si nu asupra unei puteri abstracte. (Feuerstein, Georg “The Yoga-Sutra of Patañjali”). Desikachar considera ca: “asta
nu inseamna ca obtinem forta elefantului, ci o forta comparabila intre limitele umane” (Desikachar, TKV “Yoga-
sutra de Patañjali”).
[VIV]When a Yogi has attained to this Samyama and wants strength, he makes a Samyama on the strength of the
elephant and gets it. Infinite energy is at the disposal of everyone if he only knows how to get it. The Yogi has
discovered the science of getting it.
[RO] Fiinta poate face din orice - un om sau un animal sau un eveniment - subiectul samyama (identificarii).
Atunci cand subiectul samyama este un animal puternic, cum ar fi leul, elefantul sau tigrul, se poate dobandi
puterea acelui animal. Puterea acestor animale constituie subiectul samyama, apoi aceeasi putere poate fi
dobandita de yogin. Daca acesta face samyama asupra agerimii tigrului, aceeasi agerime o poate dobandi el
insusi. La fel, daca se face samyama asupra agilitatii unui tigru, acea agilitate poate fi dobandita de yogin.
Cunoasterea invizibilului, inaccesibilului si a lucrurilor indepartate(clarvedere; RV-Remote
Viewing)/The knowledge of the subtle ,concealed and distant objects ;
La connaissance des objets subtils(sukshma), cachés ou inaccesibles (vyavahita) et lointains;
El conocimiento de lo sutil(sukshma), lo oculto(vyavahita) y lo distante(viprakrishta)
YS 3.26. 3.26. )v:à¶y:al:aðkny:as:ats:Üxm:vy:v:eht:ev:)káÄ }an:m:Î .

3.26. àv&ÅyalaekNyasaTsUúmVyvihtivàk«ò}anm!
pravṛttyāloka-nyāsāt sūkṣma-vyavahita-viprakṛṣṭa- jñānam.
pravçttyàlokanyàsàtsåkùmavyavahitaviprakçùñaj¤ànam
pravrityalokanyasat suksmavyavahitaviprakristajnanam
R: Cunoasterea invizibilului(sukshma), ascunse ori inaccesibile (vyavahita) si a lucrurilor
indepartate(viprakrishta) [clarvedere;RV-Remote Viewing) se obtine prin focalizare[nyasa(samyama)] asupra
luminii interioare(aloka) a activitatilor suprasenzoriale(subtile) (pravrittih);
[samyama asupra auzului interior conduce la accesul la auzul subtil(clarauz);similar se obtine clarvedere(vederea
obiectelor ascunse sau f.indepartate)];
E: The knowledge of the subtle(sukshma), concealed (vyavahita) and distant(viprakrishta)[aspects of those
objects] is obtained by focusing [nyasa(samyama)] on the extraordinary insight of the inner light flashing-forth
(aloka) of [those mental] activities [ that the yogin gains]
F: La connaissance des objets subtils(sukshma), cachés ou inaccesibles (vyavahita) et lointains [ placées à grande
distance] (viprakrishta), peut être acquise en appliquant la focalisation [nyasa(samyama)] sur la lumière fulgurante
(aloka) de la perception extraordinaire (pravrittih ;jyostimati),
S: El conocimiento de lo sutil(sukshma), lo oculto(vyavahita) y lo distante(viprakrishta) (en tal objeto) (se logra)
concentrándose en la luz(aloka) de la excepcional percepción(pravrittih); (de cualquier objeto);

pra( )= R: anterior unui lucru, inainte;in fata; E: before;forward; S: antes de algo, delante;
pravṛttiḥ(pravrittih) ( वृ )= R: perceptie exceptionala ori extraordinara; activitate BG[Bhagavad-Gītā] 14.12; inceput[
BG 15.3-4] ;emanatie [BG 18.46]; functionare; ce ia nastere din activitate; facultate superfizica; MW727.1 (femenin) perceptie
exceptionala, proces mental continuat;format din pra (anterior unui lucru, inainte;in fata) + vritti (modificare, proces, activitate,
fluctuatie), deriva din √vrit (a se invarti,a merge; a se roti; a se misca); 1) perceptie exceptionala ori extraordinara; 2) cunoastere,
proces mental continuat , 3) activitate, progres, efort continuu; YS 3.25 -4.5; pravrittih (femenin, nominativ,
singular) YS 1.35; E: extraordinary insight ;extraordinary sense perceptions; higher sense activity; activity of (higher) senses;
arising of activity experienced by the senses; function, occupation, pursuit; activity; BG[Bhagavad-gītā] 14.12 the beginning; BG
15.3-4 the emanation; BG 18.46; S: MW727.1 (femenino) percepción excepcional, proceso mental continuado; pra (antes de
algo, delante) + vritti (modificación, proceso, actividad, fluctuación), deriva de √vrit (girar,revolver, rodar, mover); 1) percepción
excepcional o extraordinaria, 2) conocimiento, proceso mental continuado, 3) actividad, progreso, esfuerzo continuado; III.25 -
IV.5; pravrittih (femenino, nominativo,singular) I.35;
āloka(aloka)(आलोक ) = R: MW154.2 (masculin) lumina; stralucire, radianta; iluminare; fulger, flacara; cununa luminoasa;aura
sfinteniei;vedere;aspect;stralucire;aparenta; ā (a, catre, aici) + loka (lume;univers), deriva de √lok (a vedea,a percepe); III.25;
ālokah (masculin, nominativ, singular) III.5; E: light; illumination, flashes of brilliance; flashes of brilliance; S: MW154.2
(masculino) luz, brillo, fulgor, resplandor; ā (a, hacia, aquí) + loka (mundo), deriva de √lok (ver, percibir); III.25; ālokah
(masculino, nominativo, singular) III.5;
nyāsā(nyasa)( यआस ् ) = R: MW572.1 (masculin) abordare a unui subiect;a semana;a insamanta(procesul descris metaforic de
Iisus); aplicare,silinta, concentrare, fixare; proiectie;vizualizare; ni (a cobori;a penetra) + √ās (a se dedica la ceva,a sta calm ;a se
aseza in liniste); nyāsāt (masculin, ablativ, singular) III.25;nyasa are aici aceeasi semnificatie ca si samyama; este fixarea
atentiei in puncul in care obiectul si subiectul se topesc unul in celalalt (Feuerstein, George “Encyclopedic Dictionary of Yoga”);
proiectie; E: setting down, concentration; focusing;here stands for:samyama; S: MW572.1 (masculino) enfoque,
aplicación, concentración, fijación; ni (descender, penetrar) + √ās (dedicarse a algo, sentarse en quietud); nyāsāt
(masculino, ablativo, singular) III.25;Nyasa aquí tiene el mismo significado que samyama; es la fijación de la atención en el
punto en que objeto y sujeto se funden (Feuerstein, George “Encyclopedic Dictionary of Yoga”).;
sūkṣma(sukshma)(सू म ): = R: MW1240.3 (masculin) subtil; fin; invisibil starea subtila;latenta;potentiala; starea
interiorizata, nemanifestata,embrionara a suflului;delicat (opus termenului sthūla:grosier); deriva de la √siv (a coase); 1) atomic,
invisibil cu organele senzoriale fizice (denota dimensiunea psihica sau interna a obiectului); 2) atom; I.44 - I.45 - III.25 - III.44;
sūkshmāh (masculin, nominativ, plural) II.10 - IV.13; sūkshmah (masculin, nominativ, singular) II.50; E: subtle; potential
form;latent;unmanifest; fine, short; latent; subtle state; at a subtle level; the embrionary state of breath ; S: MW1240.3
(masculino) sutil, fino, delicado (opuesto de sthūla); deriva de √siv (coser); 1) atómico, no visible físicamente (denota la
dimensión psíquica o interna del objeto); 2) átomo; I.44 - I.45 - III.25 - III.44; sūkshmāh (masculino, nominativo, plural) II.10 -
IV.13; sūkshmah (masculino, nominativo, singular) II.50;
vyavahita( यअव ् हत )= R: MW1033.1 (masculin) 1) distinct, separat, aparte; 2) obscur, ascuns; inaccesibil; occult; vi (divizat,
separat, indepartat) + ava (afara, indepartat, departe,distanta) + hita, deriva de la √dhā (a pune;a intinde;a aseza;a dispune);
III.25; vyavahitānām (masculin, genitivo, plural) IV.9; E: concealed; hidden; S: MW1033.1 (masculino) 1) distinto, separado,
aparte; 2) oscuro, escondido, oculto; vi (dividido, apartado, lejos) + ava (fuera, lejos, apartado) + hita, deriva de √dhā (poner,
colocar); III.25; vyavahitānām (masculino, genitivo, plural) IV.9;
viprakṛṣṭa (viprakrishta) ( व कृ ) = R: MW975.1 (masculin) departat; distant ; afara, indepartat, departe,distanta; vi
(divizat, separat, indepartat) + pra (anterior unui lucru, inainte;in fata) + krishta, deriva de √krish (a trage;a perturba); III.25; E:
faraway; distant; S: MW975.1 (masculino) lejano, apartado, alejado, distante; vi (dividido, apartado, lejos) + pra (antes de algo,
delante) + krishta, deriva de √krish (trazar, dibujar); III.25;
YS 3.27. 3.27. B:Øv:n: }an:ö s:Üy:ðü s:öy:m:at:Î .

.3.27.-uvn}an<sUyeRs<ymat!
bhuvana- jñānaṃ sūrye saṃyamāt.
bhuvanaj¤àna§ sårye sa§yamàt
bhuvanajnanam suryesamyamat
R: Prin samyama asupra soarelui [surya:centrul solar; punct in corp cunoscut ca poarta solara; canalul
solar subtil (nadis) drept (pingala)] (se realizeaza) cunoasterea (jnana) universului (bhuvana:regiunilor
cosmice:a celor sapte taramuri; a sistemului solar; evolutiei si involutiei cosmice;fiintelor vii;umanitatii) ;
E: By performing samyama on the Sun(surya: point in the body known as the solar entrance) [is obtained]
the knowledge of the universe(bhuvana:solar system);
F: En pratiquant samyama sur le soleil (surya: le point sur le corps connu comme l'entrée solaire) [est
acquise] la connaissance(jnana) des régions cosmiques (bhuvana).
S: Efectuando el control mental (samyama) sobre el sol (surya) (se logra) conocimiento (jnānam) sobre el cosmos
(bhuvana).

bhuvana (भु व न )= R: MW760.3 (neutru) 1) spatiu,cer,cosmos,lume, taram;lume; [in general cele 3 lumi : tri-bhuvana si
bhuvana-traya] pamant;terra [bhuvanakosha: invelisul,globul ori sfera pamantului]; cer;sistem solar;univers; 2) a fi viu; deriva
de la √bhū (a fi, a exista,a se transforma); YS 3.26; E: world [generally 3 worlds : tri-bhuvana and bhuvana-traya] but also 2
[see bhuvana-dvaya], or 7 [MBh. xii, 6924] or 14 [Bhartri.] earth [bhuvanakosha: the globe or sphere of the earth];solar
system; heaven [bhuvanaukas m. 'inhabitant of heaven', a god] n. a being, living creature, man, mankind RV. (rarely m.) the
world, earth ib. , cf. RTL. 102, n. 1);place of being, abode, residence AV. ŚBr. a house (for bhavana) L. causing to exist (=
bhāvana) Nir. vii, 25; water Naigh. i, 15; m. N. of a partic. month TS; of a Rudra VP; of an Āptya (author of RV. x, 157)
RAnukr. ;of a teacher of Yoga Cat.; of another man MBh; S: MW760.3 (neutro) 1) el espacio, el cosmos, el mundo, la tierra 2)
ser vivo; deriva de √bhū (ser, existir,convertirse,); III.26
sūrya (surya) (सू य ) = R: MW1243.2 (neutru) soare; deriva de la svar (cer); 1) canalul subtil (nadis) drept (pingala); surye
(masculin, locativ, singular) YS 3.26;asupra soarelui;centrului solar; punct in corp cunoscut ca poarta solara; E: sun;on the sun;
point in the body known as the solar entrance; S: MW1243.2 (neutro) sol; deriva de svar (cielo); 1) canal sutil derecho
(pingala); surye (masculino, locativo, singular) YS 3.26
saṃyama (samyama) (संयम )= R: MW1112.1 (masculin) control, a mentine unit, autocontrol; termen tehnic care
desemneaza practica dharana (concentrarii), dhyana (meditatiei) si a samadhi (identificarii complete;transa mistica );procesul
in trei faze care conduce la identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta
cu Constiinta Cosmica; autocontrolul; egalitatea;echilibrul; perfecta stapanire; sam (impreuna, complet;intreg) + yama, deriva
de la √yam (a se abtine, a se restringe); 1) control mental, concentrare perfecta, completa subjugare, autocontrol total; 2)
practica continua a concentrarii (dhārana), meditatiei (dhyāna) si a identificarii complete (samādhi) asupra aceluiasi obiect;
samyamah (masculin, nominativ, singular) YS 3.4; samyamāt (masculin, ablativ, singular) YS 3.16 - YS 3.17 - YS 3.21 - YS
3.22 - YS 3.26 - YS 3.35 - YS 3.41 - YS 3.42 - YS 3.44 - YS 3.52; E: a technical term meaning the practice of dharana, dhyana
and samadhi in a single process;the three phases of identification between subject and object for entering the holographic
functioning of mind; perfect mastery,constraint, perfect discipline; perfectly concentrated meditation; annihilation(SB 4.11.16) ;
regulation(SB 11.17.34-35);complete control (SB 11.18.22) ; holding together, restraint,abstinence;self-restraint control, (esp.)
control of the senses, self-control Mn. MBh. &c;concentration of mind [comprising the performance of Dhāranā, Dhyāna, and
Samādhi, or the last three limbs(anga)stages in Yoga] Yogas. Sarvad; effort, exertion , (with great difficulty') MBh
suppression, i.e. destruction (of the world) Pur F: controle;maitrise de soi- même;maitrise parfaite;conscience totale; S:
III.41 - III.42 - III.44 - III.52;
[RO] Cunoasterea sistemului solar are trei parti:

1. Structura sistemului solar, care constituie un tot in Cosmos.
2. Aranjamentul stelelor in grupari numite galaxii.
3. Legea care guverneaza miscarea planetelor si stelelor.
Aceasta cunoastere poate fi dobandita practicand samyama asupra soarelui. Cuvantul "soare" poate
insemna diferite lucruri, cum ar fi surya nadi, sushumna, soarele fizic s.a.m.d. In timpurile vechi, tehnicile
actuale ale astronomiei nu erau disponibile, si cu toate acestea, rishis (cei care au experimentat in mod
direct aproape toate subiectele discutate in Agamas) erau capabili sa calculeze foarte corect diferite
evenimente astronomice.Ei ar fi putut ajunge la extraordinarele lor descoperiri numai in doua feluri. Ori ei
si-au dezvoltat mintile prin samyama (identificare), ori au construit un aparat, asemanator cu un telescop,
altfel ei n-ar fi fost capabili sa faca calcule atat de corecte. Nu stim daca ei au folosit vreun aparat, deci
inclinam sa credem ca aceasta cunoastere a fost dobandita prin samyama asupra soarelui. Cand incercati sa
faceti samyama asupra soarelui fizic, sau asupra imaginii lui mentale, deveniti treptat capabili sa localizati
soarele microcosmosului din voi, ceea ce se intampla in ekagrata (focalizare). Atunci cand ati devenit
capabili sa faceti asta, veti afla totul despre structura si aranjamentul Universului, ca si despre legea care il
guverneaza.

YS 3.28. 3.28. c:ndÓð t:aravy:Üh }an:m:Î .
.3.28.cNÔetaraVyUh}anm!
candre tārā-vyūha-jñānam.
candre tàràvyåhaj¤ànam
chandre taravyuhajnanam
candra(च ): = R: MW386.3 (masculin) luna (corp ceresc); luna;tezaurul unde se pastreaza tezaurul aranjarii stelelor si a
taramurilor; centrul lunar; punct in corp cunoscut ca poarta lunara ;deriva de la √cand (a straluci); candre (masculin, locativ
singular) III.27;E: moon;the lunar entrance; F: la lune ; l'entrée lunaire dans le corps; S: MW386.3 (masculino) luna; deriva de
√cand (brilar); candre (masculino, locativo singular) III.27
tārā (tārā) (तारा ): = R: MW443.3 (femenino) stea;taram; deriva de la √tri (a intersecta, a trece; a se petrece;a se intampla);
III.27; E: star; S: tārā MW443.3 (femenino) estrella; deriva de √tri (cruzar, pasar); III.27
vyūha( यूह ): = R: MW1041.1 (masculino) organizare, ordonare, aranjament; dispunere, sistem; deriva de la √yūh (a
distribui, a plasa;a aseza;a dispune); III.27 - III.29; E: arrangement ; S: vyūha MW1041.1 (masculino) organización,
ordenamiento, disposición, sistema; deriva de √yūh (distribuir, colocar, disponer); III.27 - III.29;
R: [Prin samyama] asupra chandra(luna;tezaurul unde se pastreaza tezaurul aranjarii stelelor si a

taramurilor; centrului lunar; punct in corp cunoscut ca poarta lunara) [se realizeaza]cunoasterea(jnana)
asezarii (vyuha : aranjarii ;distributiei;pozitiei) stelelor (tara: taramurilor);
E: [By samyama] on the chandra (moon; the lunar entrance) [comes] the knowledge(jnana) of the
arrangement (vyuha) of stars (tara: worlds) ;
F: [Par la pratique de Samyama] sur chandra(la lune ;l'entrée lunaire dans le corps) [est acquise] la
connaissance(jnana) de l'arrangement (vyuha) des étoiles(tara).
S: [Efectuando samyama] sobre chandra (la luna ) [se logra] conocimiento(jnana) sobre el
ordenamiento (vyuha) estelar (tārā);
[RO] Prin realizarea lui samyama asupra Lunii, se poate cunoaste pozitia stelelor. Daca vreti sa cunoasteti
miscarea lor absoluta si relativa, trebuie sa faceti samyama (identificare) asupra Stelei Polare YS 3.29.
Cunoasterea cursului stelelor (universului) /The knowledge of the movements of stars/

La connaissance de mouvements des étoiles/El conocimiento del movimiento de las estrellas

YS 3.29. 3.29. D:ÒØv:ð t:dÏg:et:}an:m:Î .
.3.29.Øuvt
e Ìit}anm! .
dhruve tad-gati- jñānam
dhruve tadgatij¤ànam
dhruve tad gati jnanam
R: [Prin samyama ] asupra druva(steaua polara;steaua fixa), este realizata cunoasterea(jnana) cursului
(gati:traiectoriei, mersului) acelora(tad)[stelelor; universului];
E: [By performing samyama] on the pole-star (druva) [comes]the knowledge(jnana) of their(tad)[stars]
movements (gati);
F: [Par la contrainte (samyama)] sur l'étoile polaire(druva), [on peut acquérir] la connaissance(jnana) de
leurs (tad) mouvements (gati)[le cours des étoiles];
S: [Efectuando samyama] sobre la estrella polar (dhruva) [se puede obtener] el conocimiento(jnana)
sobre del movimiento (gati) de eso(tad) [de las estrellas];
Nota:[Prin samyama (identificare)] asupra druva(steaua polara;steaua fixa,axiala; punctul de reper al

miscarilor corpurilor ceresti; punct in corp cunoscut ca centrul cercurilor; cunoasterea macrocosmosului e
dezvaluita prin cunoasterea microcosmosului interior in care este oglindit holografic intregul) este realizata
cunoasterea(jnana) cursului (gati : traiectoriei, mersului universului) acelora(tad)[stelelor]
dhruva( ुव )= R: MW521.3 (masculin) imutabil, fix, permanent, ferm; deriva de la √dhri (a retine, a mentine, a a purta,a
sustine); 1) steaua polara; steaua fixa, axiala; punctul de reper al miscarilor corpurilor ceresti;punct in corp cunoscut ca centrul
cercurilor; cunoasterea macrocosmosului e dezvaluita prin cunoasterea microcosmosului interior in care este oglindit holografic
intregul; dhruve (masculin, locativ singular) III.27; E: polestar ; F: l'étoile polaire; S: MW521.3 (masculino) inmutable, fijo,
permanente, firme; deriva de √dhri (retener, mantener, soportar); 1) estrella polar; dhruve (masculino, locativo singular) III.27;
III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural) I.46; E: its, that; these; F: leurs;cela; S: MW434.1 (indeclinable) 1)
(relativo) que, cual, cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo) de él, de ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 -
MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenino, nominativo,
plural) I.46;
gati(गित ् ) = R: MW347.3 (femenin) curs, traiectorie, mers; miscare;curgere; a calatori;cursul(galactic);mersul (universului);
deriva de la √gam (a merge); 1) proces; II.49 - III.28;E: flow ;of movement; F: mouvement;marche;allure;cours; S: MW347.3
(femenino) curso, trayectoria, movimiento, recorrido; deriva de √gam (ir); 1) proceso; II.49 - III.29(28);
III.54; jnānasya (neutru, genitiv, singular) IV.31;E: knowledge,understanding; learning; cognizance; experience ; F:
connaissance; S: MW426.1 (neutro) conocimiento, comprensión; deriva de √jnā (saber, conocer); 1) conocimiento,
comprensión, experiencia; 2) intuición; 3) gnosis; 4) estado en que se conoce algo; I.9 - I.38 - I.42 - II.28; jnānam (neutro,
nominativo, singular); I.8 - III.16 - III.17 - III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 - III.54;
jnānasya (neutro, genitivo, singular) IV.31;
[RO] Rishis(inteleptii hindusi) stiau o multime de lucruri foarte exacte despre stele si corpuri ceresti. Aceasta se datora
probabil faptului ca ei au realizat samyama asupra lui surya, chandra si asupra Stelei Polare.
YS 3.30. 3.30. n:aeB:c:#ñ kay:vy:Üh}an:m:Î .

.3.20.nai-c³ekayVyUh}anm!
nābhi-cakre kāya- vyūha – jñānam.
nàbhicakre kàyavyåhaj¤ànam
nabhi-chakre kaya-vyuha-jnanam
[DM]R: [Prin samyama] asupra centrului energetic subtil(chakra) ombilical(nabhi) [se realizeaza] cunoasterea
(jnana) alcatuirii (vyuha) corpului(kaya) [ propriu ori al altor oameni];
E: [By performing Samyama] on the navel(nabhi) subtle center or wheel (chakra) [comes] knowledge(jnana) of
the organization (vyuha) of the body(kaya).
F: [Par la pratique de Samyama] sur le vortex ombilical ou le plexus du nombril(nabhi) advient la connaissance
(jnana) de la constitution (vyuha) du corps(kaya). [dissipe la peur et apporte la sagesse].
S: [Efectuando samyama] sobre el centro energético(chakra) del ombligo (nabhi) [se logra] conocimiento (jnāna)
sobre la constitución (vyūha) del cuerpo (kāya);
Note:Cunoasterea(jnana) alcatuirii corpului propriu ori al altor oameni (kaya-vyuha) [care se refera la
distributia organelor grosiere si subtile:chakra (centre subtile ale corpului energetic),nadis (canale
subtile;meridiane de acupunctura)] (se realizeaza) prin samyama (identificare) asupra centrului energetic
subtil(chakra) ombilical(nabhi) [poarta tuturor nadis si"radacina"-puntea de legatura dintre regnul
animal si cel vegetal,care functioneaza in planul invelisului energetic pranamaya kosha ("cordonul de
argint" in cursul calatoriilor astrale) si material anamayakosha ("cordonul ombilical"in cursul vietii
embrionare)] se afla in buric(nabhi) centrul de greutate si "axul initial" al rotii corpului];

nābhi(nabhi) (नािभ )= R: MW535.3 (femenin) punct central, buric; ombilic; deriva de la nābh (deschidere, gaura, fisura);
centrului energetic subtil (chakra) ombilical (nabhi) ;poarta si "radacina" tuturor nadis (canale energetice subtile;meridiane de
acupunctura); puntea de legatura dintre regnul animal si cel vegetal; centru energetic care functioneaza atat in planul invelisului
energetic (pranamaya kosha)["cordonul de argint"- in cursul calatoriilor astrale] cat si in plan material (anamayakosha)
["cordonul ombilical in cursul vietii embrionare se afla tot in buric(nabhi) centrul de greutate si "axul initial" al rotii corpului];
YS 3.29; E: navel; solar plexus; navel chakra; F: nombril; le vortex ombilical; S: MW535.3 (femenino) punto central,
ombligo; deriva de nābh (abertura, agujero, rendija); III.29
cakra (chakra) (च )= R: MW580.3 (neutru) roata, cerc; centru; deriva de la √kri (a face,a reprezenta) sau de la de √car
(a merge, a se misca); 1) centre subtile ale corpului energetic; nodul sau centrul subtil al corpului energetic unde se concentreaza
energia primordiala; cakre (neutru, locativ singular) III.29; E: wheel, circle; center; plexus;lotus;subtle energy center; F:
plexus;centre d’une roue;centre d’énergie dans le corps subtil; mouvement circulaire; S: MW580.3 (neutro) rueda, círculo;
deriva de √kri (hacer, representar) o de √car (ir, mover); 1) nudo o centro corporal donde se concentra la energía primordial;
cakre (neutro, locativo singular) III.29;
kāya (kaya) (काय )= R: MW274.1(masculin) corp, ansamblu; deriva de la √ci (a reuni, a uni); II.43 - III.21 - III.29 - III.42 -
III.45 - III.46; E: body; F: corps; S: MW274.1(masculino) cuerpo, ensamblaje; deriva de √ci (reunir, juntar); II.43 - III.21 -
III.29 - III.42 - III.45 - III.46;
vyūha (vyuha) ( यूह ): = R: MW1041.1 (masculino) organizare, alcatuire;ordonare, aranjament; dispunere, sistem; deriva de
la √yūh (a distribui, a plasa;a aseza;a dispune); III.27 - III.29; E: arrangement ; organization; anatomy and physiology; F:
distribution; forme; constitution; S: vyūha MW1041.1 (masculino) organización, ordenamiento, disposición, sistema; deriva de
√yūh (distribuir, colocar, disponer); III.27 - III.29;
III.54; jnānasya (neutru, genitiv, singular) IV.31;E: knowledge,understanding; learning; cognizance; experience; F:
connaissance; S: MW426.1 (neutro) conocimiento, comprensión; deriva de √jnā (saber, conocer); 1) conocimiento,
comprensión, experiencia; 2) intuición; 3) gnosis; 4) estado en que se conoce algo; I.9 - I.38 - I.42 - II.28; jnānam (neutro,
nominativo, singular); I.8 - III.16 - III.17 - III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 - III.54;
jnānasya (neutro, genitivo, singular) IV.31;
Capacitati extraordinare (siddhis) si centrele energetice subtile (chakras)

Siddhis and the Chakras
vedeti si: YS 4.36
Suntem un microcosmos, dupa chipul si asemanarea macrocosmosului. Nous somme un microcosme à l’image du
macrocosme .
Samyama asupra centrelor energetice subtile(chakra) confera capacitati extraordinare specifice de cunoastere si de
actiune (puteri divine)
Aceste centre (chakra) sunt situate pe traseul circulatiei energiei subtile(prana), care se desfasoara in corpul nostru
energetic(pranamaya kosha) prin canale specifice numite nadis .
Chakras are sometimes called "Wheels of the Mind". Chakras are energy centers that are interelated with the
autonomous, parasympathetic and and sympathetic nervous systems.
Each individual perceives and understands life through the perspective of the chakra in which he feels the
most comfortable relating from. This is called the "Point of Awareness". In a sense the chakra of the primary
point of awareness colours the experience. It is like a filter on a camera, contributing to "Maya" which in the
ancient sense of the word was not illusion but rather a faulty or filtered perception of reality as presented by
the senses. Knowledge is lacking for acurate perception or interpretation. When the point of awareness-the
presiding state of consciousness-and kundalini merge in the upper chakras, enlightenment experiences occur.
Sometimes they are permanent, sometimes not. If the force of this merging is intense enough it will lead to a
genetic restructuring of the brain and ultimately enlightenment such as that which occurs with deep and
profound insight. The Point of Awareness of most humans is in the lower 3 chakras-the majority of us dwell in
Manipura or the third chakra. However there are yoga and meditation techiniques that can slowly and safely
raise the Point of Awareness if practiced daily. Chakras respond to certain sounds and smells in the same
manner that you respond to your name. Each chakra has sound that can be chanted while focusing upon it
image that will help to move the Point of Awareness. For example, the sound that Ajna chakra(the brow
chakra) responds to is "Aum". This practice of elevating the Point of Awareness is best done as if one is
climbing a ladder. For example if the Point of Awareness is in the second chakra, one would focus on the third
chakra and raise the awareness to that level for some time before proceeding to the forth chakra. Once the
awareness has stabilized in that chakra (and it will in general take at least 45 days) it is time to work on and
discover the next chakra. In helping to determine one's own Point of Awareness if you cannot see or sense
your dominate chakra, you can consider your temperament, desires and obstacles, and you can consider your
sleeping patterns and position in which you sleep.
Siddhi Powers are sometimes gained by focusing on various chakras causing an activation of that specific
energy center. Siddhi powers are sometimes experienced as a result. . When Kundalini is awakened it passes
on from Muladhara to Sahasrara through all the Chakras. At every centre to which the Yogi directs the
Kundalini, he experiences a special form of Ananda (Bliss) and gains special Siddhis (psychic powers) and
knowledge. He enjoys the Supreme Bliss when Kundalini is taken to Sahasrara Chakra
Some effects of meditation on the various chakras are as follows:
Short overview of the advantages of meditating on the chakras:
Muladhara: one becomes healthy, without any disease and anything you say becomes effective (Bak-Siddha)
Svadhisthana: one acquires devotion, relief from any diseases, and to power to dominate other people.
Manipura: one gets cured of any diseases, and acquires lots of wealth, and gains power to destroy.
Anahata: One gets immense divine power and miracles (Asta Shiddhi, or Asta Oisarjya).
Vishuddha: one is able to break the shackles of death, and infirmity of old age.
Ajna: one sees the glow of his soul's reflection, and achieves nirvana.
Sahasrara: one transforms into divine.
Lalana: one can cure insanity, fever colic, headache and laziness.
Guru: One gains every desire, and divine knowledge is revealed. (Ajna command wheel or guru chakra)
The Benefits of Meditating on the Chakras
according to the Sanskrit text Sat-Chakra-Nirupana by Purnananda Sawmi (circa 1577)
Muladhara:
By meditating thus on Her who shines within the Muladhara Chakra, with the luster of ten million Suns, a
man becomes Lord of speech and King among men, and an Adept in all kinds of learning. He becomes ever
free from all diseases, and his inmost Spirit becomes full of great gladness. Pure of disposition by his deep and
musical words, he serves the foremost of the Devas.
Svadhisthana:
He who meditates upon this stainless Lotus, which is named Svadisthana, is freed immediately from all his
enemies, such as the fault of Aha kara (passions) and so forth. He becomes a Lord among Yogis, and is like the
Sun illumining the dense darkness of ignorance. The wealth of his nectar-like words flows in prose and verse
in well-reasoned discourse.
Manipura:
By meditating on this Navel Lotus the power to destroy and create (the world) is acquired. Vani (the element
of Fire) with all the wealth of knowledge ever abides in the lotus of His face.
Anahata:
He who meditates on this Heart Lotus becomes like the Lord of Speech, and like Ishvara he is able to protect
and destroy the worlds. Foremost among Yogis, he is ever dearer than the dearest to women, He is pre-
eminently wise and full of noble deeds. His senses are completely under control. His mind in its intense
concentration is engrossed in thoughts of the Brahman. His inspired speech flows like a stream of (clear)
water. He is like the Devata (=celestial being) who is the beloved of Lakshmi (=goddess of fortune and wealth)
and is able at will to enter another's body.
Vishuddha:
He who has attained complete knowledge of the Atma (Brahman) becomes by constantly concentrating his
mind (Chitta) on this Lotus a great Sage, eloquent and wise, and enjoys uninterrupted peace of mind. He sees
the three periods, and becomes the benefactor of all, free from disease and sorrow and long-lived, and, like
Hamsa (=the white swan, symbolizing the divine spirit, or the liberated Self), the destroyer of endless dangers.
The Yogi, his mind constantly fixed on this Lotus, his breath controlled by Kumbhaka (refers here to breath
retention), is in his wrath able to move all the three worlds. Neither Brahma nor Vishnu, neither Hari-Hara
nor Surya nor Ganapa is able to control his power (resist Him).
Ajna:
The excellent Sadhaka (=spiritual seeker), whose Atma (=Self) is nothing but a meditation on this Lotus, is
able quickly to enter another's body at will, and becomes the most excellent among Munis (=Sages), and all-
knowing and all-seeing. He becomes the benefactor of all, and versed in all the Sastras (Vedic scriptures). He
realizes his unity with the Brahman and acquires excellent and unknown powers. Full of fame and long-lived,
he ever becomes the Creator, Destroyer, and Preserver, of the three worlds.
Sahasrara:
That most excellent of men who has controlled his mind and known this place is never again born in the
Wandering, as there is nothing in the three worlds which binds him. His mind being controlled and his aim
achieved, he possesses complete power to do all which he wishes, and to prevent that which is contrary to his
will. He ever moves towards the Brahman. His speech, whether in prose or verse, is ever pure and sweet.
Muladhara chakra situata in zona radacina
Muladhara Chakra is located at the base of the spinal column. It lies between the origin of the reproductory organ and
the anus. It is just below the Kanda and the junction where Ida, Pingala and Sushumna Nadis meet. Two fingers
above the anus and about two fingers below the genitals, four fingers in width is the space where the Muladhara
Chakra is situated. This is the Adhara Chakra (support) as the other Chakras are above this. Kundalini, which gives
power and energy to all the Chakras, lies at this Chakra. Hence this, which is the support of all is called Muladhara or
Adhara Chakra.
THE MULADHARA AND KUNDALINI
From this Chakra four important Nadis emanate which appear as petals of a lotus. The subtle vibrations that are made
by each Nadi are represented by the Sanskrit letters: v:ö S:ö \:ö and s:ö (vaü, ÷aü, ùaü, and saü.). The Yoni that is in the
centre of this Chakra is called Kama and it is worshipped by Siddhas. Here Kundalini lies dormant. Ganesa is the
Devata of this Chakra. The seven underworlds: Atala, Vitala, Sutala, Talatala, Rasatala, Mahatala and Patala Lokas
are below this Chakra. This Chakra corresponds with Bhu Loka or Bhu-Mandal, physical plane (region of earth).
Bhuvah, Svah or Svarga, Maha, Jana, Tapa and Satya Lokas are above this Chakra. All the underworlds refer to some
minor Chakras in the limbs which are controlled by the Muladhara Chakra. That Yogi, who has penetrated this
Chakra through Prithvi Dharan, has conquered the Prithvi Tattva. He has no fear of death from earth. Prithvi is of
yellow colour. The golden Tripura (fire, sun and moon) is termed the ‘Bija’. It is also called the great energy (Param
Tejas) which rests on the Muladhara Chakra and which is known as Svayambhu Linga. Near this Linga is the golden
region known as Kula and the presiding deity is Dakini (Shakti). Brahma Granthi or the knot of Brahma is in this
Chakra. Vishnu Granthi and Rudra Granthi are in the Anahata and Ajna Chakras. l:ö (laü) is the Bija of Muladhara
Chakra.
Muladhara -"Foundation" or Root Chakra-Darduri Siddhi or Frog Jump Siddhi can occur. Can rise in the air by
various degrees. Whatever one thinks will happen. There is memory of past life experiences. Security, inner purity,
softness of the voice, the burning of all negative karma. The mind is conquered and success is easily obtained. Many
obstacles are annihlated. When the Point of Awareness is in Muladhara there will be great anger, and often clenched
fists and tightened jaw. There may be violent or angry behavior often based on insecurity and fear. Security is of
utmost importance when awareness is in Muladhara, as is sleep and food. Discomfort is not tolerated well. Muladhara
sleeping pattern is often between ten & twelve hours, usually on the stomach.
http://www.yoga-age.com/modern/kun4.html
The wise Yogi, who concentrates and meditates on the Muladhara Chakra, acquires the full knowledge of Kundalini
and the means to awaken it. When Kundalini is awakened, he gets Darduri Siddhi, the power to rise from the ground.
He can control the breath, mind and semen. His Prana enters the middle Brahma Nadi. All his sins are destroyed. He
acquires knowledge of the past, present and future. He enjoys the natural Bliss (Sahaja Ananda).
Svadhistana chakra
Svadhishthana Chakra is located within the Sushumna Nadi at the root of the reproductory organ. This
corresponds to Bhuvar Loka. This has control over the lower abdomen, kidneys, etc., in the physical body.
Jala Mandal (region of water—Apa Tattva) is here. Within this Chakra there is a space like a crescent moon
or the form of a conch or Kunda flower. The presiding deity is Lord Brahma and Devata is Goddess Rakini.
Bijakshara v:ö (vaü), the Bija of Varuna, is in this Chakra. The colour of the Chakra is pure blood-like red or
the colour of Sindura (vermilion). From this centre six Yoga Nadis emanate, which appear like the petals of a
lotus. The vibrations that are produced by the Nadis are represented by the Sanskrit letters:—b:ö B:ö m:ö y:ö
rö l:ö (baü bhaü maü yaü raü and laü).
Svadistana or "Dwelling Place of the Self" is often called the Second Chakra-Charisma, psychic powers,
control of the senses is gained as is creative abilty. There is freedom from jealousy, greed, lust and anger.
Relationships are perfected and there is a sense of deep inner peace- a flow. When the Point of Awareness is in
Svadistana one may live in a fantasy world-thinking himself to be a king, a savior, invaluable, famous, a
destroyer of evil, a reincarnation of a great being, superhuman or perhaps even an alien. He has high self
esteem and is often very chivalrous. He may be artistic or love art, acting and costume. Desire for physical
sensations, lust and fantasy are the obstacles as are restlessness, anxiety, confusion and delusion. Svadistana
sleeping pattern is 8-10 hours often sleep in almost a fetal position.
He who concentrates at this Chakra and meditates on the Devata has no fear of water. He has perfect control
over the water element. He gets many psychic powers, intuitional knowledge and a perfect control over his
senses. He has full knowledge of the astral entities. Kama, Krodha, Lobha, Moha, Mada, Matsarya and other
impure qualities are completely annihilated. The Yogi becomes the conqueror of death (Mrityunjaya).
Manipura chakra (lit.:“nestemata din cetate;littéralement “le joyau dans la cité”)

Manipura is the third Chakra from the Muladhara. It is located within the Sushumna Nadi, in the Nabhi
Sthana (region of navel). This has its corresponding centre in the physical body and has control over the liver,
stomach, etc. This is a very important centre. From this Chakra emanate ten Yoga Nadis which appear like
the petals of a lotus. The vibrations that are produced by the Nadis are represented by the Sanskrit letters:—
Rö Zö N:ö t:ö T:ö dö D:ö n:ö p:ö Pö (óaü óhaü õaü taü thaü daü dhaü naü paü and phaü). The Chakra is of
the colour of dark clouds. Within there is a space triangular in form. It is the Agni Mandala (region of fire—
Agni Tattva). The Bijakshara rö (raü), the Bija of Agni, is here. The presiding deity is Vishnu and Goddess is
Lakshmi. This Chakra corresponds to Svah or Svarga Loka and to Solar Plexus in the physical body.
Manipura or "City of Gems" is the Third Chakra- Patala Siddhi or the Giver of Constant Happiness may
occur. Disease is conquered. The Fire of Life burns brilliantly and there is excellent health and vitality. Time is
conquered and he can become very long lived. He can discover cures for diseases and medicines, and there is a
deep understanding of physiology. Egotism is gone. There can be the power to create and destroy, to make
gold and find hidden treasures. Obstacles when Point of Awareness is in Manipura are a great desire for
personal power, fame and recognition. There is a desire to manage or control others. When the Point of
Awareness is in Manipura one will generally sleep 6-8 hours a night, often on the back. Most of adult
humanity dwells in Manipura.
The Yogi who concentrates at this Chakra gets Patala Siddhi, can acquire hidden treasures and will be free
from all diseases. He has no fear at all from Agni (fire). “Even if he is thrown into the burning fire, he remains
alive without fear of death.”, (Gheranda Samhita).
Anahata chakra qui preside à l’ouverture, à la purification du cœur

Anahata Chakra is situated in the Sushumna Nadi (Sukshma centre). It has control over the heart. It
corresponds to the Cardiac Plexus in the physical body. This corresponds to Mahar Loka. The Chakra is of
deep red colour. Within this Chakra there is a hexagonal space of smoke or deep black colour or the colour of
collyrium (used for the eyes). This chakra is the centre of Vayu Mandal (region of air, Vayu Tattva). From
here 15 Yoga Nadis emanate. The sound that is produced by each Nadi is represented by the following
Sanskrit letters:—kö K:ö g:ö G:ö {ö c:ö Cö j:ö J:ö W:ö Xö Yö (kaü khaü gaü ghaü ïaü caü chaü jaü jhaü ¤aü
ñaü and ñhaü). The Bijakshara y:ö (yaü), the Bija of Vayu, is here. The presiding deity is Isha (Rudra) and
Devata is Kakini. In the Muladhara Chakra there is Svayambhu Linga and in Anahata Chakra we have Bana
Linga. Kalpa Vriksha, which gives all the desired things, is here. Anahata sound, the sound of Shabda
Brahman, is heard at this centre. When you do Sirshasana for a long time, you can distinctly hear this sound.
Vayu Tattva is full of Sattva Guna. Vishnu Granthi is in this Sthana.
Anahata or "Unstricken" is the Fourth or Heart Chakra-gives knowledge of past present and future.
Clairaudience and clairvoyance often occurs. There is awareness of one's karma. The effects of meditating on
Anahata are considered to be esoteric. It is to be experience for oneself. When the kundalini and Point of
Awareness meet in Anahata, the enlightenment experience of seeing God in everything (not a concept but the
actual seeing)occurs. It is the state of a saint, prophet or mystic. There is a deep love of sound. Obstacles in
Anahata are experiences of purgatory or spirit realms, restless wondering, boredom and emotional
disturbance and fear. He may become a "spiritual window shopper" jumping from one tradition to
anotherseeking liberation from his restlessness, lonliness or boredom. The Anahata sleeping pattern is often 4-
6 hours a night sleeping on the left side.
He who meditates on this Chakra has full control over Vayu Tattva. He gets Bhuchari Siddhi, Khechari
Siddhi, Kaya Siddhi, etc., (flying in air, entering the body of another). He gets cosmic love and all other divine
Sattvic qualities.
Vishuddha chakra qui libère l’énergie de la parole

Vishuddha Chakra is situated within the Sushumna Nadi at the base of the throat, Kantha-Mula Sthana. This
corresponds to Janar Loka. It is the centre of Akasa Tattva (ether element). The Tattva is of pure blue colour.
Above this, all other Chakras belong to Manas Tattva. The presiding deity is Sadasiva (Isvara Linga), and the
Goddess is Shakini. From this centre emanate 16 Yoga Nadis which appear like the petals of a lotus. The
vibrations that are produced by the Nadis are represented by the 16 Sanskrit vowels
VEDETI: http://www.flickr.com/photos/pata_n_jali/2217754701/sizes/m/in/set-72157594240165128/
http://www.flickr.com/photos/pata_n_jali/2212113022/in/set-72157594240165128/
Akasa Mandal (the region of ether) is round in shape like the fullmoon. The Bija of Akasa Tattva hö (haü) is
in this centre. It is of white colour. This Chakra corresponds to Laryngeal plexus in the physical body.
The concentration on the Tattva of this Chakra is called Akasa Dharana. He who practises this Dharana will
not perish even in Pralaya. He attains the highest success. He gets the full knowledge of the four Vedas by
meditating on this Chakra. He becomes a Trikala Jnani (who knows the past, the present and the future).
Vishuddhi ("Pure") Throat Chakra-Calmness Serenity, Purity, great command of speech and and
understanding of dreams and philosophy. Master of the entire self. No longer a slave to the mind. Reasoning
rises above the heart. He has broken the knot of compassion, of attachment to spiritual orders and to ancient
ways. This chakras relates to the "Chit" or Cosmic Consciousness. Only knowledge is sought. Obstacles of the
Point of Awareness in Vishuddhi are negative intellect which can occur from using knowledge unwisely. The
one whose awareness is in Vissudhi generally sleeps from 4-6 hours. When the Point of Awareness and
kundalini meet in Vishuddhi, the enlightenment experience common to Taoism occurs. It is a state of non-
judgement where the commentary of the mind ceases. There is no interference with the experience. Reality
presents itself as it is.
Ajna chakra qui donne une vision claire

Ajna or the command wheel. This chakra is the third eye. The chakra is referred to as the command wheel or guru
chakra because this is the psycho-energetic centre through which telepathic communications from the guru are
received. Seenas a two petalled lotus. At this level the aspirant has moved beyond the five elements.
Ajna Chakra is situated within the Sushumna Nadi and its corresponding centre in the physical body is at the
space between the two eye-brows. This is known as Trikuti. The presiding deity, Paramasiva (Shambhu), is in
the form of Hamsa. There is Goddess Hakini (Sakti}. Pranava xdvng (Om) is the Bijakshara for this Chakra.
This is the seat of the mind. There are two petals (Yoga Nadis) on each side of the lotus (Chakra) and the
vibrations of these Nadis are represented by the Sanskrit letters:—xdvng (Ham) and (Ksham). This is the
Granthi Sthana (Rudra Granthi). The Chakra is of pure white colour or like that of the fullmoon (on the
Purnima day). Bindu, Nada and Sakti are in this Chakra. This Chakra corresponds to Tapo-Loka. The
corresponding centre in the physical body is at the Cavernous Plexus.
Ajna ("Authority" or "Unlimited Power") Brow Chakra- One receives benefits of all the chakras while
meditation on Ajna. Past life karma is destroyed and there is freedom from all conditioning. There is a
freedom from attachments and appeasement of obsessions and desires. A continuous state of samadhi ( an
experience of realized non-duality) may occur. There are visions of the past, present and future. Whatever is
desired comes true. All internal and external changes no longer cause suffering. When the kundalini and Point
of Awareness meet here, the state of enlightenment common to Buddhism is experienced. It is the state of non
judgement of the previous chakra coupled with the realization of the dependently arising nature of the
Universe. The entire Universe is seen in whatever is viewed. It is the quintessential "To see the Universe in a
grain of sand." There is an appeasement of all obsessions. Those with the Point of Awareness in Ajna in Ajnea
sleep little. Two hours or so a night. The sound that this chakra responds to is "Aum" chanted repeatedly in a
specific way. And while it is perhaps instinctive for the seeker to want to immediately start working on this
chakra, as the benefits meditating on all the chakras are experienced, be aware that it has long been observed
chanting "Aum" repeatedly will transform a householder (homeowner) into a sanyasi (one who has renounced
the world) or a beggar. It means this practice may impact your dwelling, family and possessions.
He who concentrates at this centre destroys all the Karmas of the past lives. The benefits that are derived by
meditation on this Chakra cannot be described in words. The practitioner becomes a Jivanmukta (liberated
man while living). He acquires all the 8 major and 32 minor Siddhis. All Yogis and Jnanis too concentrate to
this centre on the Bijakshara, Pranava ! (OM). This is called Bhrumadya Drishti (gaze at the space between
the two eye-brows)..
Sahasrara chakra le lotus aux mille pétales, dont l’ouveture permet l’état d’unité
Sahasrara ("Thousand Petaled" or also called Shunya meaning "Empty" or "Void")-The plane of happiness.
There is no activity of the mind, no knower, no knowledge, nothing to be known. Knowledge, knower and
known become one. There is liberation of the senses. Emotions and desires dissolve. Union is attained. There is
no sense of seperate existence as long as in physical body. All siddhis are obtained, but this individual has no
desire to use those siddhis. When the Point of Awareness and kundalini merge at Sahasrara enlightenment
experience common to Hinduism is experienced. There is no separation between the experience and the
experiencer. You are what you see. The ancients called this state "Aham Bramhasmin.", meaning "I am That"
or "I am this whole process called the Universe."
Sahasrara Chakra is the abode of Lord Siva. This corresponds to Satya Loka. This is situated at the crown of
the head. When Kundalini is united with Lord Siva at the Sahasrara Chakra, the Yogi enjoys the Supreme
Bliss, Parama Ananda. When Kundalini is taken to this centre, the Yogi attains the superconscious state and
the Highest Knowledge. He becomes a Brahmavidvarishtha or a full-blown Jnani.
The word Sahasradala-Padma denotes that this Padma has 1000 petals. That is, one thousand Yoga Nadis
emanate from this centre. There are different opinions about the exact number of petals. It is quite sufficient if
you know that innumerable Nadis proceed from this centre. As in the case of other Chakras, the vibrations
that are made by the Yoga Nadis are represented by the Sanskrit letters. All the 50 letters of the Sanskrit
alphabet are repeated here again and again on all Yoga Nadis. This is a Sukshma centre. The corresponding
centre in the physical body is in the brain. The term “Shat-Chakras” refers only to the chief.
The Sanskrit Chant that activates Sahasrara is:
Om
Sat Chit Ananada
Parabrahma Purushothama Paramathma
Sri Bhagavathi Sametha
Sri Bhagavathe Namaha
Brahmarandhra
“Brahmarandhra” means the hole of Brahman. It is the dwelling house of the human soul. This is also known
as “Dasamadvara,” the tenth opening or the tenth door. The hollow place in the crown of the head known as
anterior fontanelle in the new-born child is the Brahmarandhra. This is between the two parietal and occipital
bones. This portion is very soft in a babe. When the child grows, it gets obliterated by the growth of the bones
of the head. Brahma created the physical body and entered (Pravishat) the body to give illumination inside
through this Brahmarandhra. In some of the Upanishads, it is stated like that. This is the most important part.
It is very suitable for Nirguna Dhyana (abstract meditation). When the Yogi separates himself from the
physical body at the time of death, this Brahmarandhra bursts open and Prana comes out through this
opening (Kapala Moksha). “A hundred and one are the nerves of the heart. Of them one (Sushumna) has gone
out piercing the head; going up through it, one attains immortality” (Kathopanishad).
Lalana Chakra
Lalana Chakra is situated at the space just above Ajna and below Sahasrara Chakra. Twelve Yoga Nadis
emanate from this centre. The vibrations that are made by the 12 Nadis are represented by the Sanskrit
letters: (Ha, Sa, Ksha, Ma, La, Va, Ra, Ya, Ha, Sa, Kha and Phrem). It has OM as its Bija. At this centre the
Yogi concentrates on the form of his Guru and obtains all knowledge. This has control over the 12 pairs of
nerves that proceed from the brain to the different sense-organs.
In general, the perfected ones (siddha)[see YS 3.33] has the realization of non-duality. Thought and objective
are no different. What stands between energy and matter is the illusion of time. The wisdom of the
relationship between energy matter and time can lead to freedom.
[RO] Trebuie subliniat ca nabhi chakra nu inseamna manipura chakra, ci desemneaza centrul buricului de
unde pornesc diferite nadis spre toate partile corpului.
Doua puteri occulte: capacitatea de a suspenda foamea(kshudh nivrittih; inedia) si capacitatea de a

suspenda setea(pipasa nivrittih;isetia); Two occult powers: the cessation of hunger(kshudh nivrittih;
inedia) and the cessation of thirst (pipasa nivrittih ; isetia); Deux pouvoirs occultes: la cessation de la
faim(kshudh nivrittih; l'inédie) et la cessation de la soif(pipasa nivrittih ;l'isétie); Dos poderes ocultos
de la mente: la cesación del hambre(kshudh nivrittih; inedia) y la sed (pipasa nivrittih; isetia);
YS 3.31. 3.31. kNYkÝp:ð x:Ø¡tp:p:as:aen:v:àe¶:H.
.3.31.k{Qkªpe]iu Tppasainv&iÄ>
kaṇṭha-kūpe kṣut-pipāsā-nivṛttiḥ
kaõñhakåpe kùutpipàsànivçttiþ
kanthakupe ksutpipasa nivrittih
R: [Prin practicarea samyama asupra] kantha-kupa(golului gatului; vishuda chakra) se obtin [doua puteri
occulte]: suspendarea foamei(kshudh nivrittih; inedia) si suspendarea setei(pipasa nivrittih;isetia);
E: [By performing Samyama] on the hollow of the throat (kantha-kupa; vishuda chakra) [there come two occult
powers]: the cessation of hunger(kshudh nivrittih; inedia) and the cessation of thirst (pipasa nivrittih ; isetia);
F: [En pratiquant Samyama] sur le creux de la gorge (kantha-kupa; vishuda) [on obtient deux pouvoirs occultes]:
la cessation de la faim(kshudh nivrittih; l'inédie) et de la soif(pipasa nivrittih; isetia);
S:[Efectuando samyama) sobre la cavidad de la garganta (kantha-kūpe; vishuda) la cesación del hambre(kshudh
nivrittih;inedia) y la sed(pipasa nivrittih;isetia);

kaṇṭha (kantha) (क ठ ) = R: MW245.3 (masculin) gat; esofag; gatlej; gatuire; stramtoare, guler; deriva de la √kan (a face
zgomot;a crea sunete; a striga); III.30; E: throat; throat wheel; F: cou; gorge; la trachée; voix;son; S: MW245.3 (masculino)
garganta, cuello; deriva de √kan (hacer ruido, gritar); III.30
kūpa(kupa) (कूप ) = R: MW300.1 (masculin) scobitura; gol; cavitate vid;vacant; deriva de la ku (prefix ce indica “scadere,
disparitie, pieire”, deficienta; “lipsa”) + ap (activitate;apa;starea incolora a apei); kūpe (masculin, locativ singular) III.30; E: pit,
well, cavity; F: puits; fontaine; grotte;fond; S: MW300.1 (masculino) hueco, vacío, cavidad, hoyo; deriva de ku (prefijo que
indica “deterioro”, “deficiencia”) + ap (trabajo; agua); kūpe (masculino, locativo singular) III.30;
kaṇṭha kūpe(kantha kupa) = R: golul gatului; omusor; esofag; scobitura gatlejului; E: gullet ;throat-well; pit of the
throat; the centre of f orce in the well of the throat; hollow of the throat; F: le creux de la gorge; vishuda; la fontaine de la
gorge; le fond de la gorge; S: la cavidad de la garganta;
kṣut (kshut) ( ुध ् ) = R: MW331.2(femenino) foame;deriva de la √ksudh (a simti foamea); III.30; E: hunger; famine,
starvation; F: faim ; S: MW331.2(femenino) hambre; deriva de √ksudh (sentir hambre); III.30;
pipāsā (pipasa) ( पपासा )= R: MW627.3 (femenin) sete, zeul bauturii; deriva de √pā (a bea); III.30; E: thirst,
thirstiness;craving; F: soif;S: MW627.3 (femenino) sed, deseo de beber; deriva de √pā (beber); III.30;
nivṛttiḥ (nivrittih) (िनवृ )= R: MW560.2 (femenin) lipsa de modificare, miscare ori fluctuatie; stingere; incetare completa;
disparitia; anulare, suspendare;dizolvare; eliberarea de; indepartare; ni ( a cobori;a penetra;a anihila) + vritti (modificare, rotatie,
fluctuatie;vedeti YS 1.2 ), deriva de la √vrit (a se invarti,vartej,a se misca); 1) eliminare, suprimare, distrugere; 2) incetare,
oprire,punere in repaus,a apune; a pierde,a lesina ,a stinge; disparitie; III.30; nivrittih (femenin, nominativ, singular) IV.30;
E:cessation; still; freedom from; the discontinuation; completely ceases; the cessation (of desire); F: cessation;disparition;
supprimation; apaiser; retour; S: MW560.2 (femenino) ausencia de modificación, giro o fluctuación; ni (descender, penetrar) +
vritti (modificación, giro, fluctuación), deriva de √vrit (girar, revolver, rodar, mover); 1) eliminación, supresión, destrucción; 2)
cesación, parada, desvanecimiento, desaparición; III.30; nivrittih (femenino, nominativo, singular) IV.30;
vṛtti(v:àe¶: ) == R: vedeti YS 1.2; E: see: YS 1.2; F: conduit;
Religious traditions of inedia

Roman Catholicism also has traditions of inedia, in which saints, as well as Jesus, are claimed to have been able to
go for months or years without any food (or with no food but Communion).Technically speaking, inedia is the
abstinence from all nourishment for great lengths of time. Among the saints this gift is usually manifested as the
ability to exist for months or years with no food but Holy Communion. Profiled saints reported to have received this
charism include: Alpais of Cudot ,Helen Enselmini ,Elisabeth the Good ,Lydwina of Schiedam
Mary Ann de Paredes ,Marthe Robin (allegedly 53 years) ,Nicholas of Flue (According to legend, he survived for
nineteen years with no food except for the Eucharist.) ,Therese Neumann ,Alexandrina Maria da Costa
Paramahansa Yogananda's Autobiography of a Yogi details two alleged historical examples of inedia: Giri Bala and
Therese Neumann.
Inedia is an esoteric practice performed by eastern ascetics,in which food and possibly water are not necessary, and
that humans can be sustained solely by prana (the vital life force in Hinduism), or according to some, by the energy in
sunlight.Recently some groups such as the Breatharian Institute of America have promoted the practice as an option
for anybody, once the proper techniques for accessing it are made known.
L'inédie, vivre sans manger
Le surnaturel est un domaine que peu de personnes osent aborder, tant son étendue est large, complexe et
abyssale.
Certains spécialistes ont approché la question du surnaturel dans la vie quotidienne, chez les médiums, d'autres se
sont attardés sur les mystiques, qui représentent la majorité des cas. De la bilocation (le don de se trouver à deux
endroits simultanément) à l'incorruptibilité du cadavre (corps retrouvé intact plusieurs années après la mort), en
passant par la lévitation, les stigmates et l'inédie (jeune absolu), les mystiques n'ont pas manqué de nous
surprendre, au fil de leur existence, par les charismes qu'ils possédaient.
En dépit d'une vie quasi normale, parfois ponctuée de souffrances, de rejets, de reproches de la part de leur
entourage ou de l'Église, aucun mystique ou médium ne présenta la moindre faille : le don était ancré en chacun
d'eux pour servir leur prochain et apporter une part de leur legs à l'évolution des êtres humains.
L'inédie, à l'instar du miracle, se caractérise toujours par l'impossibilité théorique (selon un paradigme scientifique) de
la chose considérée. Par exemple : vivre plus de huit jours sans boire, ou plus de deux mois sans s'alimenter, est
scientifiquement considéré comme "impossible". L'inédie va en général de pair avec des faits de l'ordre du
miraculeux. Le terme inédie s'emploie à propos d'une personne qui ne se nourrit pas, sans raison physiologique
particulière, ni médicalement expliquée – le sujet inédique n'est pas « affamé ».
Saint Nicolas de Flue (1417-1487) : il aurait vécu 19 ans en vivant seulement de l'Eucharistie.
Marthe Robin (1902-1981), dont les partisans disent qu'elle aurait été inédique pendant plus de 50 ans et
l'Allemande Thérèse Neumann dont les partisans disent qu'elle aurait aussi été stigmatisée. Des demandes de
béatification ont été introduites auprès du Vatican qui n'a toujours pas donné sa réponse;
Les frères Balayogi, dans le sud de l'Inde, ne se seraient pas nourris pendant plus de 40 ans en restant totalement
immobiles. Une immobilité d'Arhats, assis en position du lotus toute leur vie d'adulte. Des millions de pèlerins sont
venus « voir » les frères une journée entière chaque année afin d'en retirer des bienfaits spirituels et des
consolations.
Los poderes ocultos de la mente

“Dati-mi un punct de sprijin(fix) si voi misca lumea”(Arhimede)
“Dadme un punto de apoyo y moveré el mundo” (Arquímedes)
Inedia es la capacidad de vivir sin el alimento y la capacidad de vivir sin agua(Isetia ) : el cuerpo se puede sostener
solamente cerca prana (la fuerza vital de la vida adentro Hinduism ), o según alguno, por la energía adentro luz del
sol . Mientras que se ve a menudo como esotérico la práctica se realizó por del este asceta S, recientemente
algunos grupos tales como instituto de Breatharian de América han promovido la práctica como opción para
cualquiera, una vez que las técnicas apropiadas para tenerte acceso se den a conocer. De pronto recuerdo a las
santas y a las artistas del hambre. Teresa Neumann, por ejemplo. Cuarenta años sin tomar más que la hostia
sagrada sin perder ni un gramo más que los viernes de pasión. Ni siquiera consideraron darle una cartilla de
racionamiento al principio de la Segunda Guerra
Capacitatea de a sta de neclintit

[Note: In some renditions this is sutra 3.30 or 3.31]
YS 3.32. 3.32. kÝm:ün:aáø sT:òy:üm:Î .
kūrma-nāḍyāṃ sthairyam.
kurma nadyam sthairyam
R: [Prin samyama asupra] kurma-nadi [canalul subtil al broastei testoase; locul unde barbia atinge pieptul
in kurma mudra si jalandhara bandha] se obtine neclintirea (sthairya) [somatica si emotionala]
E: [By samyama] on the "tortoise channel" (kurma-nadi) gives one the means to remain motionless (sthairya)
[stable and calm even in very stressful situations].
F: [Par la pratique de samyama] sur le "conduit de la tortue"(kurma-nadi) [on obtient] la stabilité(sthairya)
S: [Efectuando samyama] sobre el "conducto de la tortuga" (kurma-nadi) [se logra] estabilidad
(sthairyam)[emocional, corporal] .

kūrma (kurma) (कूम ) = R: broasca testoasa; E: tortoise; F: tortue; S: MW300.2 (masculino) 1) tortuga; 2) tipo de
energía sutil (prāna) con sede en el pecho; III.31
nāḍī (nadi) (ना ी )= R: canal subtil,curent de energie, conducta, cale prin care circula suflul vital:prana; ; E: channel, duct,
pit, tube ; F: conduit,canal,courant d’énergie, voie où circule le souffle vital:prana; S: MW534.2 (femenino); 1) tubo, conducto
tubular; 2) canal sutil, conducto de la energía sutil (prāna); nāḍyāṃ (femenino, locativo, singular) III.31
kūrma nāḍī (kurma nadi) = R: canalul subtil al broastei testoase;locul unde barbia atinge pieptul in kurma mudra si
jalandhara bandha; E: tube or nerve below the throat center; ; F: le "conduit de la tortue"; le tube bronchique; l’endroit où se
pose le menton sur la poitrine quand on fait kurma mudra ou jalandhara bandha; S: la región del pecho;
sthairya ( थैय ् ) = R: stabilitate,fermitate,soliditate; E: steadiness ,motionless, being settled in; F: le calme;
stabilité,fermité,solidité; S: MW1265.2 (neutro); firmeza, estabilidad, fijeza, permanencia; deriva de √sthā (permanecer,
continuar, adoptar una posición); sthairye (neutro, locativo, singular); II.39; sthairyam (neutro, nominativo, singular) III.31;
[Prin samyama asupra] kurma-nadi(canalul subtil al broastei testoase;locul unde barbia atinge pieptul in
kurma mudra si jalandhara bandha) se obtine capacitatea de a ramane intr-o stare de calm neclintit
(sthairya) [somatic si emotional]
[Samyama] on the ‘tortoise channel’ (kurma-nadi)[below the throat; on the chest area and enquiry into the
sensations felt there in different physical and mental states], gives one the means to remain motionless (sthairya)
[VIV]On the nerve called Kurma, (comes) fixity of the body. When he is practising, the body is not disturbed.
[F] Comments: According to the Yoga-Bhashya, the “tortoise duct” is a tubelike structure found in the chest below
the “throat well.” This may be one of the many pathways of the life force that comprise the subtle body.
[SWJB] By samyama on this energy channel (nadi), there comes steadiness of a tortoise. Recall that a preliminary
level of steadiness of meditation posture is attained by focusing on the infinite
[RO] Aici stabilitate inseamna atat capacitatea obisnuita, cat si capacitatea aparent miraculoasa. Yoginul poate
deveni atat de stabil, incat el nu poate fi miscat nici chiar prin aplicarea unei mari forte. Stabilitatea mai poate
insemna stabilitatea corpului in timpul starii de meditatie. Ea mai poate insemna si stabilitate mentala perfecta.
Toate acestea pot fi dobandite facand samyama (identificare) asupra lui kurma nadi.
Kurma nadi se presupune a fi situata dedesubtul scobiturii gatlejului. El are forma unei broaste testoase, de
aici venind denumirea de kurma nadi. Cea mai usoara metoda de a practica samyama (identificare) asupra
acestui nadi este de a medita asupra punctului unde barbia atinge pieptul in jalandharabandha sau in
sarvangasana. In aceste doua tehnici barbia atinge pieptul aproape de kurma nadi, fiind usor prin urmare de a
localiza kurma nadi pentru a practica samyama asupra lui.
Capacitatea de a vedea fiintele perfecte (siddha)/The vision of the perfected ones/La vision spirituelle
des êtres realisés(siddhas)/ La visión de los seres perfectos(siddha)
[Nota :in alte variante apare in pozitia YS 3.31ori 3.32]
YS 3.33. 3.33. m:ÜD:üjy:aðet:e\: es:¹dS:ün:m:Î .
.3.33.mUÏJ
R yaeiti;isÏdzRnm!
mūrdha-jyotiṣi siddha-darṡanam.
R: [Prin samyama asupra] luminii(jyotis) din crestetul craniului [asupra sahasrara chakra] se realizeaza
capacitatea de a vedea siddha [fiintele perfecte sau desavarsite; nemuritorii, sfinti; oameni divini;zei]
E: [By samyama] on the light(jyotis) in the crown of the head(murdha), one acquires the vision of the perfected
beings (siddhas)[masters, saints, gods ]
F: [Par la pratique de samyama] sur la lumière coronale dans la tête [sahasrara chakra] on obtient la vision
spirituelle des êtres realisés(siddhas) [saints; les êtres divins; les êtres humains qui ont atteint l'immortalité et et
l'omniscience après avoir obtenu la libération (moksha)];
S: [Efectuando samyama]sobre la luz (jyotis) localizada en la coronilla (murdha)[se logra] la visión(darshana) de
los seres perfectos (siddha) [videntes, magos, santos, emancipado de la ley natural; poseedor de poderes mágicos].

mūrdhan(murdhan) (मूधन ् ) = R: MW826.1 (masculin) cap;coroana;crestetul capului;frunte;aura in jurul capului;coronita;
deriva de la:√mūr (solidificare, condensare); III.32; E: MW826.1 (masculine) head, crown ; crown of the head; top;forefront;
from:√mūr (become + solidified, precipitate); III.32; ; F: tête;crane;sommet; S: MW826.1 (masculino) cabeza; coronilla, cima
de la cabeza; deriva de √mūr (solidificarse, condensarse); III.32;
jyotiṣ (jyotis)( योितष ् ) = R: MW427.2 (neutru) lumina, stralucire, cerc luminos; deriva de la √jyut ( a straluci, a ilumina);
jyotiṣi (neutru, locativ, singular) III.33; E: MW427.2 (neutral) the bright effulgence, lucidity, luminosity, inner light, supreme or
divine light ;light; brilliance, brightness, shininess; splendor; circle; ring of light; from:√jyut (glow, shine,radiate,emit light;
flare;gleam,glitter,shimmer,illuminate,enlighten); jyotiṣi (neutral gender, locative, singular) III.33; ; F: lumière; luminosité;
clarté;lueur; S: MW427.2 (neutro) luz, brillo, círculo luminoso; deriva de √jyut (brillar, iluminar); jyotiṣi (neutro, locative,
singular) III.33;
siddha(िस ) = R: MW1215.1 (masculin) 1) perfect; implinit; realizat; cel ce poseda puteri magice(siddhi), clarvazator;profet,
mag, sfant, eliberat de legea naturala sau de statutul profan ; fiintele perfecte sau desavarsite; nemuritorii, sfintii; oamenii
divini;zeii; 2) perfect, initiat; deriva de la: √sidh (1. a respinge,a refuza, a preveni,a avertiza; 2. a obtine;a castiga; a avea succes;
III.33; E: MW1215.1 (masculine) 1) perfect; accomplished;perfected one; masters possessor of magical powers; owner of magic
capacities; perfected one;magician, enchanter, sorcerer, wizard;clairvoyant; prophet, seer; saint; blessed; holy; free or released
from natural law, liberated of natural statute; 2) perfect, improved, increased in quality; initiate; from: √sidh (1. repel, repulse,
refuse, decline, deny, reject; deviate; divert;deflect; prevent; previse; warn; inform; avert, avoid; preclude; 2. obtain, acquire,
come by; procure, secure; earn, achieve; achieve + success, be successful; III.33; ; F: être realisé;semi-divin; douê des siddhis;
accompli, réalisé; gagné, obtenu; parfait ; qui a atteint son but, réalisé son objectif, accompli sa mission;achevé, prêt; not. riz;
stable, immuable, éternel; syn. nitya; opp. kārya | phil. qui a atteint le but suprême ; doué de vertus surnaturelles, merveilleux,
magique — m. qui a atteint la perfection; saint, bienheureux ; magicien ; phil. Accompli, être humain devenu immortel et
omniscient après avoir obtenu la libération [moksha], et doué de pouvoirs magiques [siddhi]; les siddhās habitent Bhuvar,
l'Entre-Ciel-et-Terre ;gram. (règle) mutuellement applicable — n. magie, surnaturel.vient du terme sanskrit SIDH, réussir,
atteindre le but, valoir, accomplir, réaliser ; le Siddha est celui qui est accompli, doué de Siddhi qui sont des pouvoirs surnaturels
; dans le Nord de l'Inde on les appelle Natha, dans le sud, Sittar ; le culte des Siddha est conservé chez les Kanphata, yogins de
tradition antique. On admet l'existence de 84 Siddha et de 9 Natha, personnages semi-divins et semi-humains qui vivent dans des
endroits inaccessibles, le plus souvent l'Himalaya ; voir Lettres de Bénarès de Jean Rivière, page 174; S: MW1215.1
(masculino) 1) poseedor de poderes mágicos, vidente, mago, santo, emancipado de la ley natural; 2) perfeccionado, adepto;
deriva de √sidh (1. repeler, rechazar, prevenir, desviar; 2. conseguir, tener éxito; III.33;
from drish; ; F: vision, point de vue; S: MW470.3 (masculino) observación; deriva de √dṛś (ver, observar, comprender); 1) el
hecho de ver, la percepción ocular, la visión; 2) comprensión, doctrina, punto de vista, sistema filosófico, conocimiento,
enseñanza; I.30 - II.6 - II.41; darśanam (neutro, nominativo, singular) III.33;
[VIV]Siddhas are beings who are a little above ghosts. When the Yogi concentrates his mind on the top of his head,
he will see these Siddhas. The word Siddha does not refer to those men who have become free — a sense in which it
is often used.
[RO] Aici murdha inseamna sahasrara. Lumina este legata mai mult de ajna chakra, situata intre sprancene.
Samyama asupra lui ajna chakra poate aduce rezultatul mai repede. Cand aceasta lumina straluceste in fata
mintii, ea da nastere viziunii spirituale, in care aspirantul are perceptia directa a difertilor maestri yogini.
Maestrii sunt capabili sa traiasca fara corp, deoarece ei au dobandit control complet asupra functiilor lor
psihice voluntare si involuntare, deci ei pot rupe legatura cu corpul. Ei pot trai fara corp fizic, fiind numiti
siddhas. In mod obisnuit noi nu-i putem vedea, deoarece ei n-au corp fizic ca noi, dar atunci cand se practica
samyama asupra lui ajna chakra sau sahasrara, yoginul ii poate intalni si poate comunica cu ei, existand
astfel posibilitatea ca el sa fie ghidat si sfatuit de ei.
Nota: Le terme "Siddha" vient du mot "siddhi" qui signifie l'expérience de Shiva. Siddhisvara, Dieu des Siddhis, est
le nom de Siva. Siddhis indique si les pratiquants de yoga ont atteint une étape en direction du but ultime, à savoir la
libération. Il est faux de croire que les Siddhas sont des magiciens ou des acètes grossiers crédités de pouvoirs
surnaturels. Ce ne sont pas des athées ou des agnostiques comme on a coutume de le croire. Ils croient en Dieu, mais
pas en un Dieu de telle ou telle religion. Pour la plupart d'entre eux il existe un Dieu, un Siva, sans aucune limitation
ou attributs, Siva est grammaticalement ou philosophiquement une conception impersonnelle. Le vrai nom de "Siva"
est "Cela" ou "Atu" ou "le fait d'être cela" ou "le fait d'être Tel". Un véritable Siddha est au-delà de l'athéisme et tout
autant de la foi (théisme).Un Siddha est un libre penseur et un révolutionnaire qui refuse de se laisser emporter par
telle ou telle religion, telle ou telle écriture et tel ou tel rituel. Un siddha Tamoul dit : "Un Siddha c'est celui qui a
brulé les sastras". Ceci ne doit pas être interprété littéralement, cela signifie en fait que pour un jnanin, "les Vedas ne
sont pas les Vedas". Un Siddha est celui qui a atteint l'état de réalisation qui le libère des injonctions des sastras, et
qui le conduit au-delàs des Vedas. A ce stade les sastras deviennent des éléments sans importance. Il y a toujours un
gouffre entre les mots et l'expérience qu'ils décrivent. Rechercher l'illumination par les mots et les idées c'est comme
s'attendre à ce que la vue d'une carte de restaurant parvienne à satisfaire les processus internes d'un homme qui a
faim. Une description ne peut jamais réussir à transmettre l'expérience. Tout les sastras, Vedas, Puranas, et
différentes sectes religieuses transforme l'humanité en des animaux conditionnés. La vérité est l'expérience vécue et
elle ne peut être traduite totalement par aucun sastra. Comme le dit une chanson Doha : "Regarder un fruit dans un
arbre ne veut pas dire le sentir. La maladie disparait-elle à la vue d'un médecin?" Les Siddhas semblent être opposés
aux écritures, mais leurs tempéraments est celui des dévots. Ce sont des "pieux rebelles" à l'intérieur du champ de la
religion et en tant que tel ils ne sont pas athées. Le Siddha Karai établit une distinction entre un Siddha et un non-
Siddha en disant qu'un Siddha se dirige vers la voie de l'expérience alors qu'un non-Siddha se dirige vers le chemin
des écritures.
Un Siddha est celui qui jouit d'une béatitude parfaite même lorsqu'il est dans son corps physique. Le corps est traité
par lui comme le meilleur instrument de réalisation de la vérité. Semblable aux fleuves sacrés, aux temples, aux
montagnes etc., le corps est un passage sacré en direction de la Réalité ultime. Sivavakkiyar soulève une question
pertinente : pourquoi devrions-nous aller dans ces endroits quand le seuil est en nous? Les Siddha savent comment
conserver le corps à travers des rayons de lumière ("mani" en tamoul) les ondes sonores ("mantra") et la médecine
("marundu" ou "ausadha" en tamoul). La technique de la conservation du corps est appelée kaya sadhana : c'est une
tentative pour atteindre un corps parfait appelé Siddha deha. En résumer, celui qui a obtenu le pouvoir de
dématérialisation et de spiritualisation du corps, et sait comment transmuer le physique corruptible en une base de vie
supra-physique incorruptible est un Siddha. Un Siddha atteint et possède un corps spirituel et éternel appelé divya-
deha et il est celui qui finalement se libère du cycle karmique et atteint la libération du temps. En utilisant
l'expression de Mircea Eliade nous pouvons dire que les Siddhas sont ceux "qui ont compris la libération comme
étant la conquête de l'immortalité". (from:http://www.babajiskriyayoga.net/french/art_13.htm)
Omnicunoasterea si omnipotenta[vedeti si: YS 3.50] / Omniscience and Omnipotence (unlimited power; from
Latin: Omni Potens: "all power") [see also: YS 3.50]/ L'Omniscience et L'Omnipotence ("toute puissance")
/La Omnisciencia(la capacidad de saberlo todo) y la Omnipotencia (literalmente “todo poder”)
[Nota: in alte variante apare in pozitia: YS 3.32 ori 3.33]

YS 3.34. )aet:B:a¾a s:v:üm:

àait-aÖasvRm!.34.
prātibhād vā sarvam.
R: Ori(vā) prin [samyama asupra] luminii cunoasterii nemijlocite(pratibha) orice lucru (sarvam) [fiecare lucru
poate fi cunoscut si controlat]
E: Or (vā) by [samyama on ] the effulgent light of direct knowledge (pratibha) everything (sarvam) [each thing
can be known and controlled];
F: Ou bien, par [gràce au samyama sur ] l'éclair de la connaissance directe (pratibha) tout (sarvam) [chaque
chose peut être connue et contrôlée(omniscience et omnipotence)]
S: También (vā) [mediante samyama] sobre un destello del conocimiento instantáneo(pratibha) [sin el concurso
de pramāna] todo (sarvam) [cada uno de los objetos poder estar conocido y controlado].
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word)/ Etimología:

prātibha(pratibha) ( ाितभ )= R: MW706.3 (masculino) capacitati de cunoastere directa, cunoastere eliberatoare
(tārakajñāna); semn de iluminare; cunoastere supranormala, intuitie, cunoastere transcendentala; perceptia extrasenzoriala
nemijlocita a celor cinci tanmatra; perceptie supranaturala; intuitie; facultatea de constiinta superioara;premonitie; precognitie;
iluminare spontana; cunoastere instantanee realizata fara ajutorul cunoasterii corecte mijlocite[de impulsurile din mediu
receptionate de simturi si procesate analitic si analogic; marturiile senzoriale, rationale ori cele emise de autoritati credibile
(parinti, scoala, religioase);vedeti YS 1.6 (pramāna)], pra (inainte de ceva, in fata) + ati (super, peste, deasupra, in
varful;dincolo) + √bhā (a ilumina, a straluci); III.37(36); prātibhād (masculin, ablativ, singular) III.34(33); E: MW706.3
(masculine) supernatural perceptions; intuitional or extraordinary capacities for perception; intuitive light of higher knowledge
prescience; faculties of premonition; intuitional knowledge; spontaneous enlightenment; spontaneous illumination; sudden
enlightenment, insight, intuition, direct knowledge [without the help of right perception or valid cognition (pramāna);see YS
1.6], glimmer of enlightenment, liberating knowledge (tārakajñāna); supernormal knowledge,direct
knowledge,intuition,prescience, pra (before smth.; ahead, in front,before) + ati (super, over, above, at top of, beyond) + √bhā
(illuminate,enlighten,shine, make glimmer,radiate,emit light); III.37(36); prātibhād (masculine, ablative, singular) III.34(33); F:
intuition; l'éclair de la connaissance directe; une faculté de la conscience holistique(prathiba) qui perçoit directement; les facultés
subtiles de percevoir directement; les pouvoirs surnaturels d’entendre(shravana), du toucher (vedana), du voir(adarsha), du
gout (asvada) et du sentir (varta);S: MW706.3 (masculino), la intuición, conocimiento trascendental; percepciones
paranormales; iluminación espontánea; conocimiento instantáneo (sin el concurso de pramāna), atisbo de iluminación,
conocimiento liberador (tārakajñāna); pra (antes de algo, delante) + ati (sobre, encima, más allá) + √bhā (iluminar, brillar);
III.37(36); prātibhād (masculino, ablativo, singular) III.34(33);
manner); ; F: tout; chaque; S: MW1184.3 (adjetivo, masculino) todo, cada uno, entero, completo; I.25 - I.51 - II.31 - II.37 -
III.11 - III.17 - III.50 - III.55 - IV.23 - IV.31; sarvam (neutro, nominativo, singular) II.15 - III.34;
[VIV]All these can come without any Samyama to the man who has the power of Pratibha (spontaneous
enlightenment from purity). When a man has risen to a high state of Pratibha, he has that great light. All things are
apparent to him. Everything comes to him naturally without making Samyama.
[RO] Toate puterile psihice mentionate pana acum pot fi dobandite printr-o facultate speciala numita pratibha. Deci,
puterile psihice pot fi dobandite ori individual, ori toate odata, prin pratibha.
Ideea de pratibha va fi clarificata in sutra 37,45 a acestui capitol. Ea desemneaza un fel de intuitie superioara. Este un
proces de cunoastere care e dincolo de ratiune. Pe masura ce constiinta superioara se dezvolta, o lumina speciala este
proiectata asupra obiectelor cu care se confrunta mintea. Acest lucru se numeste cunoastere prin pratibha. Aceasta
calitate este primul stadiu al lui viveka jnana, adica cunoasterea dobandita prin separarea materiei de energie. La fel cum
lumina soarelui face sa dispara orice umbra, aceasta facultate superioara devine capabila sa inteleaga oricat si orice.
(Bhasya) pratibham nama tarakam tadvivekajasya jñanasya purvarupam yatha+udaya prabha

bhaskarasya tena va sarvam eva janati yogin1 pratibhasya jñanasya+utpatti iti.
El conocimiento sobrenatural (taraka) denominado pratibha asiste al yogui y constituye la primera
fase del conocimiento nacido de la discriminación —como el resplandor del sol que anuncia el alba. A
partir de él, el yogui lo conoce todo, o sea a partir del surgimiento de este conocimiento.
Shankara Bhagavatpada — Yoga-Bhashya-Vivarana (s. XIV)

(Vivarana) Este conocimiento surge espontáneamente en el yogui cuando efectúa samyama en el sí
mismo (atmam), o se encuentra totalmente entregado al Ser Supremo (Ishvara).
Chitta-samvit/ Intelegerea completa a naturii traficului mental/ The complete understanding of the nature
of the mind traffic/ La complète compréhension de la nature du flux mental/La completa comprensión de la
naturaleza del flujo de la mente
[Nota:in alte variante apare in pozitia: YS 3.33 ori 3.34]/[Note: In some renditions this is sutra 3.33 or 3.34]
YS 3.35. hàdy:ð ec:¶:s:öev:t:Î
ùdye icÄs<ivt!.35.
hṛdaye citta-samvit
hçdaye cittasa§vit
hrdaye chitta-samvit
R: [Prin practica samyama]asupra centrului inimii de sub stern (hridaye) [se realizeaza] intelegerea completa
(samvit) [a naturii] traficului mental(chitta)
E: [Through the practice of samyama] upon the subtle center of the heart (hridaye), [one gains] a complete
understanding(samvit) of [the nature of] the mind traffic(chitta);
F: [Par la pratique de Samyama] sur le coeur(hridaye)[est acquise], une complète compréhension (samvit) [de la
nature] du flux mental (chitta) ;
S: [Efectuando el control mental (samyama)] sobre el corazón (hridaye) [se logra] una completa comprensión
(samvit) [de la naturaleza] del flujo de la mente (chitta);
àaçœèéêïôuù
hṛdaye(hridaye) = R: inima; centrul energetic subtil al inimii de sub stern; E: heart; F: cœur;pensée;esprit; S: corazón;
citta(chitta)(िच )= R: MW395.3 (neutru) traficul mental; mintea [tiparul "etichetarii",care apeleaza la simboluri
verbale(cuvinte) sau vizuale(imagini, ideograme, caractere), conduce la o eroare de procesare a realitatii si la traducerea
termenului citta(chitta) drept obiect;in realitate chitta nu este un obiect, ci un proces , un fluviu, un flux de vrittis]; traficul din
minte; amintiti-va ca "nu ne putem scalda de doua ori in apa aceluiasi rau"; in univers nu exista lucruri ci doar procese-mintea
este o curgere ca un rau ,care se modifica permanent, un trafic de imagini, ganduri, senzatii (vedeti:vritti);a considera mintea un
obiect conduce la neglijarea "vegherii": mintea e un proces, ca si un rau iar fara practicarea constientei impartiale nu trecem
dincolo de tesatura care alcatuieste ecranul; constiinta periferica; mentalul; substanta mentala; ratiunea, inteligenta,
constiinta;procesele care conduc la manifestarea ecranului mental; constienta;memorie(a-si aduce aminte);gand, idee,parere;
deriva de la √cit (a percepe, a observa,a cunoaste); 1) senzatie perceputa, asupra careia mintea se fixeaza; 2) mintea ori
constiinta in totalitatea sa, impreuna cu toate activitatile si functiile sale 3) sediul, organul, ansamblul functiilor, activitatilor,
proceselor intelectuale, volitive si emotionale ale individului; 4) se compune din intelect (buddhi, mahat; asmitamatra),
constiinta existentei individuale (asmita, ahamkara) si mintea sensibila (manas) sau centralizatorul terminalelor (indriya)de
perceptie senzoriala(jnanen indriya) si de actiune (karmen indriya); 5) termen similar conceptului de instrument intern
(antahkarana) din Samkhya si Vedanta); I.2 - I.30 - I.33 - III.9 - III.19 - III.34 - IV.15 - IV.16 - IV.18 - IV.21; cittam (neutru,
nominativ, singular) I.37 - IV.5 - IV.23 - IV.26; cittasya (neutru, genitiv, singular) II.54 - III.1 - III.11 - III.12 - III.38 - IV.17;
cittāni (neutru, nominativ, plural) IV.4; E: mind; mind stuff; consciousness; reason ;intelligence; mental screen; F: mental; S:
MW395.3 (neutro) mente, razón, inteligencia, conciencia; deriva de √cit (percibir, observar, conocer); 1) sensación, aquello que
es percibido, aquello sobre lo que la mente se fija; 2) mente o conciencia en su totalidad, como conjunto de todas sus actividades
y funciones; 3) la sede, el órgano, el conjunto de las funciones, actividades, procesos intelectivos, volitivos y emocionales del
individuo; 4) se compone de intelecto (buddhi, asmitamatra), conciencia de existencia individual (asmita, ahamkara) y mente
sensible (manas); 5) es similar al concepto de instrumento interno (antahkarana) en el samkhya y el vedanta); I.2 - I.30 - I.33 -
III.9 - III.19 - III.34 - IV.15 - IV.16 - IV.18 - IV.21; cittam (neutro, nominativo, singular) I.37 - IV.5 - IV.23 - IV.26; cittasya
(neutro, genitivo, singular) II.54 - III.1 - III.11 - III.12 - III.38 - IV.17; cittāni (neutro, nominativo, plural) IV.4;
samvit = R: intelegerea completa; cunoasterea perfecta; E: understanding; awareness; knowledge; F: la compréhension
complète; connaissance totale; entièrement comprises S: comprensión; percepción;
La voie du cœur est inséparable de la voie de la connaissance
Calea inimii este inseparabila de calea cunoasterii.Aici inima inseamna centrul energetic subtil numit hridaye
care reprezinta centrul corpului pranic(pranamayakosha) iar nu anahata chakra..Prin samyama asupra lui
hridaye se realizeaza cunoasterea naturii propriei minti. Atunci cand materia si mintea sunt asociate, acea
constiinta este numita chittasamvit.
Purusha Jnana/ Cunoasterea Sinelui si cauza orbirii sau a ignorantei(avidya)/ Knowledge of the Self
and the cause of blindness or ignorance /La connaissance du Soi et la cause de l'ignorance (avidya) /
El conocimiento del sí mismo trascendental y la causa de la ignorancia la ignorancia (avidya)
[Nota:in alte variante apare in pozitia: YS 3.34 ori 3.35][Note: In some renditions this is sutra 3.34 or 3.35]
YS 3.36. s:tv:p:Ø,\:y:aðrty:nt:as:ökiN:üy:aðH )ty:y:aev:S:ð\:að B:aðg:Hp:raT:aüt:Îsv:aT:üs:öy:m:atp:Ø,\:jW:an:m:Î
sattva-puruṣayor atyantāsaṅkīrnayoḥ pratyayāviṡeṣo bhogaḥ parārthāt svārtha-saṃyamāt puruṣa-jñānam
sattvapuruùayoratyantàsaïkãrõayoþ pratyayàvi÷eùobhogaþ paràrthatvàtsvàrthasa§yamàtpuruùaj¤ànam
sattva-purushayor atyanta-asamkirnayoh pratyaya-avisheso bhogah para-arthatvat sva- artha-samyamat
purusha-jnanam

R: Experienta senzoriala izvorata la contactul cu lumea din afara (bhoga) este rezultatul incapacitatii de a
distinge intre Purusha (Vazatorul, Sinele; entitatea spirituala; subiectul; emitatorul luminii Atman, suflet) si
Sattva (lumina intelectului; buddhi; constiinta pacificata; vazutul; obiectul care reflecta lumina entitatii spirituale),
desi ele sunt complet distincte. Cunoasterea Sinelui (purusha-jnana) se realizeaza pe parcursul centrarii in noi
insine (cand mintea este deconectata de obiectele externe) prin samyama asupra distinctiei dintre dintre sva
artha [cel ce exista pt sine; continutul sursa (subiectiv; esential) al constiintei; proiectia izvorata din izvorul
universului, din Centrul de emisie al legilor universului( constiinta subiectiva)] si para artha [ceea ce exista
pt altul(pt. purusha); filmul proiectat suprapus peste constiinta esentiala-ecranul pe care se realizeaza
proiectia; continutul obiectiv; constiinta obiectiva)
E: Experience(bhoga) of the mind directed externally towards objects is the result of the inability to
distinguish between the Self (Purusha, Atman , Perceiver, spirit) and the personal self(Sattva, buddhi or
intellect), though they are totally different. Knowledge of the Self (Purusha; insight into the nature of pure
awareness) comes when the mind is disconnected from external objects by doing samyama on the distinction
between the properties of the Purusha that exists for its own sake [Self-purpose (sva-artha)] and the other-
purposiveness (para-artha) [of Prakriti(Nature) , the objective forms and the intellect exist for the use (and
experience) of the spiritual man(Self ;Purusha)].
F: L'expérience(bhoga) sensible, tournée vers l’extériueur, ne distingue pas l’object et le sujet et confond
complètement les deux entités extrêmement différentes: Purusha et le Sattva(Buddhi). Une telle expérience existe
pour un autre (c'est à dire, Purusha). La connaissance du Soi (Purusha) peut être acquise si on l’oriente l'expérience
vers l’interieur sur le but propre, grace au Samyama sur Purusha (qui observe toutes les expériences et aussi leurs
complète cessation)
S: La experiencia (bhoga) (humana) surge cuando non a distinction (avishesha) entre el sí mismo(purusha) y la
luminosidad del intelecto(sattva; aspecto mas puro de la mente), los cuales son (en realidad)
completamente(atyanta) distintos(asamkirna). El conocimiento (jnana) del sí mismo trascendental(purusha) se
obtiene dirigiendo el autocontrol (samyama) sobre lo que existe para si (sva-artha)[ lo que no depende de nada;
conciencia subjetiva] aparte de lo que existe para otro(para-artha) [conciencia objetiva];

sattva = R: tendinta (guna) Naturii (Prakriti) care e caracterizata de constienta, impacare, pace, echilibru, armonie si a
luminozitate; referire la instantele superioare ale mintii: buddhi(intelectul;"marea sala luminoasa a constiintei";mahat;
vijnanamaya kosha); subtlest aspect of mind; E: a fundamental essence(guna) of nature; sattva is one of the three principles or
a fundamental quality (guna) of Nature (Prakriti) characterized by awareness, cognition, peace, lucidity, clarity, luminosity and
the absence of agitation; principle of understanding; a reference to the mind field or chitta, in its subtlest individuation, purest
aspect of buddhi (mahat or vijnanamayakosha); personal self; F: la plus haute des trois qualités(guna) que comporte la
Nature(Prakriti) d’un être; sattva est une qualite de la matière; état de pureté, de lumière et d’équilibre énergétique; sérénité,
calme, clarté d'esprit, la joie et la bonne humeur; les sentiments agréables; pensée; référence à l’intellect :Buddhi or Mahat, ou le
«grand principe»;vijnanamaya kosha;S: pureza ;, luminosidad mental, el aspecto más puro de la mente : principio mental;
buddhi;mahat;vijnanamaya kosha;
puruṣa(purusha): R: pura constiinta;Sinele;izvorul perceptiei e ceva mai profund cunoscut drept purusha(omul divin;
calatorul,locuitorul din citadela - citadela fiind alcatuita din minte, corp si simturi)/ drishtr(vazatorul)/ atman(sufletul; esenta;
scanteia divina din om; centrul holografic al intregului univers (Brahman) straluceste in fiecare parte ca atman)/ chit
(constienta; martorul); purusayoh: a lui Purusha; E: pure awareness; pure consciousness; the Self ; indweller; the source of
perception is something deeper: something variously known as purusha/ drishtr/ atma/ chit; drishtr = Seer - it sees everything,
but always perceives through the mind, therefore what it sees is coloured by the mind; purusha = Dweller in the City - the city
being the mind, body and senses); atma = Essence ;chit = Awareness - the quality of awareness depends on the quality of the
mind. F: principe universel, l’Esprit; le Soi veritable; atman; la conscience; le Nous des Grecs;le monde sensible se resume
dans le couple Purusha/Prakriti, l’esprit et la matière; Purusha est le souffle préexistant, l’energie indifférenciée; confondre les
deux, c’est être dans l’avidya (inconnaissance liée à la matérialité); S: “sí mismo trascendental” ; puro espíritu ;Ser;Principio
animado; espíritu; poder del alma; propio Ser;Espíritu Divino;la Esencia;Espíritu Primordial;el único ser[ que en ralidad hay];
atyanta= R: total; complet; in intregime; constant; extrem ; E: totally absolutely ; totally; F: constant; entier; ininterrompu;
saṅkīrna(samkirna) = R: nondistinct; la fel; amestecat; confuzie;lipsa distinctiei; E: non distinct; the same; mixed; F:
mélangé;confus;mixte
asaṅkīrna(samkirna) = R: distinct; diferit; neamestecat; E: distinct; unmixed; F: non melange;
pratyaya( त ् यय )= R: MW673.3 (masculin) notiune, intentie, idee prezenta (actuala, curenta); baza sau continut al constiintei
cause, the feeling, causal or cognitive principle, notion, presented idea, cognition; F: champ;object d’expérience; S: MW673.3
(masculino) noción, intención, idea presente; contenido, el contenido de la mente; conceptos y experiencias mentales; prati
(opuesto, contra, detrás, presentado ante algo) + aya deriva de √i (ir, fluir, circular); 1) representación, conocimiento; 2)
pensamiento que surge, aparece o se muestra, es decir, aquello que viene al encuentro de la conciencia, paso final en la
formación gestáltica; 3) denota cualquier contenido de la conciencia, incluyendo las modificaciones mentales (vritti) y el
conocimiento trascendente (prajña); pratyaya puede significar “causa, noción e idea”; denota cualquier contenido de la
conciencia, siendo así más abarcante que cualquiera de los cinco vrittis o de las más altas intuiciones (prajñas) de énstasis
(samadhi). Ambos fenómenos son, en efecto, ideas que aparecen (pratyayas) y que continuamente son percibidas por el sí mismo
esencial (Feuerstein, George “Encyclopedic Dictionary of Yoga”). I.10 - I.18 - II.20 - III.2 - III.35 – IV.27; pratyayah
(masculino, nominativo, singular) I.19; pratyayau (masculino, nominativo, dual) III.12; pratyayānām (masculino, genitivo,
plural) III.17; pratyayasya (masculino, genitivo, singular) III.19;
aviṡeṣah (avishesha) = R: indistinct;fara deosebiri; non-distinct; F: non-distinction ,discrimination;
viṡeṣa (vishesha) : R: diferenta; deosebirea; distinctia (dintre Purusha-spectator si Prakriti-spectacol); diferentiat(contrariul
lui avishesha:nediferentiat);nivel de manifestare al guna;primul stadiu(vishesha) al samadhi este stadiul mental al lui
vitarka[vedeti:YS 2.19];E: distinction;difference; distinct, particular; exemplary;
puruṣa viṡeṣa (purusha vishesha) : R:fel aparte de suflet; E: a special Purusha; a special Self;a distinct Purusha;
bhoga= = R: ; E: experience, enjoyment; F: perception;jouissance;emploi
de a merge dincolo de; catre exterior; III.19 - III.38; param (neutru, nominativ, singular) cel mai inalt; YS 1.16; paraih(parair)
(masculin, instrumental, plural); fata de celelalte(corpuri);cu altii; YS 2.40; E: MW586.1 (masculin) suprem, superior, profound,
instrumental, plural) other; with others; the body of others; YS 2.40; F: vers l’extérieur; autre; S: MW586.1 (masculino)
supremo, superior, profundo, elevado 2) otro, diferente, siguiente; 3) indica la idea de ir mas allá; III.19 - III.38; param (neutro,
nominativo, singular) I.16; paraih(parair) (masculino, instrumental, plural) II.40;
(neutru, nominativ, singular) IV.32; E:, intent, aim; goal; function, role; meaning, purpose; cause, motive, notion; approach,
purpose, meaning; regarding the meaning of something; approach;object;the thing being meditated upon;exact nature of;intent,
aim; forms (artha) [sounds (sabda) and concepts (jnana)]; place;point;exact nature of; it may refer to the idea of material
prosperity. In Hinduism, artha is one of the four goals of life (of material prosperity), known as purusharthas(see :YS 4.34);
Meta(from Greek: μετά = "after", "beyond", "with"); F: signification; but; orientation;raison d'être;S: MW90.2 (masculino o
neutro) intención, propósito, significado, sentido; ración de existencia ; propósito; causa, motivo, significado y noción.Hace
referencia principalmente a la idea de la prosperidad material. En Hinduismo, artha es uno de los cuatro objetivos de la vida,
conocidos como Purusharthas (ver: YS4.34); Se considera un objetivo noble al seguir la moralidad védica. El concepto incluye
conseguir fama, recopilar riqueza y tener un elevado status social. Es el segundo peldaño en la escalera de los Purusharthas, por
encima de Kama (placer físico) y por debajo del Dharma (actuar correctamente) y Moksha (salvación); deriva de √arth (pensar o
intentar hacer algo); 1) el significado, el sentido, la "presencia" mental de aquello a que la palabra se refiere, es decir, objeto de
intención del objeto; fin, meta, objetivo; I.28 - I.42 - I.43 - II.21 - III.3 - III.17 - III.36 - IV.34; artham (masculino, acusativo, singular)
I.32 - II.18 - II.22 - IV.23; arthaḥ (masculino, nominativo, singular) II.2; arthatā (femenino) III.11; arthānām (neutro, nominativo,
singular) IV.32;
para artha= R: ceea ce exista de dragul altuia; E:that exists for the sake of the other;
sva= R: R:propria; E:own, true; F: soi-meme;
saṃyama (samyama) (संयम )= R: MW1112.1 (masculin) control, a mentine unit, autocontrol; termen tehnic care
desemneaza practica dharana (concentrarii), dhyana (meditatiei) si a samadhi (identificarii complete;transa mistica );procesul
in trei faze care conduce la identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta
cu Constiinta Cosmica; autocontrolul; egalitatea;echilibrul; perfecta stapanire; sam (impreuna, complet;intreg) + yama, deriva
de la √yam (a se abtine, a se restringe); 1) control mental, concentrare perfecta, completa subjugare, autocontrol total; 2)
practica continua a concentrarii (dhārana), meditatiei (dhyāna) si a identificarii complete (samādhi) asupra aceluiasi obiect;
samyamah (masculin, nominativ, singular) YS 3.4; samyamāt (masculin, ablativ, singular) YS 3.16 - YS 3.17 - YS 3.21 - YS
3.22 - YS 3.26 - YS 3.35 - YS 3.41 - YS 3.42 - YS 3.44 - YS 3.52; E: a technical term meaning the practice of dharana, dhyana
and samadhi in a single process;the three phases of identification between subject and object for entering the holographic
functioning of mind; perfect mastery,constraint, perfect discipline; perfectly concentrated meditation; annihilation(SB 4.11.16) ;
regulation(SB 11.17.34-35);complete control (SB 11.18.22) ; holding together, restraint,abstinence;self-restraint control, (esp.)
control of the senses, self-control Mn. MBh. &c;concentration of mind [comprising the performance of DhāraNā, Dhyāna, and
Samādhi, or the last three limbs(anga)stages in Yoga] Yogas. Sarvad; effort, exertion , (with great difficulty') MBh
suppression, i.e. destruction (of the world) Pur F: controle;maitrise de soi- même;maitrise parfaite;conscience totale; S:
III.41 - III.42 - III.44 - III.52;
[DM] Experienta senzoriala (bhoga) izvorata in mintea indreptata catre obiectele exterioare este similara cu
perceptia umbrelor proiectate pe un perete, descrisa in “mitul sau alegoria pesterii” lui Socrate, de catre Platon in
Republica (VI). Privind in directia gresita oamenii captivi in pestera lui Socrate identifica obiectul real cu proiectia sa
pe peretele pesterii(umbra). Aceasta captivitate intr-o realitate secunda (pestera intunecoasa) nu este o legenda
sau un mit, ci se petrece in mod efectiv, fiindca oamenii nu percep realitatea, ci o proiectie a acesteia pe
ecranul mental. Realitatea proiectata in mintea indreptata spre exterior, de catre obiecte, este o umbra a
realitatii alcatuita cu ajutorul impulsurilor(vrittis), iar nu insasi realitatea, asa cum imaginea creata prin
impulsuri pe un ecran de televizor sau de calculator este altceva decat obiectul reprezentat de aceasta.
Pentru a vedea fundul lacului(realitatea suport) trebuie sa linistim sau sa pacificam valurile (vrittis) de la
suprafata, care reprezinta un obstacol(un voal dinamic) ce ne blocheaza privirea. In realitatea holografica
obiectul tinta nu este doar in afara, ci si inauntrul nostru. In afara nu vedem decat o fata a realitatii. Eugen
Herrigel (1884- 1955) in cartea sa “Zen in the Art of Archery”(Zen in Arta trasului cu arcul) relateaza ca
Awa Kenzô, maestru in "Way of the Great Doctrine of Shooting" (Daishakyôdô) o scoala Kyudo (literally
“the way of the bow”), i-a cerut un lucru paradoxal: sa tintesca cu sageata sa obiectul din interior, iar nu pe
cel din exterior. “You must not aim at the target but aim at yourself” (Herrigel, 1982, p. 43). One can “see
true nature in the shot” (shari kensho).
http://en.wikipedia.org/wiki/Eugen_Herrigel
Experienta senzoriala (bhoga) izvorata la contactul cu lumea din afara este si rezultatul privirii in directia
gresita. Aceasta are drept rezultat incapacitatea de a distinge intre Purusha (Vazatorul, Sinele; entitatea
spirituala; subiectul; emitatorul luminii, Atman, suflet) si Sattva (lumina intelectului; buddhi; constiinta
pacificata; vazutul; obiectul care reflecta lumina entitatii spirituale), desi ele sunt complet distincte. Cunoasterea
Sinelui (purusha-jnana) se realizeaza pe parcursul centrarii in noi insine (cand mintea este deconectata de
obiectele externe) prin samyama asupra distinctiei dintre dintre sva artha [cel ce exista pt sine; continutul
sursa (subiectiv; esential) al constiintei; proiectia izvorata din izvorul universului, din Centrul de emisie al
legilor universului( constiinta subiectiva)] si para artha [ceea ce exista pt altul(pt. purusha); filmul proiectat
suprapus peste
[D] The mind, which is subject to change, and the Perceiver, which is not, are in proximity but are of
distinct and different characters. When the mind is directed externally and acts mechanically towards
objects there is either pleasure or pain. However when, at the appropriate time, an individual begins enquiry
into the very nature of the link between the Perceiver and perception the mind is disconnected from
external objects and there arises the understanding of the Perceiver itself.
[VIV] All action of Sattva, a modification of Prakriti characterised by light and happiness, is for the soul. When
Sattva is free from egoism and illuminated with the pure intelligence of Purusha, it is called the self-centred one,
because in that state it becomes independent of all relations.Samyama on the self-centred one gives knowledge of
the Purusha. Enjoyment comes from the non-discrimination of the soul and Sattva which are totally different
because the latter's actions are for another. All action of Sattva, a modification of Prakriti characterised by light
and happiness, is for the soul. When Sattva is free from egoism and illuminated with the pure intelligence of Purusha,
it is called the self-centred one, because in that state it becomes independent of all relations.
[MF]L'apparence sensible est une copie dégradée de la réalité intelligible. Tout cela est admirablement conté dans
l'allégorie de la caverne, que vous connaissez certainement.
Alegoria Pesterii lui Platon pe:http://www.flickr.com/photos/guidedawakening/3199693416/
La sophrologie Caycédienne et l'allégorie de la Caverne de Platon
[RO1] In filosofia Samkhya exista un principiu de baza care spune ca chitta si purusha sunt foarte diferiti si
sunt separati prin natura lor, dar ei par sa fie acelasi lucru datorita lui avidya (ignorantei; iluziei). Atunci cand
realizam sau simtim ca purusha si chitta sunt unul si acelasi lucru, acest lucru este numit bhoga sau
experienta. Aceasta experienta este un produs al ignorantei (avidya). Datorita ei cunoasterea ca purusha si
chitta sunt total diferite, este uitata sau ascunsa. Realizand samyama asupra constiintei de sine, distincta de
constiinta obiectiva, se dobandeste cunoasterea lui purusha.
Trebuie sa intelegem ce este constiinta obiectiva si ce este constiinta subiectiva. Constiinta obiectiva se
bazeaza pe greseala ca purusha si chitta sunt acelasi lucru, dar atunci cand se realizeaza distinctia lor,
constiinta obiectiva este inlocuita de constiinta subiectiva. In samyama meditam asupra acestei diferente.
Purusha este neschimbat, in timp ce chitta se schimba. Prin samyama natura lui purusha este inteleasa.
Pentru a realiza purusha, trebuie sa treceti dincolo de prakriti. Aceasta este constiinta subiectiva sau
constiinta de sine. Constiinta de sine apare dupa ce prakriti a fost depasit. Atunci distinctia dintre purusha si
prakriti este realizata deplin. Dupa ce s-a realizat acest lucru, nu mai exista bhoga, adica constiinta obiectiva,
deoarece avidya (ignoranta; iluzia) a disparut.
Capacitatile extraordinare de perceptie /Extraordinary Capacities of Perception /Les facultés subtiles

de percevoir directement/ Las Percepciones Paranormales
YS 3.37. t:t:H )aet:B:Â:av:N:v:ðdn:adS:aüsv:adv:aT:aü j:ay:nt:ð
tataḥ prātibha-ṡrāvaṇa-vedanādarṡāsvāda-vārttā jāyante.
tatah pratibha-shravana-vedana-adarsha-asvada-varta jayante

R: Din aceasta [samyama pt. realizarea cunoasterii Sinelui (purusha jnana) prezentata in YS 3.36] se nasc (jayanta)
capacitatile subtile directe de perceptie (pratibha)[perceptia extrasenzoriala nemijlocita a celor cinci tanmatra] [la
nivelul diferitelor campuri senzoriale cum ar fi:] shravana (auzul;clarauzul), vedana(perceptia tactila), adarsha
(vazul; clarvederea), asvada (gustul) si varta (mirosul) ;
E: From this [samyama to realize Self knowledge(purusha jnana)] are born (jayanta) the subtle direct powers of
perceptions (pratibha) [in the sensory areas of] shravana (hearing; clairaudience), vedana (touch; subtle touch),
adarsha (vision; clairvoyance), asvada (taste) and varta (smell).
F: À partir de cela [grace au samyama pour réaliser la connaissance du Soi veritable (purusha jnana)] naissent
(jayanta) les facultés subtiles de percevoir directement (prathiba) au niveau de l’audition (shravana), de la
perception tactile(vedana), de la vision(adarsha), du gout (asvada) et de l’odorat(varta)
S: De ahí (tatah) [como resultado del samyama que provoca el conocimiento del sí mismo (purusha jnana)] se
logra las percepciones paranormales (prathiba) asociadas al oído(shravana), tacto(vedana), vista(adarsha),
gusto(asvada) y olfato(varta).

tataḥ(tatah, tatas, tato)(ततस ् ) = R: MW432.2 (indeclinabil) de aici; de aceea;din aceasta(parinama: transformari);
partir de cela; grace à cela; de là; par là [ la victoire sur les éléments (bhuta-jayah)]; S: MW432.2 (indeclinable) en
consecuencia, de esta forma, de ahí, desde allí, desde entonces, por eso, por lo tanto, por consiguiente, así, como, igual que;
(neutro, ablativo, singular) deriva de tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de él, de ellos); I.22 - I.29 - II.48 - II.52 - II.55
- III.12 - III.36 - III.43 - III.45 - III.48 - III.53 - IV.3 - IV.30 - IV.32;
(pratibha) ( ाितभ )= R: MW706.3 (masculino) experienta directa; intuitie; capacitati de cunoastere directa; cunoastere
eliberatoare (tārakajñāna); semn de iluminare; cunoastere supranormala; cunoastere transcendentala; perceptia extrasenzoriala
nemijlocita a celor cinci tanmatra; perceptie supranaturala; intuitie; facultatea de constiinta superioara;premonitie; precognitie;
iluminare spontana; cunoastere instantanee realizata fara ajutorul cunoasterii corecte mijlocite[de impulsurile din mediu
receptionate de simturi si procesate analitic si analogic; marturiile senzoriale, rationale ori cele emise de autoritati credibile
(parinti, scoala, religioase);vedeti YS 1.6 (pramāna)], pra (inainte de ceva, in fata) + ati (super, peste, deasupra, in
varful;dincolo) + √bhā (a ilumina, a straluci); III.37(36); prātibhād (masculin, ablativ, singular) III.34(33); E: MW706.3
(masculine) supernatural perceptions; intuitional or extraordinary capacities for perception; intuitive light of higher knowledge;
prescience; faculties of premonition; intuitional knowledge; spontaneous enlightenment; spontaneous illumination; sudden
enlightenment, insight, intuition, direct knowledge [without the help of right perception or valid cognition (pramāna);see YS
1.6], glimmer of enlightenment, liberating knowledge (tārakajñāna); supernormal knowledge,direct
knowledge,intuition,prescience, pra (before smth.; ahead, in front,before) + ati (super, over, above, at top of, beyond) + √bhā
(illuminate,enlighten,shine, make glimmer,radiate,emit light); III.37(36); prātibhād (masculine, ablative, singular) III.34(33); F:
expérience directe; intuition; l'éclair de la connaissance directe; une faculté de la conscience holistique(prathiba) qui perçoit
directement; les facultés subtiles de percevoir directement; les pouvoirs surnaturels d’entendre(shravana), du toucher (vedana),
du voir(adarsha), du gout (asvada) et du sentir (varta);S: MW706.3 (masculino), la intuición, conocimiento trascendental;
percepciones paranormales; iluminación espontánea; conocimiento instantáneo (sin el concurso de pramāna), atisbo de
iluminación, conocimiento liberador (tārakajñāna); pra (antes de algo, delante) + ati (sobre, encima, más allá) + √bhā (iluminar,
brillar); III.37(36); prātibhād (masculino, ablativo, singular) III.34(33);
ṡrāvaṇa (shravana) = R: auz; facultatea de a auzi; care pot fi auzite;textele sacre(auzite); E: hearing; F: qu’on peut
entendre(Veda);
vedanāt (vedana) = R: simtire; perceptia tactila(pipaitul); perceptie;cunoastere; E: sensitivity; feeling; F: perception;
sensation; toucher; perception tactile;
ādarṡa(adarsha) = R: faptul de a vedea; vizualizare; oglinda; E: seeing ;mirror; F: fait de voir;miroir;
āsvāda (asvada) = R: gust; facultatea gustului; E: tasting; F: gout;
vārttāḥ (varta) = R: miros; facultatea mirosului;; E: smelling ; F: odorat;
jāyante (jayante) = R: sunt produse;se petrec;se intampla;se nasc; E: occur, proceed, arises, born; produced; F: naissent;
[DM]Din aceasta practica[samyama asupra artha-continutului sursa (subiectiv; esential) al constiintei pe parcursul
centrarii in noi insine; prin samyama asupra constiintei subiective(purusha)] apar capacitatile directe subtile de
cunoastere de genul pratibha(perceptia extrasenzoriala nemijlocita a celor cinci tanmatra) la nivelul
shravana(auzul subtil),vedana(perceptiei tactile), adarsha(vazului), asvada(gustului) si varta(mirosului subtil) ;
[DM]À partir de cela (la connaissance du soi même) naissent (jayanta) les facultés subtiles de percevoir directement
(prathiba) au niveau de l’audition (shravana), de la perception tactile(vedana), de la vision(adarsha), du gout
(asvada) et de l’odorat(varta) [Et ainsi, il peut maintenant être possible de recevoir directement l’enseignement de la
divine intelligence (Purusha)].
[RO] Facultatile transcendentale care privesc organele de simt sunt numite facultati pratibha, cum ar fi
pratibhashravan, pratibhadarshan s.a.m.d. Cuvantul pratibha este comun tuturor celor cinci facultati. Prin
practicarea lui samyama asupra lui purusha sau constiinta subiectiva, asa cum s-a descris in sutra precedenta,
isi fac aparitia facultatile transcendentale (pratibha) care apartin organelor de simt. Uneori intalnim oameni
care au aceste facultati, dar ele nu trebuie confundate cu telepatia, clarviziunea etc. Aceste facultati sunt
rezultatul lui samyama asupra constiintei subiective. Ele apartin lui Ishvara, si sunt omniscienta, omnipotenta
etc. Ele sunt obtinute prin samyama asupra lui purusha.
[H] Thence (from the knowledge of Purusha) arise Pratibha (prescience), Shravana (supernormal power of
hearing), Vedana (supernormal power of touch), Adarsha (supernormal power of sight), Ashvada
(supernormal poker of taste) and Varta (supernormal power of smell)/ Donc (de la connaissance de
Purusha), advient pratibha (les pouvoirs surnaturels), shravana (d’entendre), vedana (du toucher),
adarsha (du voir), asvada (du gout) et varta (du sentir)
Darul si blestemul vin intotdeauna simultan pentru cei nepregatiti

[Nota: In unele variante acesta sutra apare in pozitia YS 3.36 or 3.37]
[Note: In some renditions this is sutra YS 3.36 or 3.37]
YS 3.38. t: ðs:m:aD:av:Øp:s:g:aü vy:Øt:ÎT:an:ð es:¹y:H
te samādhāv upasargā vyutthāne siddhayaḥ.
R: Aceste [capacitati extrasenzoriale descrise in YS 3.37] sunt siddhis[perfectiuni; haruri,daruri divine; puteri
miraculoase] doar pentru vyuttana (starea de veghe profana orientata catre periferie) insa sunt obstacole sau
blesteme (upasarga) pt. samadhi (starea orientata spre centru in cursul careia se manifesta transa mistica ori
identificarea subiect-obiect si functionarea holografica) [pt. cei ce doresc sa realizeze supremul siddhis-
Eliberarea(Kaivalyam)]
[Nota: Acestea (puterile psihice mentionate in sutra anterioara) constituie obstacole pt. calea centripeta a functionarii
holografice (samadhi), dar sunt desavarsiri, impliniri, perfectiuni, haruri divine(siddhis) pentru cei aflati in starea de
constiinta obisnuita orientata catre exterior (vyuttana).]
E: These [extra sensory powers; supernatural or divine powers] are perfections, divine gifts or accomplishment
(siddhis), in the worldly state when the mind is outward-turned (vyuttana), but they are obstacles(upasarga) in the
way of Samadhi (in the state of holografic functioning when we are beyond subject-object duality).
F: Ceux-ci [ces perceptions para-normales] sont des pouvoirs divines, des donnes du Dieu ou
perfections(siddhis) dans l'état de veille normal fluctuant de la pensée tournée vers l’exterieur (vyuttana)
mais des obstacles(upasarga) dans la voie du samadhi [dans l'état de l'union holographique tournée vers le
Centre et la Liberation(kaivalyam)]
S: Estos [poderes psíquicos mencionados en el sutra anterior] son obstáculos (upasarga) en samadhi
(énstasis; interiorización completa) y perfecciones (siddhis; logro;de poderes sobrenaturales) en el estado de
conciencia ordinario (vyuttana);
te = R: aceste(siddhis); ele; E: they, these (attainments); F: ceux-ci;
samādhāu = vedeti:samādhi (YS 3.3) ; E: meditation in its higher state, deep absorption of meditation, the state of perfected
concentration; ; S: interiorización profunda;
upasargā = R: obstacol, impediment; piedica; perturbatii;atasari subtile de periferie; blestem E: obstacle, hindrance,
impediment ; F: obstacle ; malheur ;mal ; S: impedimentos; obstáculos;
vyutthāna(vyutthana)( यउ् थान ) = R: MW1040.1 (masculin) 1) externalizare; emergenta; aparitie; starea de veghe profana
atasata(pilotata) de periferie(multiplicitate) si de ego; agitatie; activitate independenta(fracturata) intensa, 2) desteptare, trezire; a
iesi la iveala (renasterea constiintei precedente); a iesi;a apare; a se indrepta asupra obiectelor exterioare; vi (divizat;separat,departat, a
se distanta) + ud (a ajunge, a sosi;sus;in fata;a avansa) + thāna, deriva de la √sthā (a ramane,a sta, a locui;a continua,a adopta o
pozitie;a intra intr-o stare); III.9; vyutthāne (masculin, locativ, singular) III.38 ; E: emergence; the outgoing( mind)[worldly mind]
emersion. arising; awaken, wake up, arouse; mental fluctuation; exit, leave, go out; appear, come into view; escape; enter; S:
MW1040.1 (masculino) 1) gran actividad independiente, agitación, emergencia; 2) despertar, salir o dirigirse hacia los objetos
exteriores; vi (dividido, apartado, lejos) + ud (arriba, adelante) + thāna, deriva de √sthā (permanecer, continuar, adoptar una posición);
III.9; vyutthāne (masculino, locativo, singular) III.38 ;
siddhi= R: perfectiuni; desavarsiri, impliniri, perfectiuni, haruri divine; puteri supranaturale de cunoastere si de actiune; puteri
miraculoase; puteri psihice. capacitati divine; haruri; daruri; efecte ce apar natural ca feedback-uri al progresului realizat in
centrare-ajungerii la Altar; E: perfection, attainment; accomplishment, achievement;subtle experiences, psychic abilities;
ESP,extra sensory powers; supernatural or divine powers psi powers,supernatural or divine powers; breakthrough ;break-
through; F: accomplissement; aboutissement; perfection; efficacité, succès; perfection acquise, habileté; pouvoirs occultes;
pouvoirs psychiques et autres; pouvoirs surnaturels ; Sanskrit : pouvoir "surnaturel" ou réalisation. Surtout au pluriel : pouvoirs
dit "surnaturels" qui sont en réalité naturels à l'ame, lorsqu'elle exprime son essence, ou identité à Shiva. Ce sont les pratiques, ou
sadhanas yogines soutenues qui éveillent le réseau des chakras et nadis des corps physique et subtiles, et le font s'épanouir. Les
siddhis peuvent se manifester pendant que l'adepte poursuit sa recherche spirituelle, une fois qu'il en a atteint l'objectif, la
réalisation du Soi, ou après avoir répété cette expérience de nombreuses fois; pouvoirs divins, pouvoir magiques ;
pouvoirs miraculeux,miracles, pouvoirs surnaturels ; pouvoirs supranormal ; accomplissement, succès; 2) pouvoir supranormal
acquis par la pratique de la transe(samadhi)[YS 4.1] et d'une ascèse (tapas) exigeante, ou s'éveillant spontanément en cas de
maturité spirituelle. Bien qu'ils se manifestent spontanément et selon les besoins et capacités de l'individu, ils sont considérés
comme des entraves sur la Voie, en tant qu'ils viennent subtilement renforcer l'auto-satisfaction et l'égoïsme. Il est conseillé de ne
pas les cultiver, voire de les abandonner, pour aller plus avant; préparation (des aliments) ; démonstration, preuve, conclusion,
validité ; science, connaissance parfaite ; chance, avantage, prospérité ; phil. [yoga] pouvoir surnaturel, puissance magique; l'un
des 8 pouvoirs surnaturels canoniques; cf. ashtasiddhi ;myth. np. de Siddhi, la Perfection personnifiée, fille de Prajāpati; [SP.]
épouse de Ganesha, dont elle enfanta de Kshema; siddhir astu (formule de bénédiction concluant un édit) qu'il en soit ainsi ; les
dons du Dieu; S: perfecciones logro; poderes psíquicos; poderes sobrenaturales;
[DM] Ancorat de periferie nu poti sa te deplasezi spre centru . Aceste puteri psihice, desavarsiri, impliniri,
perfectiuni, haruri divine(siddhis) nu sunt decat cenusa lasata de ardere, efecte ale centrarii si alinierii, fructe ale
functionarii holografice. Atasarea de aceste efecte sau fructe reprezinta un obstacol pt. practica functionarii holografice
(samadhi). These experiences resulting from samyama are obstacles to samadhi, but appear to be attainments or powers
to the outgoing or worldly mind
[VIV]To the Yogi knowledge of the enjoyments of the world comes by the junction of the Purusha and the mind. If
he wants to make Samyama on the knowledge that they are two different things, nature and soul, he gets knowledge
of the Purusha. From that arises discrimination. When he has got that discrimination, he gets the Pratibha, the light of
supreme genius. These powers, however, are obstructions to the attainment of the highest goal, the knowledge of the
pure Self, and freedom. These are, as it were, to be met in the way; and if the Yogi rejects them, he attains the
highest. If he is tempted to acquire these, his further progress is barred.
[RO] Din punct de vedere extrovert, ele sunt puteri psihice, dar in ceea ce priveste samadhi, ele actioneaza ca
piedici. Mintea unui yogin nu ramane tot timpul in samadhi. Ea fluctueaza, avand si constiinta lumii. In
aceasta stare, aceste puteri pot fi manifestate, dar atunci cand yoginul este in samadhi, aceste puteri creeaza
tulburari daca li se permite sa se manifeste. Yoginul poate face uz de ele dupa ce iese din meditatie.
Primul stadiu de siddhi este atunci cand aspirantul este in samadhi. Chiar daca el nu doreste aceste siddhis,
ele vor veni la el automat, datorita dezvoltarii constiintei superioare in meditatie profunda. Atunci cand aceste
siddhis se manifesta, ele creeaza tulburare in samadhi, prin generarea unui fel de vibratie psihica. Acest lucru
deranjeaza starea de samadhi, dar in afara acestei stari aspirantul poate percepe sau proba efectele acestora.
Chittasya Parasharira Avesha Puterea de a transfera constiinta intr-un alt corp The power to
transfer consciousness into another body Le pouvoir de transfert de la conscience dans un autre
corps La facultad de la conciencia para entrar en otro cuerpo
[in alte variante in pozitia: YS 3.38]
YS 3.39. b:nD:karN:S:òeT:ly:at:Î )c:ars:öv:ðdn:acc: ec:¶:sy: p:rS:rirav:ðS:H

bandha-kāraṇa-ṡaithilyāt pracāra-saṃvedanāc ca cittasya para-ṡarīrāveṡaḥ.
bandha karana shaithilyat prachara samvedanach cha chittasya para sharira aveshah

R: Puterea de a transfera(avesha) constiinta [insotita de corpul sau subtil] intr-un alt corp sau puterea de a intra in alt
trup devine posibila [prin samyama] in vederea scaderii (shaithilya) cauzelor(karana) atasarii (bandha) de corpul
grosier si prin cunoasterea(samvedana) functionarii ori a manifestarilor (prachara) mintii(chitta) [si a portilor de
trecere in vederea iesirii din corpul dens].
E: The power to transfer consciousness into another body is obtained [using samyama] on the
relaxation(shaithilya) of the attachment(bandha) [by loosening the causes of bondage to the body ] and awareness of
how the mind(chitta) move [in order to becoming aware to the passages of the flow of vital currents] .
F: Le pouvoir de transfert de la conscience (avec son corps subtil) dans le corps d'autrui ou le pouvoir d’entrer dans
un autre corps devient possible[grace au samyama sur]le relachement des cause(karana) de l'attachement(bandha)
à son corps et par la connaissance expérimental des fonctionnements(prachara) du mental(chitta) [et des passages
des curents subtiles de la «force vitale» ou « souffle», pour se dégager du corps dense]
S: La facultad de la conciencia (con el cuerpo sutil ) para entrar(avesha) en otro (para) cuerpo (sharira) [facultad
de penetrar en otro cuerpo] proviene(a través del autocontrol) del debilitamiento(shaithilya) de la causa (karana) de
los apegos (bandha) y del conocimiento completo (samvedana) del camino de los movimientos (prachara) de la
mente (chitta).

bandhaḥ(bandha)(ब ध )= R: MW720.3 (masculino) 1) conexiune cu ceva, a pune alaturi de ceva,a uni; 2) fixare,
focalizare; legare, unire, atasare; conectare; retinere;ingradire; relatie; deriva de la: √bandh (a atasa;a lega ); III.39; bandhaḥ
(masculin, nominativ, singular) YS 3.1;; E: binding to, holding, fixing, uniting; link, fixation; focusing; confining;
F: lien, attache, liaison ou la fixation (d'attention); chaine, fait de ne pas avoir atteint la libération; S: atar;llegar;la fijación;
MW720.3 (masculino) 1) conexión con algo, poner junto a algo, unir; 2) fijación, atadura, unión, apego; deriva de √bandh (atar);
YS 3.39; bandhaḥ (masculino, nominativo, singular) ;YS 3.1;
enact; give) ; II.2; karaṇāt (masculine, ablative, singular) III.18; F: cause;motif;raison; cause première; S: MW254.1
(masculino) hacer, causar, ocasionar; deriva de √kṛ (hacer, representar); II.2; karaṇāt (masculino, ablativo, singular)
III.18; (neutro) causa, origen III.39;
ṡaithilyāt(shaithilya) = R: slabire;diminuare;relaxare; E: relaxation; F: relachement;diminution;
pracāra (prachara) = R: manifestare; aparitie; E: movement, passage; ; F: manifestation;apparition;
saṃvedanāt (samvedana) = R: simtire;perceptie;cunoastere; E: sensitivity; F: connaissance;
ca(cha)(च ) = R: MW380.1 (conjunctie) 1) si; ori; de asemenea; pe langa; la fel; inclusiv; 2) realmente, desigur; fara indoiala,clar;
yet; ; F: et ; S: MW380.1 (conjunción) 1) y, también, incluso; 2) realmente, ciertamente; 3) nada mas que; 4) pero; YS I.29 - I.44 -
I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 - III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21;
para(परम◌््) = R: MW586.1 (masculin) suprem, superior, profund, elevat 2) altul;exterior;altora;diferit, dupa;urmand; 3) indica la
ideea de a merge dincolo de; III.19 - III.38; param (neutru, nominativ, singular) cel mai inalt; YS 1.16; paraih(parair)
(masculin, instrumental, plural);deosebit; fata de celelalte(corpuri);cu altii; YS 2.40; E: MW586.1 (masculin) suprem, superior,
profound, the highest;ultimate; 2) other;different;stranger; following; after; something which comes next, something which
follows after; 3) go further than, farther, go beyond that; III.19 - III.38; param (neutru, nominativ, singular) I.16;
paraih(parair) (masculin, instrumental, plural) other; with others; the body of others; YS 2.40; ; F: autre;extérieur; S:
MW586.1 (masculino) supremo, superior, profundo, elevado 2) otro, diferente, siguiente; 3) indica la idea de ir mas allá; III.19 -
III.38; param (neutro, nominativo, singular) I.16; paraih(parair) (masculino, instrumental, plural) II.40;
ṡarīra (sharira) = R: corp; E: body; F: corps;
āveṡaḥ (avesha) = R: intrare; trecere; pasaj de trecere:chitta-vaha-nadi; luare in posesie a unui alt corp fizic (para-sharira);
E: entering; passages; entry; F: fait d’entrer; de s’emparer;dévouement;possession maléfique; S: entrar penetra (el cuerpo de
otra persona) ;
[DM] Nota: Manifestarea (prachara) capacitatii de trecere a constiintei (capacitatea de influentare a altor
minti si corpuri) si avesha[de luare in posesie a unui alt (para) corp fizic (sharira)] se realizeaza prin
samyama care vizeaza cunoasterea si controlul nemijlocit in vederea shaitilya(slabirii;relaxarii;diminuarii)
bandha(legaturilor) de tip karana (cauzal)[din karanamaya kosha; slabirea conexiunilor dintre corpul fizic
si cel subtil se realizeaza prin abandonarea falsei personalitati identificata cu invelisul fizic si prin cunoasterea
si controlul nemijlocit al circulatiei curentilor vitali din invelisurile subtile subordonate corpului cauzal -
karanamaya kosha];[ritualul tibetan al transferului centrului mobil de constiinta al maestrului spiritual Dalai
Lama intr-un copil de sapte ani care a fost in prealabil instruit sa fie gazda]
[SJ] By loosening one's attachment to the body, and becoming profoundly sensitive to its currents,
consciousness can leave this body and enter another's body (astral).
[T] The mind can enter another's body on relaxation of the cause of bondage and from knowledge of passages
[RM]The mind may enter another body, on relaxation of the cause of bondage, and by knowledge of the passages of
the mind.
[BNG] When the bonds of the mind caused by action have been loosened, one may enter the body of another by
knowledge of how the nerve-currents function.
Mind-exercises to master the ability to transfer consciousness into another vehicle

The following part of the mind-training exercises deals with mastering the ability to transfer your consciousness
outside of your body - into an inanimate object, into a plant, into an animal, into another human being or into a
higher-evolved spiritual being. You can use these abilities to create desired changes in your body, in your life, to
gather information, to gain insight, to gain new learnings and wisdom, to help heal yourself and others, and to
influence others remotely.
1.Mental exercises for transferring your consciousness to different parts of your body. You will also learn how to
generate vital energy.
2.Mind exercises for projecting your consciousness outside of your body - into an inanimate object, into a plant, into
an animal, into another person, and into highly evolved spiritual being - for the purposes of gathering information,
gaining new learnings and wisdom, or healing.
[VIV]The Yogi can enter a dead body and make it get up and move, even while he himself is working in another
body. Or he can enter a living body and hold that man's mind and organs in check, and for the time being act through
the body of that man. That is done by the Yogi coming to this discrimination of Purusha and nature. If he wants to
enter another's body, he makes a Samyama on that body and enters it, because, not only is his soul omnipresent, but
his mind also, as the Yogi teaches. It is one bit of the universal mind. Now, however, it can only work; through the
nerve currents in this body, but when the Yogi has loosened himself from these nerve currents, he can work through
other things.
[RO] Aceasta putere psihica este foarte elevata. Aspirantul iese din corpul sau si intra in corpul altei persoane.
Pentru asta, aspirantul poate folosi si ajutorul discipolului sau. Intalnim acest lucru la multe fiinte eliberate si
yogini avansati, cum ar fi Sankaracharya. Pentru a realiza acest lucru, trebuie indeplinite doua conditii:
slabirea cauzei legaturii si cunoasterea caii sau modalitatii de intrare.
Cauza legaturii este dragostea pentru corpul fizic, teama de moarte si kleshas-urile. Aceasta cauza de
legatura trebuie slabita, ceea ce se face prin meditatie. Sukshma sharira sau corpul subtil trebuie separat
de corpul grosier, la fel cum doua bucati de panza cusute se separa prin ruperea sau slabirea cusaturii.
Analog, corpul subtil este indepartat si separat de corpul fizic prin slabirea kleshas-urilor (tensiuni
fundamentale ale mintii), fricii, etc. In timp ce corpul subtil este afara si separat de corpul fizic, acesta din
urma trebuie ingrijit, altfel va deveni imposibila reintoarcerea, deci cauza legaturii trebuie relaxata si corpul
trebuie pastrat in bune conditii.Trebuie cunoscuta calea, adica acel nadi de-a lungul caruia chitta intra in
corpul altei persoane. Numai atunci devine posibila intrarea in corpul altei persoane.
Campul defensiv- Invulnerabilitatea si Teleportarea/ Defensive Field Invulnerability and

Teleportation Technique / Le champ de Défense; L'Invulnérabilité et le le Pouvoir de la
Téléportation
YS 3.40. udan:j:y:a}l:p:¢kNXkaed\v:s:¤ ut#a¡nt:Á: [in alte variante apare in pozitia: YS 3.39]
udāna-jayāj jala-paṅka-kaṇṭakādiṣvasaṅga utkrāntiṡ ca.

R: Stapanirea udāna [realizata prin samyama asupra udana(suflului ascendent)] confera capacitatea
utkranti (ridicarea in aer deasupra solului sau apei;mersul pe apa; levitatia) si asanga(neatingerea,
invulnerabilitatea) la jala (lichide, substante corozive), panka (noroi,substante adezive), kantaka (spini;
sageti; corpuri ascutite) si altele(foc, jar, lava vulcanica)
E: Mastery of udana (one of the five pranas)[using samyama on the flow of energy in the head and neck (udana)]
moves energy from the lower body upward creating a lightness and ascension that allows one to move over water,
mud, thorns and and other obstacles without contact.
F: La maitrise du udana (le prana qui va vers le haut) [grace au samyama sur udana prana] permet de se
mettre en lévitation et rester non-affecté par l'eau, la boue, les épines, et d’autres obstacles.
S: El dominio (jayāt) de la energía ascendente (udāna) [a través del autocontrol: samyama se logran poderes
extraordinarios] como utkrānti (la elevación del cuerpo; la levitación) y (ca) la invulnerabilidad (asangah) por
el agua (jala), el barro (panka), las espinas (kantaka), etcétera (adishu);
udāna = R: suflul ascendent; energia ascendenta; suflurile vitale(prana-vayu) sunt in numar de zece:cinci principale si cinci
secundare;udana si samana-vayu fac parte din prima categorie;practica tibetana(lung-gom)- de stapanire(gom) a curentilor de
energie(lung) din canalele subtile(sa)-permitea practicantilor care aveau potentialul energetic(thig-le) necesar sa parcurga distante
lungi fara oboseala in salturi imposibil de realizat fara levitatie partiala;vedeti si:YS 3.41]; E: uppermost region of energy flow, or
prana; F: prana qui va vers le haut; S: energía ascendente; soplo vertical;
jayāt (jayat) (जय ) = R: MW412.3 (masculin) stapanire;cucerire;victorie dominare, suprematie, maestrie; deriva de la √ji ( a
cuceri, a invinge); II.41; jayāt (masculin, ablativ, singular) III.5 - III.39 - III.40; jayah (masculin, nominativ, singular) III.44 -
III.47 - III.48; E: mastery ; conquest; victory;through victory, from mastery; ; F: maitrise; victoire; S: MW412.3 (masculino)
conquista, victoria, dominio, supremacía, maestría; deriva de √ji (conquistar, vencer); II.41; jayāt (masculino, ablativo, singular)
III.5 - III.39 - III.40; jayah (masculino, nominativo, singular) III.44 - III.47 - III.48;
jala = R: apa; lichide,substante corozive; E: water; F: l'eau; S: agua ;
paṅka = R: noroi ;substante adezive; E: mud;, F: la boue; S: barro;
kaṇṭaka = R: ghimpi;spini; sageti; lucruri ascutite; E: thorn; F: les épines; las espinas
ādiṣu(ādishu) = R: si celelalte(obstacole) E: and the others, et cetera; F: et d’autres obstacles; S: etcétera;
asaṅgah = R: fara contact;neatingere; neatingerea, invulnerabilitatea; E: without touching; F: non affecté; invulnérable S: no
está afectado; no hay contacto; la invulnerabilidad;
utkrāntiḥ= R: ridicare; levitatie; levitatia;ridicarea in aer deasupra solului sau apei;mersul pe apa; E: rising up;levitation; F:
lévitation; S: la levitación; la elevación (correcta) del cuerpo [sutil tras la muerte física];
yet; ; F: et ; S: MW380.1 (conjunción) 1) y, también, incluso; 2) realmente, ciertamente; 3) nada mas que; 4) pero; YS
I.29 - I.44 - I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 - III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20
- IV.21;
R: Utkranti (levitatia; ridicarea in aer deasupra solului sau apei;mersul pe apa)si asanga(neatingerea,
invulnerabilitatea) la jala (lichide,substante corozive), panka (noroi,substante adezive),kantaka (spini;
sageti) si altele(foc,jar,lava vulcanica) se poate obtine prin samyama asupra udana(suflului
ascendent);[suflurile vitale(prana-vayu) sunt in numar de zece:cinci principale si cinci secundare;udana si
samana-vayu fac parte din prima categorie;practica tibetana(lung-gom)- de stapanire(gom) a curentilor de
energie(lung) din canalele subtile(sa)-permitea practicantilor care aveau potentialul energetic(thig-le) necesar
sa parcurga distante lungi fara oboseala in salturi imposibil de realizat fara levitatie partiala;vedeti si:YS 3.41];
[DM] Levitatia este o capacitate paranormala binecunoscuta(laghima) diferita de campul defensiv. Ea poate fi
realizata si prin practica pranayama (controlul suflurilor vitale subtile, realizat prin intermediul respiratiei
constient controlate) . Metoda de a ajunge la stapanirea lui udana este practica samyama. Daca aceasta Prana
Vayu este stapanita, atunci puteti genera campul defensiv, o sfera care include aer respirabil si care va confera
ridicarea, scaderea interactiei cu forta de gravitatie terestra si invulnerabilitate la radiatii, corpuri ascutite,
substante corozive ori adezive.
In corpul energetic(pranamaya kosha) actioneaza cinci tipuri de prana vayu: udana, prana, samana, vyana
si apana; fiecare are o functie specifica iar udana neutralizeaza atractia gravitationala; Levitatia apare in
practica pranayama in mod curent din cauza ca se schimba directia de circulatie a fluxurilor de prana;
Cele cinci tipuri de energie vitala(Prana vayu) din Yoga Sutra

The five pranas or vayus in Yoga Sutra
“Sub ombilic este regiunea materiei digerate.

Deasupra este pt hrana care este luata.
In ombilic sunt toate fortele vietii care sustin corpul(parasit sau nu) ”….
“Prin suflul(vayu) care este numit Udana fiinta umana eructeaza(vomita) si este pusa in starea sa
vorbeasca ca efect a strapungerii realizata de aceasta energie (prin plamani, gat si gura).
Prin suflul(vayu) care este numit Prana fiinta umana este pusa in starea sa se miste.
Aceea care este numita Samana locuieste in centru.
Prin suflul(vayu) care este numit Vyana , fiinta umana este pusa in starea sa aiba putere in actiune.
Prin suflul(vayu) care este numit Apana fiinta umana controleaza miscarea in jos ”
(din Mahabharata Santi Parva, Section CLXXXIV )
“Through that called UDANA one eructates and is enabled to speak in consequence of its piercing through
(the lungs, the throat, and the mouth).
Through the breath called PRANA a living creature is enabled to move.
That called SAMANA resides within the center.
Through that called VYANA , they put forth strength of action.
That called APANA moves downwards”
(From The Mahabharata Santi Parva, Section CLXXXIV)
Udana Vayu: localizare :gat si cap; zona de activitate: de la gat la cap;

centru energetic subtil(chakra): Visuddha, Ajna;
element grosier(bhuta tattva): Ether, Spatiu(akasha);
element subtil(tanmatras tattva):sunet(sabda);
terminal senzorial(jnana indriya):auz(shrota);
terminal de actiune(karma indriya):organul de emisie a sunetelor:vorbirea(vach);
miscare:inhalare,intern ,ridicare;
directie:centrifug omnidirectional
functie: permite vomarea; eructatia;producerea sunetelor,vorbirea,cantatul; ridica trupul si nu permite
caderea in cursul alergarii sau rotatiei in diferite directii.
culoare: verde;
post functii: in momentul mortii o parte din udana elibereaza corpul subtil de haina materiala (corpul fizic);
dupa moarte partea din aceasta energie ramasa in trup ajuta la descompunerea materiei in forme
elementare;
capacitate extraordinara sau divina(siddhis): controlul acestei energii face corpul f. usor, invulnerabil(camp
defensiv) si permite accesul la teleportare
capacitate extraordinara sau divina(siddhis): controlul acestei energii face corpul f. usor, invulnerabil(camp
defensiv) si permite accesul la teleportare
(vedeti celelalte prana vayu in comentariul sutrei urmatoare)
Udana Vayu: localization :throat and head; field of activity: from the throat to the head;
Function: It helps in vomiting; eructation; it keeps the body lifted upwards, and does not allow it to fall
down while running or turning in different directions;it also helps in sound production, speaking, singing,
etc
Postfunction: After death a portion of this energy remains in the body. This energy then decomposes the
physical body reverting the physical matter of the body to its elemental forms.
subtle energetic center(chakra): Visuddha, Ajna;
gross element (bhuta tattva): Ether, Space(akasha);
subtle element (tanmatras tattva):sound(sabda);
sensory terminal (jnana indriya):hearing(shrota);
action terminal (karma indriya):organ for the production and emission of sounds:speaking(vach);
movement:inhalation,inward ,upward;
direction:outward(centrifugal); omnidirectional
color : green ;
siddhis (divine, extraordinary or supernatural powers): by regulating this energy can be obtained the
teleportation ,levitation and invulnerability(defensive shield)
(vedeti celelalte prana vayu in comentariul sutrei urmatoare)
La vida es posible gracias a la activación de todo el complejo orgánico sensorial mediante prana. Su
actividad tiene cinco formas.
prana lleva su actividad desde la boca y las fosas nasales hasta el corazón;
samana se distribuye (ana) equilibradamente (sama) y su esfera de actividad esta en el ombligo (proceso
digestivo);
apana se denomina así porque se dirige (ana) hacia abajo (apa), desplegando su actividad hasta la planta
de los pies;
udana se dirige hacia arriba, desarrollando su actividad hasta la cima de la cabeza;
vyana lo impregna todo.
(Bhasya) esham pradhanam pranah udanajayaj jalapankakantakadishv asanga utkrantish ca prayanakale
bhavati tam vashitvena pratipadyate. De todas, la principal es prana. Controlando udana, se atraviesa
impasible sobre barro, agua, espinas y objetos similares. Y mediante su dominio, se toma el curso
ascendente correcto tras la muerte;
(Vivarana) La vida es la actividad de los once sentidos. Igual que un palomar se mueve con el movimiento
de los pájaros en su interior, así por medio de la operación llevada a cabo de forma unísona por todos los
sentidos sin excepción, se sostiene el cuerpo, y esa es su vida. La actividad vital, supeditada a la
dependencia de purusha, tiene cinco aspectos: prana (corriente vital hacia adelante), apana (descendente),
vyana (penetrante), udana (ascendente) y samana (reguladora). Prana es la principal. Dominándola, se
dominan apana y, seguidamente, las demás. Para dominarlas se da un método detallado en Hiranyagarbha,
pero como su dominio es una consecuencia del dominio de la mente sensible (manas), aquí no se expone un
método distinto. Todos resultan dominados por medio del pranayama. Aquí, puesto que no se trata de dar
métodos concretos para dominarlos de forma separada, solo se expone la consecuencia de dominar udana.
Desikachar, TKV "Yoga-sutra de Patañjali": Por el dominio de las fuerzas que transmiten las sensaciones del cuerpo
a la mente, es posible dominar los estímulos externos. Por ejemplo, se puede soportar el contacto del agua a cualquier
temperatura o los pinchazos de espinas; se puede caminar sobre superficies inestables e incluso sentirse tan ligero
como un globo.
Las manifestaciones físicas de sensaciones como el dolor, están vinculadas a la mente por medio de las fuerzas
vitales que recorren el cuerpo. Gracias a ciertas prácticas como el pranayama, estas fuerzas pueden ser dirigidas y
pueden producirse diversos efectos por medio de modificaciones específicas
[VIV]Udana is the name of the nerve current that governs the lungs and all the upper parts of the body, and when he
is master of it, he becomes light in weight. He does not sink in water; he can walk on thorns and sword blades, and
stand in fire, and can depart this life whenever he likes.
[F] Comments: Early on, the yogins discovered that there are different aspects to the life force (prana),
manifesting as the breath. Each yields different paranormal powers when fully mastered.
L'invulnérabilité
Teleportation Technique
The udana line links the 5th, 6th, and 7th chakras together. The udana line is the upper part of the sushumna (the susunna is the
cord that runs up and down the spine and links all the chakras together from earth chakras too human and planet and star
chakras)[from Chakra one to chakra seven].
The udana looks like a vertical cord where all the chakras pour their life energy of consciousness and information into it and
that's where they all collect. So all you have to do is focus on the upper part of the susunna or also called the udana: the reason it
is call the udana is its a Sanskrit word for upwards flow of life forces. You see the udana is very important in that it helps the
chakras to exist, integrate, and stay connected. The udana is responsible for swallowing, putting a person to sleep, and controlling
hunger. It is also responsible for levitation, moistening the body, and helping the immune system, and is also responsible for
dimensional travel like teleportation and walking through walls, rock, and other obstacles, etc.
So just visualize a small cord the size of your pinkie (fingers) golden white and blue in color. Then visualize udana line forming
the base of the throat and moving up through the ajna chakra the top of the head in the middle of your upper part of your body.
Now just maintain that visualization and breath energy into it every time you breathe; you'll see the udana line become more
visible in form and in color and along with your visualization become more real and vivid along with every breath.
I have always known the udana line to be the channel by which teleportation is perform. But it is only the first stage in
teleportation. The second stage of teleportation is the kundalini which runs along the and the susunna is the cord that runs up and
down the spine and links all the chakras together (from Chakra one to chakra seven), and is the grounding point to both the earth
and the physical plain. the third stage is the ability of Clairsentience found at the second or sacral chakra.
the fourth stage in teleportation is the rising of the kundalini energy at the base of the spine this is done by flashing pure white
through the udana line down through the susunna channel to the base of the spine and drawing the kundalini energy back up into
the body.
The fifth stage in teleportation is that of disconnecting from both the the earth and the physical plain of existence. This is done by
flashing pure white light through the udana line down susunna channel out through the base chakra down into the earth and
drawing the earth star out of the earth. so disconnecting with the earth and the physical plain. at this point claisentience the ability
of movement is the lower point as the earth star moves up the body towards the udana the three dan tiens activate and the body
transforms into the light being. At this point movement through both time and space is possible.
Warning
but this technique on teleportation should not be attempted until you have mastered awakening all of the chakra and tantiens and
have learnt all you can about telekinesis and teleportation of physical objects. This technique can be dangerous if you are not
ready.
Jumper - Anywhere Is Possible/Oriunde este posibil : Jumper (David Rice) descopera ca are puterea de a se
teleporta oriunde pe Terra, dupa ce se sparge gheata pe care traversa un rau si cade in apa.In YS 4.1 se indica
metodele sau caile de acces la puteri supranaturale(siddhis): prin nastere, prin utilizarea de droguri, prin incantatii
sau mantra, prin transa(samadhi;samyama) si prin asceza (tapas). Filmul Jumper si cartea, care a fost utilizata
drept sursa de inspiratie, indica aparitia capacitatii de teleportare in situatii fara scapare: evadarea de sub gheata
(film), evadarea din casa in care era torturat de un tata alcoolic(carte) . Cine va cauta in literatura de specialitate
despre cazuri de teleportare va descoperii detalii despre cazul unui soldat ce servea drept garda la viceregele din
Filipine. El s-a teleportat in Mexic in momentul producerii unui mare seism in Manila, care a condus la incendierea
palatului. Ajuns instantaneu din Filipine in Mexic acesta nu a fost crezut si a stat in inchisoare doi ani, pana ce un
vapor a adus un martor, care a confirmat cutremurul din Filipine si incendiul care a urmat .
In sutra YS 4.1 termenul tapas(asceza) se refera la situatii limita(accidentale sau create in mod deliberat).Una dintre
caile de a provoca manifestarea puterilor noastre ancestrale supranaturale este de a ne afla in situatii limita: ca o
mama care isi salveaza copilul de la moarte ridicand roata autobuzului, care incepuse sa mearga la vale si urma sa
calce capul copilului. In film se mai spune ca darul teleportarii ar fi aparut de la varsta de 5 ani(prima cale indicata in
YS 4.1) si aceasta ar fi fost cauza plecarii mamei lui David Rice care era paladin(membru intr-o organizatie secreta a
gardienilor, care actiona inca din vremea Inchiziei, si a carei misiune era sa-i elimine pe toti semenii nostri care
indrazneau sa fie “asemenea lui Dumnezeu”).
Capacitatea teleportarii si a deplasarii interdimensionale a fost demonstrata de toate speciile extraterestre.
EBE(Entitatile Biologice Extraterestre) . EBE din Zeta Reticuli(cunoscute din antichitate drept “asuras”, iar azi drept
“grey” sau “cenusii”), care considera ca delfinii sunt verii lor, au putut fi retinuti prin utilizarea unor puternice
campuri electromagnetice in jurul incintei in care au fost inchisi (este oare o coincidenta faptul ca in film se utilizeaza
drept incinta de capturare si anihilare a capacitatii de teleportare tot o plasa strabatuta de curent electric ?).
EBE de tip umanoid, cunoscute drept “blonzi” sau “nordici”, nu au putut fi opriti si incarcerati prin nici o metoda.
Mais un jour, il s'aperçoit qu'il n'est pas le seul à posséder de telles capacités(Jumper)
Jumper (David Rice) découvre qu'il a le pouvoir de se téléporter n'importe où sur Terre. Mais un jour, il s'aperçoit
qu'il n'est pas le seul à posséder de telles capacités(Jumper)
Gil Perez case of teleportation
There have been many alleged accounts of teleportation. One of the best known is said to have occurred on
the evening of October 24, 1593, to Gil Perez.
A Guardia Civil, Gil Perez, is said to have appeared suddenly in a confused state in the Plaza Mayor of
Mexico City, wearing the uniform of a Philippine regiment. He claimed that moments before finding
himself in Mexico he had been on sentry duty in Manila at the governor’s palace. He admitted that while he
was aware that he was no longer in the Philippines, he had no idea where he was or how he came to be
there. He said the governor, Don Gomez Perez Dasmariñas, had been assassinated.
When it was explained to him that he was now in Mexico City, Perez refused to believe it saying that he
had received his orders on the morning of October 25 in Manila and that it was therefore impossible for
him to be in Mexico City on the evening of the 24th. The authorities placed Perez in jail, as a deserter and
for the possibility that he may have been in the service of Satan. The Most Holy Tribunal of the Inquisition
questioned the soldier, but all he could say in his defence was that he had travelled from Manila to Mexico
"in less time than it takes a cock to crow".
Two months later, news from the Philippines arrived by Manila Galleon, confirming the fact of the literal axing on
October 23 of Dasmariñas in a mutiny of Chinese rowers, as well as other points of the mysterious soldier’s fantastic
story. Witnesses confirmed that Gil Perez had indeed been on duty in Manila just before arriving in Mexico.
Furthermore, one of the passengers on the ship recognized Perez and swore that he had seen him in the Philippines on
October 23. Gil Perez eventually returned to the Philippines and took up his former position as a palace guard, living
thenceforth an apparently uneventful life.
Accounts of miraculous teleportation occur in a number of religious traditions, such as Tay al-Ard
("folding of the earth") in Islam; Kefitzat Haderech ("the shortening of the way") in Judaism(vedeti:
"Dune " de Brian Herbert). Teleportation is also known in Tibetan Yoga and Buddhism.
Teleportation is one of the siddhis ( miraculous powers) in Yoga Sutra of Patanjali
Cresterea stralucirii corpului si eliminarea oricarei boli, toxine sau otravuri din corp
Radiance that surrounds the entire body and the elimination of all diseases, poisons or toxins from
the body /Le Rayonnement du corps et l’éliminations des toxines et des maladies
YS 3.41. s:m:an:j:y:ajjv:l:n:m:Î [in alte variante apare in pozitia: YS 3.40]

samāna-jayāj jvalanam
R: Stapanirea fluxului energiei pranice prin plexul solar sau a focului gastric(samāna)[cu ajutorul samyama
asupra samana(suflul mijlociu;focul digestiv)] conduce la realizeaza jvalanam(cresterea stralucirii corpului
si eliminarea oricarei boli, toxine sau otravi); E: Mastery of the vital energy flow through the solar
plexus(samāna prana) [using samyama on gastric fire(samāna)] creates jvalanam(radiance that
surrounds the entire body and the elimination of all poisons, toxins stored in the body and the elimination
of all diseases of the body);F: La maitrise de la force vitale appelée samana ou prana du milieu[grace au
samyama sur samāna prana] provoque jvalanam(le rayonnement du corps et l’éliminations des toxines et
des maladies); S: Con el dominio(jayat) del aliento regulador(samana) [a través del autocontrol:
samyama] se logra una luminosidad incandescente(jvalanam) [para el cuerpo].

samāna = R: samana vayu; suflul mijlociu;focul gastric(digestiv); E: gastric fire; mid-breath; vital energy of assimilation and
equilibrium; energy flow through the solar plexus; vital current samana F: la force vitale prana du milieu;le souffle qui active la
digestion; S: aliento regulador; el soplo equilibrante;
jayāt (जय ) = R: MW412.3 (masculin) stapanire;cucerire; victorie dominare, suprematie, maestrie; deriva de la √ji ( a cuceri, a
III.48; E: mastery ; conquest; victory;through victory, from mastery; ; F: maitrise; conquête, victoire; S: MW412.3 (masculino)
conquista, victoria, dominio, supremacía, maestría; deriva de √ji (conquistar, vencer); II.41; jayāt (masculino, ablativo, singular)
III.5 - III.39 - III.40; jayah (masculino, nominativo, singular) III.44 - III.47 - III.48;
jvalanam = R: stralucire(corp); eliminarea oricarei boli sau otravi; cresterea stralucirii corpului; E: radiance(of the body) ; F:
rayonnement(du corps);le resplendissement; la fulguration; le rayonnement du corps et l’éliminations des toxines et des maladies
du corps; S: luminosidad incandescente; fulgor; el cuerpo resplandece;
Gracias a la fuerza vital denominada samana, se alimentan correctamente todas las partes del cuerpo, es
decir, la energía proporcionada por los alimentos se distribuye de forma equitativa. Mediante el dominio de
esta fuerza vital, el yogui obtiene un aura alrededor de su cuerpo (Hariharananda Aranya, Swami "Yoga
philosophy of Patañjali").
Samana Vayu: localizare :plex solar; there is heat in the bodies of living creatures which is circulated all
over the system by the breath called Samana.
functie: digestie si asimilatie; hranire organism;ardere toxine,eliminare maladii
celulara
post functie: protejeaza corpul parasit in cursul calatoriilor astrale sau dupa producerea de alte corpuri; in
ombilic sunt toate fortele vietii care sustin corpul(indestructibilitatea corpului unor sfinti care au parasit
corpul in urma cu sute sau mii de ani) ”….
culoare:alb; natura: rece
centru energetic subtil(chakra): Manipura;
element grosier(bhuta tattvas): Foc,lumina(tejas);
element subtil(tanmatras tattva):sunet(sabda)
terminal senzorial(jnana indriya):vazul(akshu); terminal de actiune(karma indriya):mersul(pada)
miscare:expansiune; directie:centrifug in sase directii
capacitate extraordinara sau divina(siddhis): controlul focului gastric confera o aura stralucitoare si
eliminarea tuturor maladiilor, toxinelor;
Prana Vayu: localizare :piept/inima; zona de activitate: de la inima la gat; se misca intre nari si inima in
timpul inhalarii / expirarii; coboara din cap la extremitatea canalului anal si apoi e trimisa in sus din
nou;dupa ce ajunge in sediul din cap trimite din nou caldura in jos.
functie :respiratie; It controls and regulates all activities of the sense organs. It helps in sound production,
swallowing and regulates the body temperature.
centru energetic subtil(chakra): Anahata;
element grosier(bhuta tattva): Aer,vant (vayu);
element subtil(tanmatras tattva):tact(sparsha)
terminal senzorial(jnana indriya):simtul tactil(tvac);
terminal de actiune(karma indriya): centrele energetice(chakra) din palme si talpi(pani);
miscare:inhalare; miscare ascendenta;
directie:centrifug in sase directii;
culoare:auriu;
caracteristica gravitationala:usoara(opus Apana)
capacitate extraordinara sau divina(siddhis):
Vyana Vayu: localizare :energie subtila raspandita in intregul corp prin circulatia sanguina; opereaza si
locuieste in toate articulatiile corpului;
functie: circulatia sanguina; coordoneaza toate activitatile ori miscarile sistemului nervos;ajuta in
mentinerea pozitiei si coordonare si echilibru;
centru energetic subtil(chakra): Svadistana;
element grosier (tattva bhuta): Apa(apas;jala);
element subtil(tanmatras tattva):gust(rasa); terminal senzorial(jnana indriya):simtul
gustativ(rasana;jihva) terminal de actiune(karma indriya):sistem excretor(payu)
miscare:contractie; directie:in jos
culoare: cer senin
capacitate extraordinara sau divina(siddhis):
Apana Vayu: localizare :pelvis; zona de activitate: de la ombilic si pana la talpile picioarelor;
functie: eliminare (fecale, urina, sperma si ciclu menstrual; energie implicata ce faciliteaza procesul de
nastere;focul uretrei si al intestinelor misca si transporta substantele care trebuie sa fie eliminate;
culoare: galben;
caracteristica gravitationala: greutate;
simptome in caz de dezordine: cand aceasta energie este in exces sau in dezechilibru apare senzatia de
inertie, lene, greutate si confuzie;
centru energetic subtil(chakra): Muladhara; element grosier(bhuta tattvas): Pamant(prithivi); element
subtil(tanmatras tattva):miros(gandha);
terminal senzorial(jnana indriya):miros(ghrana);
terminal de actiune(karma indriya): reproducere(upastha);
miscare:expir;
directie:miscare in jos, in afara(centrifug)
capacitate extraordinara sau divina(siddhis): udana neutralizeaza atractia gravitationalaiar apana o
intensifica facand corpul greu ca un munte; gariman (puterea de a face corpul oricat de greu;imposibil de
urnit din loc);
Samana Vayu: localization :plexus solar; field of activity of Samana is from the navel to the heart;
there is heat in the bodies of living creatures which is circulated all over the system by the breath called
Samana.
functions: digestion ; assimilation; nourishes the whole body and gives glowing health to it;burn and
elimination of residues, toxins; elimination of diseases;
postfunction: consevation of the body when the soul si out;
color:white;
nature: cool(consevation of the body)
subtle energetic center(chakra): (chakra): Manipura;
gross element (bhuta tattva): fire;light(tejas);
subtle element (tanmatras tattva):sound(sabda)
sensory terminal (jnana indriya):seeingl(akshu);
action terminal (karma indriya): walking(pada)
miscare:expansiune; directie:centrifug in sase directii
siddhis (divine, extraordinary or supernatural powers): radiance that surrounds the entire body and
the elimination of all diseases, poisons and toxins from the body
Prana Vayu: seat :chest/heart; field of activity of Prana is from the heart to the throat; It moves between
the nostrils and the heart during inhalation / exhalation; the breath called Prana, the bearer of a current of
heat, descends from the head downwards to the extremity of the anal canal and thence is sent upwards
once more. Coming back to its seat in the head, it once more sends down the heat it bears. Below the
navel is the region of digested matter. Above it is that for the food which is taken. In the navel are all the
forces of life that sustain the body.
functie : main function is respiration; It controls and regulates all activities of the sense organs. It helps in
sound production, swallowing and regulates the body temperature.
subtle energetic center(chakra): Anahata;
gross element (bhuta tattva): Aer,vant (vayu);
subtle element (tanmatras tattva):tact(sparsha)
sensory terminal (jnana indriya):simtul tactil(tvac);
action terminal (karma indriya): hands(pani);
movement:inhalation; upward movement.
direction:outward(centrifugal) in six directions;
color:It is golden in color; characteristic: light in weight (opposite to Apana)
siddhis (divine, extraordinary or supernatural powers):
Vyana Vayu: localization : this energy pervades the whole body; that breath which operates, residing in
all the joints of men's bodies, is called Vyana;
function: major function is circulation; it co-ordinates all activities of the nervous system. It helps in
maintaining co-ordination and balance.
movement: contraction;
direction:downward
color: sky-blue in color.
subtle energetic center(chakra): Svadistana;
gross element (bhuta tattva): water(apas;jala);
subtle element (tanmatras tattva):taste(rasa);
sensory terminal (jnana indriya):taste (rasana;jihva);
action terminal (karma indriya): excretion (payu)
siddhis (divine, extraordinary or supernatural powers):
Apana Vayu: localization :pelvis; seat and field of activity : from the navel to the soles of the feet.
function: elimination. It eliminates stool, urine, semen and menses. It helps in the process of childbirth.
the heat that is in the urethra and the abdominal intestines, moves, engaged in carrying out urine and
faeces;
desorder sympthoms: When this energy is not regulated one feels lazy, dull, heavy and confused. It is
yellow in color.
characteristic: heaviness
color: yellow
movement: exhalation; downward movement.,outward(centrifugal)
direction:downward
subtle energetic center(chakra): Muladhara;
gross element (bhuta tattva): Earth (prithivi);
element subtil(tanmatras tattva):smell(gandha);
sensory terminal (jnana indriya):smell(ghrana);
action terminal (karma indriya): reproduction(upastha);
siddhis (divine, extraordinary or supernatural powers): gariman (the power to make oneself heavy at
will);
[VIV]Whenever he likes, light flashes from his body.

[RO] Samana prana ori samana vayu este forma de energie subtila(prana) ce da nastere la fluidul digestiv si
este legata de focul care digera hrana in stomac. Sfera sa de actiune care initial este de la inima la ombilic se
extinde la intregul corp permitand eliminarea toxinelor, otravurilor si a lucrurilor straine din organism(aschii,
schije, tumori). Atunci cand samana prana este stapanita prin dezvoltarea in fiinta a principiului arzator
mijlociu, corpul este imbracat de o aura luminoasa care indica densificarea si energizarea atmosferei satelit
aflata in jurul trupului sau material. Acest lucru realizat prin transa(samadhi; samyama) dar mai este posibil si
prin pranayama, prin brahmacharia si prin tapas ( tehnici de purificare:post).
Divyam Shrotram: Auzul divin(clarauzul) /Divine Hearing/ L’Ouie divin/ Clariaudiencia
YS 3.42. Â:að*:akaS:y:aðH s:öb:nD:s:öy:m:at:Î edvy:ö Â:að*:m:Î [in alte variante apare in pozitia: YS 3.41]
ṡrotrākāṡayoḥ sambandha-saṃyamād divyaṃ ṡrotram.

R: Capacitatea auzului divin (divyam shrotra) se obtine gratie samyama asupra legaturii(sambandha) dintre
akasha (eter; oceanul ce sustine, umple si patrunde peste tot in univers) si shrotra (simtul auzului, ureche);
E: Divine hearing (divyam shrotra) is acquired by making samyama on the relation(sambandha) between
ether(akasha) and the faculty of hearing (shrotra);
F: L’Ouie divin(divyam shrotra) est obtenu grace au samyama sur la relation(sambandha) entre akasha(espace;
ether) et l’ouie(shrotra);
S: Clariaudiencia o audición divina (divyam shrotra) se logra efectuando el control mental (samyama) sobre la
relación (sambandha) entre el espacio vacío (akasha) [y] el sentido del oído (shrotra);

ṡrotra (shrotra) = R: auz, ureche; capacitatea auzului; procesul exemplifica tranzitia terminalului cognitiv (jnana-indriya) de
la auzul (shrotra) elementului sensibil sau grosier (bhuta) la elementul subtil (tanmatra) si se poate aplica si altor simturi si
elemente]; in YS 1.27 sunt prezentate stadiile de manifestare a sunetului (shabda):1.para[para shabda este vibratia subtila
nediferentiata si unica,auzita doar de zei;clarauzul permite perceptia sunetelor subtile emise de oricare dintre procese(minerale,plante,
animale, fiziologice) fara a ajunge la Sunetul Absolut,"muzica divina a sferelor ceresti" (para shabda)], 2.pareshyanty (stadiul subtil
diferentiat), 3.madhyama (mediu) si 4.vaichari(grosier); E: hearing; faculty of hearing; ear; F: ouie;oreille;
ākāṡa(akasha) = R: spatiu;eter; E: space, ether; F: ciel;espace;ether;
sambandha = R: relatie;legatura;conexiune; E: relationship; F: relation;
III.41 - III.42 - III.44 - III.52;
divyaṃ = R: divin; E: divine; F: divin;
divyaṃ ṡrotram (divyam shrotram) = R: auzul divin;clarauzul; E: divine hearing; supernatural hearing; extraordinary
hearing the power of spiritual hearing;divine ear; superphysical hearing; distant hearing; F: l’ouie divin; l'oreille divine; l’ouie
supranormale; S: audición divina; audición excepcional ;clariaudiencia ;oído sobrenatural;
[DM]Capacitatea divyam shrotra( auzul divin;clarauditia) se obtine gratie samyama asupra legaturii dintre
akasha (eter; oceanul ce sustine, umple si patrunde peste tot in univers) si shrotra (auz,ureche)[procesul
exemplifica tranzitia terminalului cognitiv (jnana-indriya) de la elementul sensibil (bhuta) la elementul
subtil (tanmatra) si se poate aplica si altor simturi si elemente]; in YS 1.27 sunt prezentate stadiile de
manifestare a sunetului (shabda):1.para[para shabda este vibratia subtila nediferentiata si unica,auzita doar de
zei;clarauzul permite perceptia sunetelor subtile emise de oricare dintre procese(minerale,plante, animale,
fiziologice) fara a ajunge la Sunetul Absolut,"muzica divina a sferelor ceresti" (para shabda)], 2.pareshyanty
(stadiul subtil diferentiat), 3.madhyama (mediu) si 4.vaichari(grosier);
[VIV]There is the Akasha, the ether, and the instrument, the ear. By making Samyama on them the Yogi gets
supernormal hearing; he hears everything. Anything spoken or sounded miles away he can hear.
[F]Comments: Space, which is regarded as a radiant etheric medium, is one of the five elements of the material
dimension of Nature.
[RO] Akasha este mediul prin care se propaga sunetul, iar urechea este organul care percepe sunetul. Samyama asupra
relatiei acestora da nastere la sunete superfizice, care nu difera de sunetele planului fizic. Continuitatea sunetului exista
totdeauna, indiferent daca planul este fizic sau superfizic. De exemplu, in Nada Yoga exista patru stadii ale sunetului, si
anume sunet fizic, auzibil, mental si transcendental, sau vaikhari, madhyama, pashyanti si para. Acestea sunt cele
patru nivele ale sunetului.
Urechea noastra are capacitatea de a auzi sunete intr-o anumita banda de frecvente, dar akasha, fiind mediul de
propagare, are capacitatea de a transmite orice sunet. Undelor sonore le trebuie timp sa ajunga de la un loc la altul; dar
odata generate, ele exista undeva in forma grosiera sau subtila. Ele nu inceteaza niciodata. Analog, in yoga se considera
ca sunetele planului superfizic nu sunt fara legatura cu sunetele planului fizic; si in planul superfizic sunetele sunt
continue. Realizand samyama asupra urechii si asupra relatiei sale cu akasha, fiinta poate dobandi capacitatea
superfizica de a auzi sunete; acestea sunt numite sunete superfizice. Auzul divin nu este altceva decat capacitatea de a
auzi sunetele subtile care sunt dincolo de banda de frecvente pe care le poate percepe urechea in mod obisnuit.
Atunci cand un sunet grosier inceteaza, mai poate fi auzit un sunet subtil. Cand si acesta inceteaza, mai poate fi auzit un
sunet inca si mai subtil. In cele din urma mintea devine atat de sensibila incat ea poate percepe cele mai subtile sunete.
Cand si acestea inceteaza, va puteti auzi inima cum bate. Dupa asta, puteti prinde vibratiile sunetelor foarte subtile, iar
prin samyama asupra lui akasha si asupra relatiei cu urechile, puteti incepe sa auziti sunete divine.
Akasha-gamanam(capacitatea deplasarii prin eter;trecerea prin obstacole materiale,teleportarea;

translocatia); The power of teleportation:travel through Ether(akasha);
YS 3.43. .kay:akaS:y:aðHs:öb:nD:s:öy:m:all:G:Øt:Ül:s:m:ap:¶:ðÁ:akaS:g:m:n:m:Î [in alte variante in pozitia: YS 3.42]

kāyākāṡayoḥ sambandha-saṃyamā laghu-tūla-samāpatteṡ cākāṡa-gamanam.

R: Akasha-gamanam(capacitatea deplasarii prin eter; trecerea prin obstacole materiale,teleportarea; translocatia) si
laghiman(levitatia; zborul;plutirea in aer; imponderabilitatea) se obtin gratie samyama asupra legaturii dintre
kaya(corpul fizic) si akasha (eter) pana la realizarea stadiului de identificare(de osmoza totala) numit tula
(nor;ceata;vata;bumbac;de impregnare eterica a materiei);
E: The power of traveling through akasha(akasha-gamanam)is obtained by samyama on the relationship between
the body (kaya) and akasha (space;ether) when the lightness of cotton is attained during coalesced contemplation;
F: Le pouvoir de se déplacer au travers akasha (espace; éther; ciel) est assuré par la pratique de la
contrainte(samyama) sur la relation entre le corps(kaya) et akasha et par la concentration dans la légèreté du coton;
S: El poder por atravesar (gamanam) el espacio (akasha) se logra efectuando el control mental (samyama) sobre
la relación (sambandha) entre el espacio vacío (akasha) y el cuerpo (kaya), y fusionando la mente (la identificación
enstática; samapatti ) con la ligereza (laghu) del algodón (tula)

kāya (kaya) (काय ) = R: MW274.1(masculin) corp, trup; corpul fizic; ansamblu; deriva de la √ci (a reuni, a uni); II.43 - III.21
- III.29 - III.42 - III.45 - III.46; E: body; S: MW274.1(masculino) cuerpo, ensamblaje; deriva de √ci (reunir, juntar); II.43 -
III.21 - III.29 - III.42 - III.45 - III.46;
ākāṡa(akasha) = R: spatiu;eter; akashayoh : a spatiului; E: space, ether; F: ciel;espace;ether; S: el espacio vacío; éter;
sambandha = R: relatie;legatura;conexiune; E: relationship; F: relation; S: relación;
saṃyamaḥ (samyama) (संयम ) = R: MW1112.1 (masculin) autocontrol; egalitatea;echilibrul;control, egalitatea; perfecta
stapanire; a mentine unit; samyama- termen tehnic care desemneaza practica unificata intr-un proces unic al
concentrarii(dharana) , meditatiei (dhyana) si a samadhi (identificarii complete;transa mistica ) asupra aceluiasi obiect
;procesul in trei faze care conduce la identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea
rezonanta cu Constiinta Cosmica; autocontrolul; egalitatea;echilibrul; perfecta stapanire; sam (impreuna, unit; complet;intreg) +
yama, deriva de la √yam (a se abtine, a se restringe); 1) control mental, concentrare perfecta, completa infranare,subjugare,
autocontrol total; 2) practica continua,unificata (legata) intr-un proces unic a a concentrarii (dhārana), meditatiei (dhyāna) si a
transei mistice sau a identificarii(samadhi) asupra aceluiasi obiect; procesul in trei faze care conduce la identificarea subiect-
obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta cu Constiinta Cosmica; samyamah (masculin,
nominativ, singular) YS 3.4; samyamāt (masculin, ablativ, singular) prin samyama; YS 3.16 - YS 3.17 - YS 3.21 - YS 3.22 - YS
3.26 - YS 3.35 - YS 3.41 - YS 3.42 - YS 3.44 - YS 3.52; E: MW1112.1 (masculine); perfect mastery,constraint, perfect
discipline; a technical term meaning the practice of dharana (concentration), dhyana (meditation), and samadhi (mystic trance)
in a single process;the three phases of identification between subject and object for entering the holographic functioning of mind;
perfect mastery,constraint, perfect discipline; perfectly concentrated meditation; annihilation(SB 4.11.16) ; regulation(SB
11.17.34-35);complete control (SB 11.18.22) ; holding together, restraint,abstinence;self-restraint control, (esp.) control of the
senses, self-control Mn. MBh. &c;concentration of mind [comprising the performance of Dhāranā, Dhyāna, and Samādhi, or the
last three limbs(anga)stages in Yoga] Yogas. Sarvad; effort, exertion , (with great difficulty') MBh suppression, i.e. destruction
(of the world) Pur;dharana (concentration), dhyana (meditation), and samadhi (mystic trance) taken together (YS 3.4);perfectly
III.41 - III.42 - III.44 - III.52;
laghu = R: usor; E: light; F:légèreté;leger;rapide;facile;libre; S: ligereza;
laghiman= R: levitatia; zborul;plutirea in aer; imponderabilitatea; ; F: la levitation;
S: la levitación;
tūla (tula) = R: bumbac; nor;ceata; vata; stadiu de impregnare eterica a materiei; E: cotton; F: coton; S: algodón
samāpatteḥ(samapatti) : prin fuziunea mintii; stadiu de identificare; stadiu de osmoza totala; E: coalescence, unified
contemplation identification-in-samadhi; coincidence ; F: concentration;relation totale;identification; sentiment d’osmose avec;
S: la identificación enstática; identificación completa; fusionando la mente con (la suavidad del algodón);
yet; ; F: et ; S: MW380.1 (conjunción) 1) y, también, incluso; 2) realmente, ciertamente; 3) nada mas que; 4) pero; YS
I.29 - I.44 - I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 - III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20
- IV.21;
gamanam = R: a se deplasa prin; trecere; E: travel; displacement ; F: fait de se déplacer; passage
akasha-gamanam= R: capacitatea deplasarii prin eter; trecerea prin obstacole materiale,teleportarea; translocatia; E: the
power to traverse the ether; travelling through the ether; displacement in space; the power of traveling through
akasha;teleportation ;passage through the sky; power of traversing the ether; F: le pouvoir de se déplacer dans l'éther; le passage
au travers akasha(espace;ether; ciel) ; S: atravesar (gamanam) el espacio (akasha);
R: Akasha-gamanam(capacitatea deplasarii prin eter; trecerea prin obstacole materiale,teleportarea;

translocatia) si laghiman(levitatia; zborul;plutirea in aer; imponderabilitatea) se obtin gratie samyama
asupra legaturii dintre kaya(corpul fizic) si akasha (eter) pana la realizarea stadiului de identificare(de osmoza
totala) numit tula (nor;ceata;vata;bumbac;de impregnare eterica a materiei);[sunt cunoscute relatari despre
OZN-uri care trec prin obstacole materiale(munti) si cazuri de rapire-extragere prin peretii buncarelor a unor
persoane care posedau implanturi cerebrale de localizare-emitatoare de ce utilizeaza emisia de camp
morfogenetic,care nu este ecranat de catre incintele de tip Faraday(cazuri ilustrate si in filmul"Taken"al lui
Spielberg);teleportarea echipajelor si a celor rapiti la bordul navelor galactice si deplasarea prin hiperspatiu
prezente in filmele SF (Star Trek; Babylon 5, Star Gate-Poarta Stelara ) au fost si sunt accesibile oamenilor la
nivel tehnologic(vimana-anticele nave hinduse puteau fi facute invizibile,inaudibile, "usoare ca un fulg","grele
ca un munte" si aveau capacitatea de a calatori intre taramuri; Experimentul Philadelphia a reprodus tehnologic
invizibilitatea si teleportarea)ori biologic in mod accidental(teleportarea din Filipine in Mexic a unui soldat
din garda viceregelui in timpul unui seism ce a declansat incendiul palatului regal) sau deliberat (buddhistul
chinez care trece prin ziduri vede zidul ca o ceata si era vazut din afara ca un nor de vata;cercetarile chineze
privind teleportarea prin Qigong de obiecte materiale si fiinte vizeaza aplicatiile militare(teleportarea de trupe
si echipament militar);
[VIV]This Akasha is the material of this body; it is only Akasha in a certain form that has become the body. If the
Yogi makes a Sanyama on this Akasha material of his body, it acquires the lightness of Akasha, and he can go
anywhere through the space[akasha]. So in the other case also.
[F]Comments: Through ecstatic identification with a cotton ball, a spider’s thread, or a cloud, the yogin is said to be
able to levitate.
[RO] Tula desemneaza cele mai fine fire de bumbac, care sunt extrem de usoare, putand astfel pluti prin aer. Analog, un
yogin poate pluti in aer daca el face samyama asupra relatiei dintre corpul sau si akasha, si se concentreaza in acelasi
timp asupra firelor de bumbac extrem de usoare. Aici, a se deplasa prin spatiu nu inseamna a deplasa corpul fizic prin
spatiu. Atunci cand samyama descrisa in aceasta sutra este practicata, apare o stare in care corpul subtil se poate deplasa
prin spatiu. Acest lucru nu implica miscarea corpului fizic, ci mai degraba aceea a corpului subtil, sau psihic. Corpul fizic
va ramane pe loc, iar corpul subtil este separat de el si se misca prin spatiu. La prima vedere se pare ca numai realizand
samyama asupra corpului, asupra lui akasha si asupra bumbacului extrem de usor, fiinta nu se poate misca in akasha,
dar tehnica depinde mai mult de cunostintele despre particulele care alcatuiesc corpul fizic si mental. La fel cum un
dulgher poate asambla o mobila daca recunoaste structura partilor componente, analog un yogin isi poate dezintegra
corpul daca cunoaste constitutia corpurilor fizic si mental. Acest siddhi necesita o intelegere clara a componentelor
corpului si mintii, numai in acest fel yoginul devine capabil sa-si dezintegreze corpul. Usuratatea corpului fizic poate fi
resimtita prin concentrarea asupra firelor de bumbac, dar aceasta este o usuratate subiectiva. Este numai o parere.
Aspirantul spiritual trebuie sa-si dizolve mental corpul fizic in spatiu, astfel incat, in mod gradat, sentimentul existentei
corpului fizic dispare, dar acest lucru este numai o parere subiectiva.
Kshaya Avarana Prakasha: Disparitia valului ce ecraneaza lumina

The destruction of the veil covering of the light of consciousness
La dissipation ou la déplacement du voile qui cache la lumière
Desaparición del velo que oculta la luz
YS 3.44. b:ehrk¡lp:t:a v:àe¶:m:ühaev:dðha t:t:H )kaS:av:rN:x:y:H

vihrkiLpta v&iÄmRhaivdeha tt> àkazavr[]y>.44.
bahir akalpitā vṛttir mahā-videhā tataḥ prakāṡāvaraṇa-kṣayaḥ.

R: Disparitia (kshaya) valului (avarana) ce ecraneaza lumina(prakasha)este realizata (prin samyama asupra)
modificarii mentale (vrittis) ce se manifesta atunci cand ne aflam in starea indescriptibila (akalpita) din afara
Centrul de Constiinta Mobil) ;
E: The destruction(kshaya) of the veil covering(avarana) the light of consciousness(prakasha) is realized [by
samyama] on that indescriptible(akalpita) mode of mental activity(vrittis) when consciousness is completely
external (bahir) to the body, called the great great disembodiment (mahavideha).
F: La dissipation ou la déplacement(kshaya) du voile qui cache(avarana) la lumière(prakasha) peut être realisée
[grace au samyama sur] la modification du mental(vrittis) generé dans l’état inimaginable(akalpita) quand la
conscience est maintenue extérieur(bahir)[non connectée au corps; libre de la sujetion du corps] dans l’état appelée
la grande désincarnation(mahavideha).
S: El velo que oculta(avarana)la luz (prakasha) desaparece (kshayah) [por medio del samyama]sobre proceso
mental (vritti) inconcebible(akalpita) cuando está fuera (bahir) del radio del cuerpo en el estado de 'gran
incorpórea'(mahavideha)
bahiḥ(bahih)(ब हस ् )= R: MW726.3 (indeclinabil) extern; exterior;indirect; afara; bahir III.8 - III.43; E: external; F:
extérieur; S: MW726.3 (indeclinable) afuera, exterior, externo; bahir III.8 - III.43;
akalpitā (akalpita) = R: in starea indescriptibila; inimaginabila;din afara formei ; nefacut, neformat, neconceput; E: not
feasible, impossible;indescriptible; F: non fait,formé,concu; S: no intelectual inconcebible
vṛtti (vritti)(v:àe¶: ) = R: MW1043.1 (feminin) modificare, proces, activitate, fluctuatie, deriva din √vrit (a se invarti,a merge;
a se roti; a se misca); fluctuatii mentale; impulsuri cerebrale ; unde modulate;unde; semnale; modificari ale
patterning; F: mouvement;agitation; S: MW1043.1 (femenino) modificación, proceso, actividad, fluctuación, giro; deriva de
√vrit (girar, revolver, rodar, mover); 1) remolino, torbellino; 2) proceso o actividad; I.2 - I.4; vrittayah (femenino, nominativo,
plural) I.5 - II.11 - IV.18; vrittih (femenino, nominativo, singular) I.10 - II.50 - III.43; vritteh (femenino, genitivo, singular) I.41-
II.15;
mahā (mahā) = R: mare; important; E: big;great; F: grand;
videhā = R: fiinte fara corp fizic;dezincarnate; existenta fara corp; E: bodiless; F: privé de corps;"complètement évaporé"; S:
incorpóreo ;sin conexión corporal; 'gran incorpórea';
singular) deriva de tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de él, de ellos); I.22 - I.29 - II.48 - II.52 - II.55 - III.12 - III.36 -
III.43 - III.45 - III.48 - III.53 - IV.3 - IV.30 - IV.32;
prakāṡa (prakasha) = R: lumina; E: brightness; F: la lumière illumination; espace;
āvaraṇa (avarana) = R: val; voal;acoperire;ecranare;strat; E: covering, veil, layer; F: qui couvre,cache;
III.44; E: disappearance; dwindling, decreasing;destruction, loss, diminishing; F: disparition;perte; S: MW328.1 (masculino)
deriva de √kṣī (destruir, concluir, disminuir); 1) destrucción, desaparición, eliminación, pérdida, fin; 2) disminución, declive,
depreciación; III.11; kṣaye (masculino, locativo, singular) II.28 - III.51; kṣayāt (masculino, ablativo, singular) II.43; kṣayaḥ
(masculino, nominativo, singular) III.44 ;
R: Disparitia (kshaya) valului (avarana) ce ecraneaza lumina(prakasha)este realizata (prin samyama asupra)
modificarii mentale (vrittis) ce se manifesta atunci cand ne aflam in starea indescriptibila (akalpita) din afara
Centrul de Constiinta Mobil) ;
[VIV]The mind in its foolishness thinks that it is working in this body. Why should I be bound by one system of
nerves, and put the Ego only in one body, if the mind is omnipresent? There is no reason why I should. The Yogi
wants to feel the Ego wherever he likes. The mental waves which arise in the absence of egoism in the body are
called "real modifications" or "great disembodiedness". When he has succeeded in making Samyama on these
modifications, all covering to light goes away, and all darkness and ignorance vanish. Everything appears to him to
be full of knowledge.
[F] Comments: In our imagination we can reach beyond the boundaries of the body. But there is also a special yogic
practice by which consciousness itself can move out of the body and gather information about the external world.
This practice precedes the yogic technique of actually entering into another body. The Sanskrit commentators insist
that this is not an imaginary experience.
[RO] Cuvantul mahavideha inseamna marea sau universala stare a mintii care functioneaza fara corpul fizic.
Continutul mintii noastre este format din doua lucruri: 1. Lucrurile pe care le invatam si le traim in viata de
toate zilele, inregistrarile vietilor anterioare s.a.m.d. Acest continut al mintii depinde de acumularea imaginilor
si inregistrarilor trecute.2. In plus, exista starea numita mintea universala. Aceasta notiune trebuie bine
inteleasa. Mintea individuala este compusa din inregistrari de diferite tipuri. Ea depinde de contactul cu lumea
exterioara vie, organele de simt, dar isi are fundamentul in mintea universala: Mintea universala este originala;
ea este fundamentul comun tuturor fiintelor umane. Daca s-ar elimina toate inregistrarile experientelor din
minte, ceea ce ar ramane ar fi mintea universala, care este infinita si nelimitata. Starea de mahavideha
inseamna a fi constient de aceasta minte universala.
Atunci cand acest rezultat a fost obtinut prin samyama (identificare), fiinta poate exista fara corp.
Starea de mahavideha este de asemenea un vritti. Este o stare a mintii. Atunci cand aceasta stare se
stabilizeaza, voalul care acopera lumina este distrus. Atunci cand perseverati in negarea impresiilor dobandite
prin contactul simturilor cu lumea externa, ajungeti la o stare a mintii in care mintea universala functioneaza
independent de corp, minte si simturi. De asemenea, in aceasta stare lumina spirituala straluceste clar, datorita
indepartarii voalului care o acoperea, dar acest lucru este diferit de indepartarea voalului obtinuta prin practica
lui pranayama
Bhuta-jayah:Stapanirea sau controlul elementelor/ Mastery over the elements/ La maitrise sur les
cinq éléments/ El dominio de los elementos
YS 3.45. sT:Ül:sv:-p:s:Üxm:anv:y:aT:üv:t:Îtv:s:öy:m:adÏ B:Üt:j:y:H
SwUlSvêpsUúmaNvyawRvÅvs<ymaÑƒtjy>.45.
sthūla-svarūpa-sūkṣmānvayārthavattva-saṃyamād bhūta-jayaḥ.
R: Stapanirea sau controlul elementelor(bhuta-jayah) e realizata prin samyama asupra arthavattva
(finalitatii, scopului) functiei si a legaturii dintre stadiile elementelor(bhuta) de la sthula (stadiul grosier,
material) la sukshma (stadiul subtil) in interconexiunea (anvaya) in care se manifesta svarupa (forma proprie,
invarianta; natura reala sau esentiala) a elementelor ;
E: Mastery over the elements (bhuta-jayah) comes by performing samyama on their gross (sthula)and subtle nature
(sukshama), their essential intrinsic or constant attributes (svarupa), their relative all-pervading qualities (anvaya)
and their functional states (artha vattva).
F: La maitrise sur les cinq éléments (bhuta-jayah) est obtenue par la contrainte (samyama) sur leur apparence
grossiere ou dense (sthula), leur essence subtile (sukshma), leur relations ou la connexité(anvaya), leur forme propre
(svarupa), et leur dessein ou leur but et fonctions(artha vattva).
S: El dominio (jayah) de los elementos (bhuta) [se logra]efectuando el control mental (samyama) sobre la forma
física (sthula), la forma sutil (sukshma), la naturaleza esencial (svarupa), la interconexión (anvaya) [y] la finalidad
(artha vattva) [de los elementos].

sthūla(sthula) = R: grosier;masiv;dens; E: gross; F: grossier;massif;epais;rude
sva= R: propria; propriu, al sau;a sa; E:own; true; S: propio, si mismo;
subtil;vedeti plansa tattva); E: form; shape;color; nature;substance; face,identity,essence ; S: forma, figura, color;
svarūpa (svarupa) ( व प )= R: MW1276.2 (neutru) propria forma;atribut esentiale; calitate esentiala[a fiecarui organ de simt;
natura proprie esentiala;propria (sva) forma ori configuratie(rupa);propria esenta, adevarata noastra identitate (Centrul;
Axul;Acasa;Akasha-"casa eterica"); adevaratul sistem de referinta al universului [centrul vid al rotii este singurul imuabil];
veritabila fata;propria natura; propria forma[este forma fara forma; forma fara parti componente-singurul lucru din univers care
ramane «dintr-o bucata»;izvorul universului manifestat;«albia lumii» spre care totul curge si in care se dizolva totul;identitate,
esenta, propria sa forma(natura; substanta); propria conditie; sva (propriu, al sau;a sa;) + rūpa (forma, figura, culoare); I.43 -
II.23 - II.54 - III.3 - III.44 - III.47 - IV.34; svarūpe (neutru, locativ, singular) I.3; E:its own shape, of its own form; own form,
own nature (sva = own; rupe = form, nature); intrinsic natures; essential intrinsic ;constant attributes;own essence;own nature;
true identity;own(sva) shape or form(rupa);the true face; F: substance propre; forme propre;le caractère essentiel l'inhérence; S:
MW1276.2 (neutro) identidad, esencia, forma propia, condición propia; sva (propio, si mismo) + rūpa (forma, figura, color); I.43
- II.23 - II.54 - III.3 - III.44 - III.47 - IV.34; svarūpe (neutro, locativo, singular) I.3;
sūkṣma(sukshma) = R: subtil,subtire,fin,delicat; ; E: subtle; F: subtil,mince,menu,delie
anvaya (अ वअय ् )= R: MW46.2 (masculin) asociatie, conexiune; relatie,vecinatate;link;legatura; impregnare; patrundere;
suita;legatura;relatie; infiltrare; anu (im spate, cu, unit,conectat) + aya deriva de la: √i (a merge,a curge,a se roti;a circula); III.44 -
III.47; anvayoḥ (masculin, nominativ, singular) III.9; E: connected to, permeated; pervasiveness, relation; relative or relational
qualities; relative all-pervading qualities; S: MW46.2 (masculino) asociación, conexión; nexo, vínculo; anu (detrás, con, junto) +
aya deriva de √i (ir, fluir, circular); III.44 - III.47; anvayoḥ (masculino, nominativo, singular) III.9;
artha(अथ ) = R: MW90.2 (masculin sau neutru) obiect; realitatea;obiectul sau procesul desemnat ori etichetat;semnificatie;
intentie, scop, fapt,realitate; tel; tinta, motiv; cauza;caz;obiect;notiune; abordare (a unui subiect); semnificatie, simtire;instinct;
ratiune a existentei ;obiectul meditatiei(dhyana); termenul artha se poate referi la prosperitate materiala si desemneaza in hinduism
unul din cele patru teluri ale vietii,cunoscute sub numele de purusharthas (vedeti: YS4.34);cautarea prosperitatii materiale (artha)
se considera a fi un obiectiv nobil doar daca urmeaza regulile de moralitate vedica;conceptul artha include obtinerea faimei,
afectiv (sentimental), mental(gand, reprezentare sau conceptualizare) de catre subiect; 2) ca sa; pt. ca;
pe motiv ca;scopul sau intentia unui obiect;ratiunea de a fi; obiectiv; finalitate;destinatie; prefix :meta (din lb. Greaca: μετά =
"dupa", "dincolo de ", "cu"), I.28 - I.42 - I.43 - II.21 - III.3 - III.17 - IV.34; artham (masculin, acuzativ, singular) I.32 - II.18 -
II.22 - IV.23; arthatvat (masculin, ablativ, singular) I.49; arthah (masculin, nominativ, singular) II.2; arthatā (femenin) III.11;
arthanam (neutru, nominativ, singular) IV.32; E: object,goal; meaning, purpose, approach;exact nature of; cause, motive,
notion ,regarding the meaning of something; place, point;the thing being meditated upon; artha is one of the four goals of life (
of material prosperity)in Hinduism, known as purusharthas(see :YS 4.34); Meta (from Greek: μετά = "after", "beyond",
"with"); F: but;raison d'être;S: MW90.2 (masculino o neutro) intención, propósito, significado, sentido; ración de existencia ;
propósito; causa, motivo, significado y noción.Hace referencia principalmente a la idea de la prosperidad material. En
Hinduismo, artha es uno de los cuatro objetivos de la vida, conocidos como Purusharthas (ver: YS4.34);. deriva de √arth (pensar
vattva = R: scop;functie; ; E: function; F: but;fonction; l'objectivité;
artha vattva= R: scop;functie; ; E: functional states;purposes and functions; F: but; fonction; l'objectivité;le dessein
des objets;
saṃyamaḥ (samyama) (संयम ) = R: MW1112.1 (masculin) autocontrol; egalitatea;echilibrul;control, egalitatea; perfecta
stapanire; a mentine unit; samyama- termen tehnic care desemneaza practica unificata intr-un proces unic al
concentrarii(dharana) , meditatiei (dhyana) si a samadhi (identificarii complete;transa mistica ) asupra aceluiasi obiect
;procesul in trei faze care conduce la identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea
rezonanta cu Constiinta Cosmica; autocontrolul; egalitatea;echilibrul; perfecta stapanire; sam (impreuna, unit; complet;intreg) +
yama, deriva de la √yam (a se abtine, a se restringe); 1) control mental, concentrare perfecta, completa infranare,subjugare,
autocontrol total; 2) practica continua,unificata (legata) intr-un proces unic a a concentrarii (dhārana), meditatiei (dhyāna) si a
transei mistice sau a identificarii(samadhi) asupra aceluiasi obiect; procesul in trei faze care conduce la identificarea subiect-
obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta cu Constiinta Cosmica; samyamah (masculin,
nominativ, singular) YS 3.4; samyamāt (masculin, ablativ, singular) prin samyama; YS 3.16 - YS 3.17 - YS 3.21 - YS 3.22 - YS
3.26 - YS 3.35 - YS 3.41 - YS 3.42 - YS 3.44 - YS 3.52; E: MW1112.1 (masculine); perfect mastery,constraint, perfect
discipline; a technical term meaning the practice of dharana (concentration), dhyana (meditation), and samadhi (mystic trance)
in a single process;the three phases of identification between subject and object for entering the holographic functioning of mind;
perfect mastery,constraint, perfect discipline; perfectly concentrated meditation; annihilation(SB 4.11.16) ; regulation(SB
11.17.34-35);complete control (SB 11.18.22) ; holding together, restraint,abstinence;self-restraint control, (esp.) control of the
senses, self-control Mn. MBh. &c;concentration of mind [comprising the performance of Dhāranā, Dhyāna, and Samādhi, or the
last three limbs(anga)stages in Yoga] Yogas. Sarvad; effort, exertion , (with great difficulty') MBh suppression, i.e. destruction
(of the world) Pur;dharana (concentration), dhyana (meditation), and samadhi (mystic trance) taken together (YS 3.4);perfectly
III.41 - III.42 - III.44 - III.52;
bhūta(bhuta)(भू त ) = R: MW 761.3 (masculin) element; esenta,creatura,fiinta,spirit; deriva de √bhū (a fi; a deveni;a se
Mahasiddhis (Marea Desavarsire) “Cele opt puteri divine sau supranaturale”(ashtasiddhi)

Mahasiddhis -The eight major siddhis(ashtasiddhi)
Les huit pouvoirs mystiques;
Facultades extraordinarias Die acht Maha Siddhis, die großen Kräfte
YS 3.46. t:t:að|eN:m:aed)adÙB:aüv:H kay:s:öp:¶:¹m:aün:eB:G:at:Á:
ttae=i[maidàaÊ-aRv> kaysMpÄÏmaRni-"atí.46.
tato ‘ṇimādi-prādur-bhāvaḥ kāya-sampat tad-dharmānabhighātaṡ ca.
tato 'õimàdipràdurbhàvaþ kàyasa§pattaddharmànabhighàta÷ca
tatoanimadipradurbhavahkayasampattaddharmanabhighatashcha

R: Gratie acestuia(tatah)[controlului asupra elementelor(bhuta-jayah)]se obtin: pradur-bhavah(manifestarea;
aparitia) animan(puterea de a micsora corpul la dimensiunea unui atom) si celelalte care transcend legile fizice
(mahasiddhis Nota 1) precum si kaya sampat(trupul perfect-vedeti: YS 3.47) si anabhighata (indestructibilitatea,
realizarea "corpului de diamant"), in ceea ce priveste partile sale componente si proprietatile(dharma);
E: From that(tatah)[mastery over the elements(bhuta-jayah)], comes extraordinary faculties including the power to
shrink the body to the size of an atom (anima) and the others transcending physical laws [mahasiddhis Note: 1], the
perfection (kaya sampat)[see: YS 3.47), and invulnerability (anabhighata) of the body in its components and
characteristics (dharma);
F: Grace à cela(tatah)[ la maitrise sur les éléments (bhuta-jayah)] on acquiert la manifestation des pouvoirs tels
que celui de reduire le corps a la dimension d’un atome(anima), ainsi que les autres pouvoirs [Les huit pouvoirs
mystiques(ashtasiddhi) Note: 1], comme la perfection du corps (kaya sampat)et l'indestructibilité(anabhighata) de
ses parties et caractéristiques.
S: En consecuencia (tatah) [del dominio de los elementos(bhuta-jayah)], se manifiestan (pradurbhavah)
[facultades extraordinarias como] la de volverse diminuto (anima) y otras similares (adi), la perfección (sampad) del
cuerpo (kaya) y (ca) la indestructibilidad (anabhighatah) de sus (tad) constituyentes (dharma)

aṇiman(animan) = R: atom;puterea de a micsora corpul la dimensiunea unui atom; "atomizarea";(vedeti:Nota 1); E: the
power to become minutely small;(see:Note 1); F: atome; le pouvoir (siddhi) de reduire le corps a la dimension d’un atome; le
pouvoir de minimisation ou l'atomisation; devenir petit comme un atome (anu);voir:Les huit pouvoirs mystiques(ashtasiddhi)
de l'homme
ādi(adi) = R: si celelalte; si altele;referire la cele opt puteri extraordinare(ashtasiddhi) (mahasiddhis);(vedeti:Nota 1); E:
others; a reference to the eight supernatural powers(ashtasiddhi) (mahasiddhis);(see:Note 1);
prādur(pradur)( ादरु ् ):: R: MW707.1 (masculino) exterior;afara; in exterior; care depaseste legile fizice;din: pra (inainte de
ceva, in fata) + dur (poarta); 1) vizibil, manifestat, evident; III.9 - III.45; E: outside; transcending physical law; S: MW707.1
(masculino) afuera, en el exterior; pra (antes de algo, delante) + dur (puerta); 1) visible, manifiesto, evidente; III.9 - III.45
bhāvā (bhava) = R: capacitate;conditie; stare; forma de manifestare;devenire;aparitie; existenta; fiintare; E: being, becoming;
existence,appearance;condition, state; S: la condición;
prādurbhāva (pradurbhava) ( ादरभाव ु )= R: MW707.1 (compus) manifestare; aparitie; emergenta; samskara de trezire;
samskara de activare (extravertite; centrifuge); revelatie; prādur (visibil) + bhāva (stare, conditie); 1) opus la disparitie ori
subjugare, abhibhava; III.9 - III.45;E: extravertive samskara; manifestation, appearance; S: MW707.1 (compuesto) aparición,
manifestación, revelación; prādur (visible) + bhāva (estado, condición); 1) opuesto a la desaparición o subyugación, abhibhava; III.9
- III.45;
- III.45 - III.46;
sampat = R: perfectiune; E: perfection;
kayasampat = R: bunastare corporala;
tad(त )= R: MW434.1 (indeclinabil) 1) (relativ) ce,care,cine,acela,cui; 2) (demostrativ) acesta,acela, acea;
aceluia;acelora[referire la componentele sau partile corpului]; 3) (posesiv) al lui;al lor, al sau; I.41 - II.11 - II.13 - II.21 - II.22 -
MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural)
I.46; E: its, that; these; S: MW434.1 (indeclinable) 1) (relativo) que, cual, cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo)
de él, de ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 -
IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 -
IV.18 - IV.19; tah (femenino, nominativo, plural) I.46;
dharma(धम ) = R: MW510.3 (masculin) 1) virtute, merit; calitate, proprietate;proprietati; functie; 2) datorie, justitie, lege ,cale,
naturala, religie, ordinea stabilita, obicei;conventie; institutie, obligatie individuala sau colectiva (fizica, morala sau spirituala); 3)
forma, aspect schimbator, calitate, proprietate, functie; atribut, caracteristica unui obiect; deriva de la: √dhṛ (a retine, mentine, a
sustine); III.13 - III.14 - III.45; dharmāṇām (masculin, genitiv, plural) IV.12; E: property, visible form, experiential substance;
the law, scale of values, nature; the law of the individual, values; property, visible form, experiential substance; custom having
legal authority; custom, habit, convention; institution; S: MW510.3 (masculino) 1) virtud, mérito; 2) deber, justicia, ley natural,
religión, orden establecido, costumbre, institución, obligación individual o colectiva (física, moral o espiritual); 3) forma, aspecto
cambiante, cualidad, propiedad, función, atributo, característica de un objeto; deriva de √dhṛ (retener, mantener, soportar); III.13
- III.14 - III.46; dharmāṇām (masculino, genitivo, plural) IV.12;
anabhighātaḥ (anabhighatah) = R: izolare;invulnerabilitate;scut defensiv;a fii dincolo de perturbatii; non-obstructie; E:
insulation, being beyond disturbance; indestructible;
Nota 1. Mahasiddhis (marea desavarsire) desemneaza cele opt puteri supranaturale(ashtasiddhi)

traditionale:
1.animan (puterea de a micsora corpul la dimensiunea unui atom; "atomizarea");
2.mahiman (puterea de a face corpul oricat de mare);
3.laghiman(puterea de a face corpul usor pt. a pluti in aer sau pt. a levita);
4.gariman (puterea de a face corpul oricat de greu;imposibil de urnit din loc);
5.prapti(puterea de a ajunge si a se deplasa instantaneu in orice loc oricat de indepartat);
6.prakamya(puterea de a materializa orice lucru dorit);
7.ishatva(puterea de a materializa,crea,conserva si dematerializa precum zeii);
8.vashitva(puterea de a supune vointei sale orice proces sau fiinta);
Note 1: Mahasiddhis -The eight major siddhis(ashtasiddhi) are:

Siddhis (powers of the Self; psychic powers).
The eight usually enumerated are:
1.animan(the power to become as small as an atom);

2.mahiman (the power of increasing size at will);
3.laghiman or levitation (the power to make the body light as cotton wool.);
4.gariman (the power to make oneself heavy at will);
5.prapti (to reach anywhere; the power to obtain anything desired);
6.prakamya or prayamya (to achieve all one's desires; an irristible will);
7.vashitva or vashi-tva (ability to command and control everything; the power to hold others in subjection
to one's will).
8.ishatva or ishi-tva (ability to create anything; superiority and supremacy);
Les huit pouvoirs mystiques; l'homme possède les pouvoirs suivants

http://www.theosophie.fr/Web03/EXTRAITS_ISIS/isis-1.htm
Mahasiddhis- Les huit pouvoirs mystiques(ashtasiddhi) de l'homme :
l. Animan-devenir petit comme un atome (anu);se réduire à une forme minuscule, par laquelle tout se laisse
traverser; animan [anu-man] m. ténuité; atome; maigreur — f. animā phil. [yoga] le pouvoir de rapetisser, un
ashtasiddhi; anu a. m. n. f. anvī fin, ténu, minuscule; faible, insignifiant; subtil — m. atome; unité infime de temps ou
d'espace;anumātra [mātra] a. m. n. [«qui a la dimension d'un atome»] minuscule.
2. Mahiman-se grandir immensément;grandir aux dimensions d'un corps gigantesque,
3. Laghiman-perdre son poids (pour s'élever en suivant un rayon de l'orbe solaire), ou
4. Gariman- étendre son poids pour devenir lourd comme un montagne; étendre certains organes d'une façon illimitée
(au point de toucher la lune avec le bout d'un doigt), ou
5. Prapti-faire preuve d'une volonté sans limites (par exemple, pour s'enfoncer dans la terre aussi facilement que dans
l'eau), Le cinquième consiste à prédire les événements futurs, comprendre les langues inconnues, soigner les
maladies, deviner les pensées non exprimées, comprendre le langage du cœur.
6. Prakamya-dominer tous les êtres - animés ou inanimés - Le sixième permet de changer le vieil age en jeunesse.
7. Vashitva,changer le cours naturel des choses, accomplir tout ce qu'on désire ".Le septième est le pouvoir de
mesmériser êtres humains et animaux, et de les plier à sa volonté ; c'est celui qui tient sous contrôle pouvoirs et
émotions.
8. Ishitva, ou pouvoir divin; Le huitième est l'état spirituel:l'absence des sept premiers prouve que dans cet état le
yogi est plein de Dieu " .
Dans une série d'articles anonymes, publiés sous le titre " Yoga Vidya " , dans The Theosophist, vol.l, pp.31-2, 44-6
et 84-6, on trouve une intéressante analyse de quelques-uns de ces mêmes pouvoirs, ou siddhi, tels que Krishna les
énumère dans le Shrimad Bhagavata Purana (Skandha XI, chap.l5), avec la discipline qu'il prescrit pour les obtenir.
Le dernier de ces 3 articles évoque les cas de lévitation connus en Occident.]
Die acht Maha Siddhis, die großen Kräfte, sind:

1.animan(Fähigkeit, winzige Größe anzunehmen, sich zu verkleinern zum Atom /Ability to shrink to
atomic size)
2.mahiman (Fähigkeit zu kolossaler Größe /Ability to increaze in size)
3.laghiman or levitation (Fähigkeit zu Schwerelosigkeit /Ability to obtain weightlessness)
4.gariman (Fähigkeit, sich ganz schwer zu machen, zu großem Gewicht /Ability to increaze in weight)
5.prapti (Jede Wunscherfüllung und alles Wissen / Wish fulfillment and everything you need to know;
ability to reach anywhere);
6.prakamya or prayamya (Eintritt in den Körper eines anderen / Ability to enter into the body of another ;
ability to achieve all one's desires);
7.vashitva or vashi-tva ( Unbehinderter Wille /ability to command and control everything).
8.ishatva or ishi-tva (Göttliche Macht/ Divine power)..
Following is a listing of of 23 siddhi powers that may occur in the Journey to Enlightenment or in working
with the various chakras (see also:YS 3.30)
Warrior Siddhi Powers:
Trikalajriatvam - knowledge of the past, present and future.

Advandvam: to be beyond pleasure-pain, cold-heat, soft-hard. Non-duality.
Parachittadyabhijnata: knowledge of dreams and the mind.
Pratishtambah: control of effect of fire, wind, water, poisons, weapons, and the sun.
Aparajayah: Victorious. Not able to be defeated.
The next are considered only to occur as the heart begins to purify and flower:
Anumimattvam: hunger, thirst, grief, sorrow, infatuation, delusion and confusion of the mind, old age and
death do not harm the body.
Durshravan: to hear, sitting at one place, speech from however distant a place.
Dudarshan: to see simultaneously events and things in all the realms.
Manojava: the body can travel at the speed of thought to any place.
Kamarupa: to assume any form. Shapeshifting.
Parakayapravesh: ability to enter into another's body, whether they are dead or alive.
Swachchandamrutyu: to die at one's own will, death having no control over one.
Sahakridanudarshanam: to see the sports of gods in heaven and have capacity and prowess to participate in it.
Yathaasamkalpa samsiddhi: to attain whatever is desired.
Ajnaapratihataagatih: whereby one's command and movement have no obstruction
These are considered to be the highest siddhi powers(see also: YS 3.46):
Anima: the reduction of one's form to one atom. Invisibility

Mahima/Garima: the body can be made to be very heavy.
Laghima: the body can be made to be extremely light
Prapti: abilty to acquire objects of sense pertaining to the respective organs.
Prakaashya: to see invisible things in other realms.
Ishitaa: to stimulate bodies and creatures Control of forces of nature.
Vashita: to have control or dominion over the senses.
Yatkamastadavasyati: To obtain joy by willing it so. The cessation of misery and desire. This is considered to
be the highest state of bliss
Satyaloka is an ancient community of Enlightened Beings called the Siddha Purushas.
Yoga Siddhis: Secrets to Occult Powers and Elemental(tanmatra) Technology

[VIV]This means that the Yogi has attained the eight powers. He can make himself as minute as a particle, or as huge
as a mountain, as heavy as the earth, or as light as the air; he can reach anything he likes, he can rule everything he
wants, he can conquer everything he wants, and so on. A lion will sit at his feet like a lamb, and all his desires will be
fulfilled at will.
[S] From that comes attainment of anima and other siddhis, bodily perfection and the non-obstruction of
bodily functions by the influence of the elements. [Note: The eight major siddhis alluded to here are: anima
(to become very small); mahima (to become very big); laghima (very light); garima (heavy); prapti (to
reach anywhere); prakamya (to achieve all one's desires); isatva (ability to create anything); vasitva (ability
to command and control everything).
[RO] Avand stapanire asupra celor cinci elemente, asa cum s-a spus in sutra anterioara, yoginul isi dezvolta
puteri psihice cum ar fi anima, laghima, etc. Corpul sau devine perfect si el depaseste toate limitarile corpului
si bhutas-urilor (elementelor). Astfel, apar trei factori; 1. aparitia lui anima si a altor puteri; 2. perfectiunea
corpului; 3. depasirea tuturor obstructiilor.
Exista opt feluri de puteri psihice care sunt legate intre ele si sunt numite ashta siddhis:
1. Anima - yoginul isi poate face corpul la fel de mic ca un atom.
2. Laghima - corpul poate fi facut usor.
3. Mahima - corpul poate fi facut mare.
4. Garima - corpul poate fi facut greu.
5. Prapti - capacitatea de a ajunge oriunde.
6. Prakamya- indeplinirea totala a dorintelor.
7. Vashitva - controlul asupra tuturor obiectelor, organice si anorganice.
8. Ishitva - capacitatea de a crea si de a distruge dupa vointa.
Aceste opt siddhis apar ca rezultat al stapanirii complete asupra celor cinci mahabhutas. In plus de acestea,
apare perfectiunea corpului. A treia realizare este aceea ca yoginul nu mai este influentat de obstructiile lui
prakriti sau ale elementelor.
Invulnerabilitatea-Corpul de diamant(stare la care se poate ajunge prin alchimia interna ori externa)/
Invulnerability-The Diamond Body(in Chinese alchemy this state is called the "Diamond Body") /
L’invulnérabilité-Le Corps de Diamant/ Invulnerabilidad –El Cuerpo de “Diamante”
[in alte variante aceasta sutra se afla in pozitia: YS 3.46]
YS 3.47. .. -p:l:av:Ny:b:l:v:$s:öhn:n:tv:aen: kay:s:öp:t:Î..

.3.47.êplav{yblv¿s<hnnTvain kaysMpt!.
rūpa-lāvaṇya-bala-vajra-saṃhananatvāni kāya-sampat
råpalàvaõyabalavajrasa§hananatvàni kàyasa§pat
rupalavanyabalavajrasamhananatvani kayasampat

[DM] R: [Din aceasta: prin samyama si controlul asupra elementelor(bhuta-jayah) se realizeaza ]perfectiunea
(sampat) a trupului (kaya),[care se manifesta in] frumusetea formei(rupa),gratia sau farmecul[in miscari]
(lavanya), puterea (bala) si taria interioara,imortalitatea ori invulnerabilitatea diamantului(vajrasamhanatvani);
E: [From this Samyama and mastery over the elements(bhuta-jayah) is realised]the perfection(sampad) of the
body(kaya) [that is manifested as] beauty of form(rupa), gracefulness[in movements] (lavanya), power (bala), and
the internal strength, immortality or the invulnerability of a diamond (vajrasamhanatvani);
F: [Grace à cela (samyama et la maitrise sur les éléments (bhuta-jayah) est realisé] la perfection (sampad) du
corps(kaya) [qui se manifeste en] la beauté de la forme(rupa), la grace[charme dans les mouvements](lavanya), la
force ou la vigueur (bala), et la fermeté ou l’invulnérabilité du diamant(vajrasamhanatvani);
S: [En consecuencia del samyama y del dominio de los elementos(bhuta-jayah), se manifiestan] la perfección
(sampad) corporal (kaya) [que se traduce en belleza] de forma (rupa), gracia (lavanya) [de movimientos], fuerza
(bala) y la firmeza ,la inmortalidad y invulnerabilidad del diamante (vajrasamhanatvani);

rūpa(rupa):R:forma;esenta; natura;fata;tanmatras(element subtil;vedeti tatva); [frumusetea] formei E:shape;form;
face,identity,essence; beautiful form;
lāvaṇya (lavanya) = R: gratia sau farmecul[in miscari] ; E:grace[in movements]; charm;
bala = R: putere occulta; forta mistica; indriya-bala(puterea divina , perfectiunea sau forta oculta simturilor);
vedeti: YS 3.16-54 ; YS 4.1]; E:strength;power; mystic force;
vajra = R: diamant;fulger;invulnerabil;etern; E:diamond; diamond-like, infallible;
saṃhananatvāni = R: tarie;fermitate;rezistenta; invulnerabilitate; durabilitate; E: hardness; definiteness, durability,
immortality ;firmness;compact ,solid ,firm;robust;invulnerability; internal strength ;
- III.45 - III.46;
sampat = R: perfectiune; E: perfection;
Tehnicile imortalitatii /Técnicas de inmortalidad
Relatari despre Imortalitate-Moartea fara cadavru in Taoism

Narraciones de Inmortalidad: la Muerte sin Cadáver en el Taoísmo
http://webpages.ull.es/users/fradive/historiacomparada/14muerte/tema14.html
Inmortalidad física: es la única de las grandes religiones que promete la perdurabilidad del cuerpo
físico (no del alma) confusión entre el más allá y el mundo (el más allá está en los límites del mundo o
en medio del mundo pero no visible para todos)
buena introducción: H. Maspéro (or. 1950), El taoismo y las religiones chinas, Madrid, Trotta, 2000,
escritos antes de su muerte en Buchenwald en 1945..., se trata de este tema pp. 455-562)
-nutrir el principio vital: yang-hsing
-alimentar la vida: yang-sheng
-alimentar el espíritu: yang-shen
-el cuerpo es un receptáculo en el que hay espíritus múltiples: por medio de diferentes técnicas hay
que impedir su dispersión su deterioro entraña la vejez y la muerte
-sólo el cuerpo ofrece unidad a todos los principios
-sólo puede vencerse a la muerte manteniendo la identidad por tanto manteniendo el cuerpo
Técnicas de inmortalidad (se combinaban)

-Tao-yin: ejercicios gimnásticos (para estimular la correcta circulación de chi (qi) por el cuerpo)
-T'ai-hsi: respiración embrionaria (técnicas respiratorias: retener el soplo 1000 veces)
-Pi-ku: técnicas de alimentación (abstención de cereales, carne, alcohol / consumir productos
especialmente salvajes: hierbas, bayas, frutas, hongos)
Shou Lao, dios taoista de la longevidad con la fruta de la vida eterna y el elixir de la inmortalidad
-Fu-lu: talismanes (magia)
-Wai-tan: cinabrio exterior (alquimia externa = consumir cinabrio purificado -sulfato de
mercurio-)
-Nei-tan: cinabrio interior (alquimia interna = crear en el cuerpo del adepto la flor de oro unión
del principio yin con el principio yang en el cuerpo)
Embrión de inmortalidad, edición de 1896 del Libro de la Sabiduría y el destino (Huiming Jin de Lin
Huayin) del s. XVIII
-Fan-chung: arte de la alcoba (técnicas sexuales: retención de la emisión de ching que se dirige
por el interior del cuerpo al cerebro, se crea el embrión en la cabeza)
No hay muerte, no hay cadáver: se rompen los esquemas biológicos aceptados.
Controlul(jayah) terminalelor (indriya) [de perceptie senzoriala sau de cunoastere(jnanendriya) si

de actiune(karmendriya)]/The mastery(jayah) over the eleven organs (indriya) [ terminals for
sensory perception(jnanendriya) and action(karmendriya)]/La maitrise sur les organes(indriya)[ les
terminaux- les organes des sens ou de la connaissance( jnanendriya) et de l'action(karmendriya)]/ El
dominio (jayah) de los órganos (indriya) [de percepción(jnanendriya) y de acción(karmendriya)]
YS 3.48. .3.47. g:ÒhN:sv:-p:a¡sm:t:anv:y:aT:üv:t:Îtv:s:öy:m:aed¡ndÓy:j:y:H
.3.48. ¢h[SvêpaiSmtaNvyawRvÅvs<ymaidiNÔyjy>
grahaṇa-svarūpāsmitānvayārthavattva-saṃyamād indriya-jayaḥ
grahaõasvaråpàsmitànvayàrthavattvasa§yamàdindriyajayaþ
grahanasvarupasmitanvayarthavattvasamyamadindriyajayah
R: Controlul (jayah) terminalelor (indriya) [de perceptie senzoriala sau de cunoastere(jnanendriya) si de

actiune(karmendriya)] se obtine realizand samyama asupra procesului de cunoastere (grahana),asupra calitatilor
esentiale ale fiecarui organ de simt (svarupa),asupra asmita (senzatiei de exista ca individualitate pe care perceptiile o
genereaza),asupra interconexiunii acestor terminale intre ele (anvaya) si asupra functiei sau finalitatii fiecarui terminal
senzorial sau de actiune (arthavattva);
E: The mastery(jayah) over the eleven organs or terminals (indriya) [for sensory perception(jnanendriya) and
action(karmendriya)] is brought about by performing Samyama on the process of perception (grahana), their
essential attributes (svarupa),their identification as self (asmita), their interconnectedness (anvaya) and their
purposes (arthavattva).F: La maitrise sur les organes(indriya)[ les terminaux- les organes des sens ou de la
connaissance( jnanendriya) et de l'action(karmendriya)] est obtenu grace au Samyama (contrainte) sur le
processus de perception(grahana), sur leur substance la forme propre(svarupa), le je-suis(asmita), la connexité
anvaya et le dessein des objets(arthavattva); S: El dominio (jayah) de los órganos (indriya) [de
percepción(jnanendriya) y de acción(karmendriya)]se logra efectuando el control mental (samyama) sobre el
proceso de percepción (grahana), la naturaleza esencial (svarupa), la individualidad (asmita), la interconexión
(anvaya) [y] la finalidad (arthavattva) [de los organos de conocimiento (jnanendriya) y de acción
(karmendriya)];

grahaṇa(grahana) = R: procesului de cunoastere; capacitatii de perceptie; capacitatrea de apucare; E: power of
cognition;grasping, specialised receptivity; perceiving; S: el proceso de percepción;
sva: R:propria; E:own, true;
subtil;vedeti plansa tattva); E: form; shape;color; nature;substance; face,identity,essence; S: forma, figura, color;
rūpa(rupa):R:forma;esenta; natura;fata;tanmatras(element subtil;vedeti tatva); E:shape;form; face,identity,essence;
asmitā (asmita) = R: senzatiei de exista ca individualitate pe care perceptiile o genereaza;individualitatea persoanei, care se
exprima prin organele de simt ;egoism; identificarea cu falsul ego; senzatia existentei individuale a eu-lui; sentimentul eu-lui;
senzatia existentei separate ca individualitate;iluzia separarii dintre parte si intreg; E: identification as self;ego-identification
;self-assertion ;consciousness of "I",egoism; the sense of ‘I’; S: la individualidad;
anvaya (अ वअय ् )= R: MW46.2 (masculin) asociatie, conexiune; relatie,vecinatate;link;legatura; relatii;legaturi;
conectivitatea;interconexiunea;corelatia acestor organe senzoriale intre ele;conexiuni intre calitati relative;relatiile care exista intre
aceste caracteristici; atot-patrundere;impregnare; patrundere; suita;legatura;relatie; infiltrare; anu (im spate, cu, unit,conectat) + aya
deriva de la: √i (a merge,a curge,a se roti;a circula); III.44 - III.47; anvayoḥ (masculin, nominativ, singular) III.9; E: connected to,
permeated; interconnectedness; all-pervasiveness; pervasiveness; relation; S: MW46.2 (masculino) asociación, conexión; nexo,
vínculo; anu (detrás, con, junto) + aya deriva de √i (ir, fluir, circular); III.44 - III.47; anvayoḥ (masculino, nominativo, singular) III.9;
artha(artha) = R: scop;cauza;motiv;tel; semnificatie,obiect;notiune; abordare (a unui subiect);termenul artha se poate referi la
prosperitate materiala si desemneaza in hinduism unul din cele patru teluri ale vietii,cunoscute sub numele de purusharthas E:
purpose, cause, motive, meaning, notion , approach, object,goal;It may refer to the idea of material prosperity. In Hinduism,
artha is one of the four goals of life, known as purusharthas. F: but;raison d'être; S: ración de existencia ; propósito;
vattva = R: functia;finalitatea;scopul ; E: function;
arthavattva = R: functia;finalitatea;scopul ;fiecare organ de simt are un scop bine definit in schema vietii umane;exista doua
scopuri: bhoga sau experienta, si apavarga, sau eliberarea;
saṃyamāt (samyama) =R: prin samyama; -termen tehnic care desemneaza practica dharana, dhyana si samadhi;procesul in
trei faze care conduce la identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta cu
Constiinta Cosmica; autocontrolul; egalitatea;echilibrul; perfecta stapanire; E: a technical term meaning the practice of dharana,
dhyana and samadhi in a single process;the three phases of identification between subject and object for entering the holographic
functioning of mind; perfect mastery,constraint, perfect discipline; S: el control mental;
indriya (इ य ) = R: MW167.2 (neutru) putere; terminale;instrumente;teminale de perceptie si de actiune; organe de simt si de
actiune; organele simturilor; terminale cognitive sau de receptie (de cunoastere- jnanendriya) si efectoare sau de emisie (de
actiune- karmendriya); organe de actiune; cele 11 terminale (5 jnana indriya-porti senzoriale;5 karma indriya- instrumente
efectoare si manas-mintea-simtul intern-centralizatorul care proceseseaza informatia); indra (zeitate vedica) + ya deriva de la √i (a
merge;a curge, a circula); 1) facultate senzitiva corespunzatoare unui organ de simt; 2) ceea ce apartine sau este legat de indra;
II.18 - II.41 - II.43 - III.47; indriyāṇāṃ (neutru, genitiv, plural) II.54 - II.55; indriyeṣu (masculin, locativ, plural) III.13; E: the
eleven organs,instruments or terminals: ten indriyas:5 jnana indriya(sense organs; sensory apparatus); 5 karma indriya(action
organs); including manas-thought; terminals for sensory perception(jnanendriya) and action(karmendriya);in the organs of
perception and action; sensory apparatus; S: MW167.2 (neutro) poder, ínstrumento, órganos de los sentidos; los
órganos(indriya)[de percepción (jnanendriya ;los órganos conocimiento) y de acción (karmendriya)]; los jñanendriya-s
(jnana-indriyá-s) son los cinco poderes de percepción: Shrótra (poder auditivo), Tvák (poder táctil), Cáksus (poder visual),
Jihva (poder gustativo) y Ghrana (poder olfativo). A su vez, los Karmendriya-s (Kárma-indriyá-s) son los cinco Poderes de
acción: Vak (poder del habla), Paní (poder prensil), Pada (poder locomotivo), Payú (poder excretorio) y Upástha (poder de la
actividad sexual y la tranquilidad); indra (deidad védica) + ya deriva de √i (ir, fluir, circular); 1) facultad sensitiva orrespondiente
a un órgano de los sentidos; 2) perteneciente o relativo a indra; II.18 - II.41 - II.43 - III.47; indriyāṇāṃ (neutro, genitivo, plural)
II.54 - II.55; indriyeṣu (masculino, locativo, plural) III.13;
Puterea de a cunoaste si actiona nemijlocit fara a apela la terminalele grosiere ale vehiculului
corporal [in alte variante apare in pozitia: YS 3.48]
YS 3.49. .48. t:t:að m:n:a j:ev:tv:ö ev:krN:B:av:H )D:an:j:y:Á:
.49.ttae mnae jivTv< ivkr[-av> àxanjyí

tato mano-javitvam vikaraṇa-bhāvaḥ pradhāna-jayaṡ ca
tato manojavitva§ vikaraõabhàvaþ pradhànajaya÷ca
tato manojavitvam vikaranabhavah pradhanajayascha

R: Gratie acesteia(tatah) [indriya-jayah;controlul terminalelor de cunoastere si de actiune) se obtine puterea de a
misca instantaneu corpul cu viteza (javitva) gandului(manas), capacitatea(bhavah) de a cunoaste si a actiona
nemijlocit fara a apela la terminalele grosiere ale vehiculului corporal (indriya) si controlul complet asupra Naturii
(pradhana, cauza primordiala sau a temelia universului manifestat); [aceste capacitati care apar in grup sunt numite
in comentariul lui Vyasa “perfectiunile sau puterile divine de tip fagure” (madhupratika)]
E: From that[indriya-jayah: the mastery over the terminals (indriyas) of knowledge and action] comes the power to
move the body as quickly (javitva) as the mind (manas), the manifestation (bhavah) of cognition and action without
the aid of sense organs (independence of physical organs for knowledge and action) and complete mastery over
Nature [pradhana, the primal cause, the foundation out of which manifestation or arises]. [These are called the
honey-like perfections (madhupratika) - from the commentary by Vyasa];
F: Grace à cela [la maitrise (jayah) sur les organes (indriya)de la perception sensorielle et d’action] adviennent la
faculté de déplacer instantanément le corps aussi rapide (javitva) comme la pensée(manas), la manifestation
(bhavah) de la connaissance et de l'action d'une manière directe sans l'aide des terminales ou des organes de la
perception sensorielle ou d’action(indriya) et la maitrise complète sur la matrice de la Nature (pradhana) [la cause
d'où la création tout entière a émergé; Nature primordiale indifférenciée;Subespace Matrice]; S: Gracias a él (tatah)
[el dominio de los organos de sentido y de acción :indriya-jayah] [se obtiene] el poder paranormal que permite el
desplazamiento instantáneo del cuerpo a la velocidad (javitva) del pensamiento (manas) , la condición (bhavah) de
percepción y de acción independiente(vikarana)de los órganos(indriya) y la conquista(jayah) de la materia
primordial (pradhana) ;

manaḥ (manas)= R: gand;minte; manas:centralizatorul impresiilor senzoriale; centralizatorul terminalelor de cunoastere si de
actiune (indriya);simtul intern;manomaya kosha; E: mind;internal sense; manomaya kosha; F: le mental ;la pensée; clairvision
fait un usage du mot mental conforme au sens du mot sanskrit manas; mano-maya-kosha, 'enveloppe faite de manas' est le niveau
des émotions et des pensées;
javitvam = R: instantaneu; iuteala;viteza;puterea de a misca corpul cu viteza gandului; E: quickness, speed; instantaneous;
power to move the body as quickly as the mind; the body gains the power to move as fast as the mind; F: la faculté de déplacer;
vikaraṇa (vikarana) = R: fara a apela la terminale(indriya); clairvision E: without organs; free from the constraints of
organs(indriya); independence of the body organs; the state lacking organs(indriya)of knowledge(senses) and action; F:
clairvision; S: independiente de los órganos(indriya)[de percepción (jnanendriya ;los órganos conocimiento) y de acción
(karmendriya)]; los Jñanendriya-s (jnana-indriyá-s) son los cinco poderes de percepción: Shrótra (poder auditivo), Tvák
(poder táctil), Cáksus (poder visual), Jihva (poder gustativo) y Ghrana (poder olfativo). A su vez, los Karmendriya-s (Kárma-
indriyá-s) son los cinco Poderes de acción: Vak (poder del habla), Paní (poder prensil), Pada (poder locomotivo), Payú (poder
excretorio) y Upástha (poder de la actividad sexual y la tranquilidad);
bhāvā (bhava) = R: capacitate;conditie; stare; forma de manifestare;devenire;aparitie; existenta; fiintare; E: being, becoming;
existence,appearance;condition, state; S: la condición;
virarana-bhavah = R: starea in care putem cunoaste si actiona nemijlocit fara a apela la terminalele grosiere ale vehiculului
corporal; eliberarea de organele de simt; E: perception independent of the sense organs; perception without instrument of
perception, i.e., with the body or physical senses
pradhāna (pradhana) = R: natura nemanifestata ,temelia universului manifestat temelia;matricea;cauza primordiala dincare
apare manifestarea;Natura; vedeti:prakriti; E:foundation, matrix; the primordial cause; the primal cause out of which there is
manifestation; Nature; see: prakriti ; F: la matrice de la Nature;la cause d'où la création tout entière a émergé; Nature
primordiale indifférenciée;Subespace Matrice; Nature primordiale indifférenciée;Subespace Matrice; Équivalent de maya,
d’avyakta ou de Prakriti; S: fuente de manifestación o matriz de todas las cosas; se identifica con la materia primordial
(prakriti) y lo inmanifestado (avyakta);materia primordial; lo inmanifestado (avyakta); la matriz del subespacio;
Sarvajna and Sarva-Sakta/ Omnicunoasterea (sarva-jnatritvam) si omnipotenta (sarva-bhava)[vedeti si: YS

3.34]/ Omniscience and Omnipotence (unlimited power; from Latin: Omni Potens: "all power") [see also: YS
3.34]/ L'Omniscience et L'Omnipotence ("toute puissance") /La Omnisciencia(la capacidad de saberlo todo) y
la Omnipotencia (literalmente “todo poder”) [see also: YS 3.34]
[Nota: aceasta sutra apare in alte variante pe pozitia : YS 3.48 si 3.49]
YS 3.50. s:t:Îtv:p:Ø,\:any:t:aKy:aet:m:a*:sy: s:v:üB:av:aeD:Åat:àtv: s:v:ü}at:àtv:ö c:ö

.50.sÅvpué;aNytaOyaitmaÇSy svR-avaixóat&Tv< svR}at&Tv< c
sattva-puruṣānyatā-khyāti-mātrasya sarva-bhāvādhiṣṭātṛtvaṃ sarva-jñātṛtvaṃ ca.
sattvapuruùànyatàkhyàtimàtrasya sarvabhàvàdhiùñhàtçtva§ sarvaj¤àtçtva§ ca
sattva purusha anyata khyati matrasya sarva bhava adhisthatritvam sarva jnatritvam cha
R: Suprematia(adhishthatritva) in omnicunoastere (sarva-jnatritva) si in omnipotenta (sarva-bhava) se realizeaza
prin perceperea (khyati)deosebirii(anyata) dintre Purusha(Sinele universal omniprezent; vazator;entitatea care
percepe) si minte(sattva guna) [tendinta (guna)Naturii(Prakriti) care e caracterizata de constienta,impacare,pace,
echilibru, armonie si a luminozitate; referire la buddhi(intelectul;"marea sala luminoasa a
constiintei";mahat;vijnanamaya kosha];
E: Supremacy(adhishthatritva) in omniscience(sarva-jnatritva)[ and omnipotence(sarva-bhava) are brought by
complete revelation of the difference between Purusha( the perceiving entity) and the mind(sattva guna) [ sattva is
a fundamental quality (guna) of Nature (Prakriti) characterized by the absence of agitation, awareness, cognition,
peace,lucidity; clarity and luminosity; a reference to the mind field or chitta, in its subtlest individuation, purest
aspect of buddhi (mahat or vijnanamayakosha)];
F: La suprématie dans omnipotence ou toute-puissance sur tous les états d'existence et l'omniscience est est réalisé
par celui qui connait la différence entre le purusa et le sattva (référence à l’intellect :Buddhi or Mahat, ou le «grand
principe»;vijnanamaya kosha); S: La supremacía sobre todos(sarva) los estados de existencia (bhava)
[omnipotencia] y (cha) el conocimiento total (sarvajnatritva) [omnisciencia] se adquieren solo mediante el
establecimiento con firmeza (matrasya) en el conocimiento de la diferencia (anyatakhyati) entre el sí mismo
(Purusha) y sattva (la luminosidad mental;el aspecto más puro de la mente: principio mental;
buddhi;mahat;vijnanamaya kosha);

sattva = R: tendinta (guna) Naturii (Prakriti) care e caracterizata de constienta,impacare,pace, echilibru, armonie si a
luminozitate; referire la instantele superioare ale mintii: buddhi(intelectul;"marea sala luminoasa a constiintei";mahat;
vijnanamaya kosha); E: sattva is the principle or a fundamental quality (guna) of Nature (Prakriti) characterized by the
absence of agitation, awareness, cognition, peace,lucidity; clarity and luminosity; a reference to the mind field or chitta, in its
subtlest individuation, purest aspect of buddhi (mahat or vijnanamayakosha); F: sérénité, calme, clarté d'esprit, la joie et la
bonne humeur;les sentiments agréables; pensée;référence à l’intellect :Buddhi or Mahat, ou le «grand principe»;vijnanamaya
kosha;S: pureza ;, luminosidad mental, el aspecto más puro de la mente : principio mental; buddhi;mahat;vijnanamaya
kosha;
guṇa (guna) = R: (cele trei) tendinte (rajas, sattva, tamas);calitati ale naturii (Prakriti);proprietati, calitati fundamentale ale
realitatii manifestate(Prakriti); cele trei tendinte ale Naturii sau caracteristici ale manifestarii sunt: 1.sattva(echilibru,
armonie;stabilitate;pace;calm;tacere;luminozitate;sanatate), 2.rajas(activitate; expansiune; hiperactivitate;agitatie;vorbarie;
surplus de energie; hipertensiune; tensiune; incordare; maladii Yang),3.tamas(inactivitate, inertie,materialitate; contractie,
retractie; ingreunare; lene, intuneric;ignoranta;hipoactivitate; maladii Yin);vedeti YS 2.18: Drishaya(ceea ce este vazut;
spectacolul,filmul de pe ecranul mental;Prakriti) are caracteristicile[celor trei gunas adica] prakasha[luminozitate;
claritate;sattva guna], kriya[activitate; actiune;rajas guna] si de sthiti[inertie,imobilitate; stabilitate, tamas guna] este alcatuit
din bhuta(cele cinci elemente grosiere si subtile), indriyas (terminalele cognitive si efectoare) si are drept scop bhoga
(experimentarea, instruirea, bucuria) si apavarga (eliberarea finala,beatitudinea); E:fundamental qualities of nature(rajas;sattva,
tamas); (the three) constituents (guna) of nature(Prakriti);(three)qualities;the attributes; (qualities of matter); potencies;
constituent qualities of nature;three modes of material nature; the Seen (objective side of manifestation) consists of the elements
and sense-organs, is of the nature of cognition (sattva) , activity (rajas) and stability ( tamas) and has for its purpose (providing
the Purusha with) experience and liberation. The basic building blocks of Nature (Prakriti) are the three types of constituents
(guna), namely rajas (the dynamic principle; nature of activity), tamas (the principle of inertia, nature of stability;darkness,
ignorance; heaviness), and sattva (the principle of lucidity; nature of cognition);see also YS 2.18: Drishaya(The Seen ;
Prakriti;the manifested universe; the cosmic creation) has the characteristics [of the three modes of material nature (gunas) ie.]
of prakasha (luminosity, illumination, sattva guna ), kriya[activity, raja guna) and sthiti[ inertia; imobility, stability; tamas
guna) and its purpose is for the sake of bhoga(experience,learning, enjoyment) and apavarga (the liberation of the experiencer;
bliss);
puruṣa (purusha) = R: Sinele;pura constienta;vazatorul; entitatea care percepe; Sinele universal omniprezent; Sinele universal
omniprezent); E: pure awareness; pure consciousness; Self;the Seer; the perceiving entity; F: la conscience;le principle absolu
son propre Soi, le spectateur le Soi individuel, est identique au Brahman, le Soi universel par un processus de projection
holograpique; S: Ser;Principio animado; espíritu; el alma;el observador; poder del alma; propio Ser;Espíritu Divino;la
Esencia;Espíritu Primordial;el único ser[ que en ralidad hay];
anyatā (anyata) = R: diferenta; deosebire; distinctie; E: difference, distinction between;
khyātiḥ (khyatih) = R: (modalitate de ) a vedea; proces cognitiv;prin constienta;discernamant; a da un nume;a vedea; proces
cognitiv; E: a way of regarding; seeing; giving a name to; through knowledge, vision, discernment, correct cognition, clarity,
awareness;
E: MW804.2 (masculin or neutral) 1) only, merely; just, solely, alone; that alone; measurement, calculation of size or extent;
assessment of capacity or dimension; system of measures (liquid measurement, dry measurement); 2) pure, clear,distinct; 3)
measure; size, fitting; action, something that is being done; S: MW804.2 (masculino o neutro) 1) solamente, nada mas que, 2)
puro, neto; 3) medida, tamaño, distancia, cantidad, duración; I.43 - II.19 - III.3; mātrah (masculino, nominativo, singular) II.20;
mātrasya (masculino, genitivo, singular) III.49; matrat (masculino, ablativo, singular) IV.4;
bhāvā (bhava) = R: existenta, stari sau forme de existenta;devenire;aparitie; manifestare; fiintare; E: being,
becoming;existence,appearance;condition, state;
bhāvanam(bhavanam) = R: conceptie; indreptarea atentiei;meditatia ;a aseza (mintea); a aseza atentia (afectiva,cognitiva,
imaginativa-vizualizarea);a crea mental(vizualizare);actiunea de a face sa apara(generare impulsurile dorite); a medita la, a cugeta, a
reflecta asupra; a gandi; E: mental;dwelling(in the mind);(constant) pondering over realizing, becoming; cultivate; constant
pondering; F: cultivation;méditation; S: la reflexión; pensar ;el cultivo;sarva-bhava = R: asupra tuturor formelor de
existenta; omnipotenta ;capacitatea de control a tuturor manifestarilor; (sarva = tot;fiecare; bhava = stari sau forme de existenta);
E: omnipotence;control over all states or forms of existence, omnipotence (sarva = all; bhava = states or forms of
existence);adhiṣṭātṛtvaṃ (adhisthatrittvam) = R: suprematie; E: supremacy;
sarvam = R: fiecare;tot; totul(exprimat distributiv); E: fiecare;each; all (expressed in distributive manner);
jñātṛtvaṃ (jnatritvam) = R: cunoastere;stiinta; E: knowingness ; knowledge; science;
sarva-jnatritvam = R: omnicunoastere; omniscienta; capacitatea de cunoastere a oricarui proces; (sarva = tot;fiecare;
jnatritvam = cunoastere);E: omniscience; all knowingness, omniscience (sarva = all; jnatritvam = knowingness)
[SWJB] To one well established in the knowledge of the distinction between the purest aspect of mind and
consciousness itself, there comes supremacy over all forms of knowing(sarva-jnatritvam;Omniscience)as well as
over all forms or states of existence(sarva-bhava; omnipotence).
[T] Only from the awareness of the distinction between Sattva and Purusha arise supremacy over all
states and forms of existence(omnipotence) and knowledge of everything(omniscience).
[VIV]When nature has been conquered, and the difference between the Purusha and nature realised — that the
Purusha is indestructible, pure and perfect — then come omnipotence and omniscience.
(textul in lb .romana in: Tratatul Practic de Raja Yoga si in Tao Te King)

Since the current laws of physics are only known to be valid in this universe, it is possible that the laws of
physics are different in parallel universes, giving a God-like entity, more power. If the number of universes
is unlimited, then the power of a certain God-like entity is also unlimited, since the laws of physics may be
different in other universes, and accordingly making this entity omnipotent. Unfortunately concerning a
multiverse there is a lack of empirical correlation. To the extreme there are theories about realms beyond
this multiverse (Nirvana, Chaos, Nothingness).
Also trying to develop a theory to explain, assign or reject omnipotence on grounds of logic has little merit,
since being omnipotent would mean the omnipotent being is above logic.
Allowing assumption that a deity exists, further debate may be provoked that said deity is consciously
taking actions. It could be concluded from an emanationism point of view, that all actions and creations by
a deity are simply flows of divine energy (the flowing Tao in conjunction with qi is often seen as a river;
Dharma (Buddhism) the law of nature discovered by Buddha has no beginning or end.) Pantheism and/or
panentheism sees the universe/multiverse as 'the body of God', making 'God' everybody and everything. So
if one does something, actually 'God' is doing it. We are 'God's' means according to this view.
In the Taoist religious or philosophical tradition, the Tao is in some ways equivalent to a deity or the logos.
The Tao is understood to have inexhaustible power, yet that power is simply another aspect of its weakness.
Brahman(textul in lb .romana in: Tratatul Practic de Raja Yoga si in Tao Te King)
Brahman (bráhman-, nominative bráhma) is a concept of Hinduism. Brahman is the unchanging, infinite,
immanent, and transcendent reality which is the Divine Ground of all matter, energy, time, space, being,
and everything beyond in this Universe. The nature of Brahman is described as transpersonal, personal and
impersonal by different philosophical schools. In the Rig Veda, Brahman gives rise to the primordial being
Hiranyagarbha that is equated with the creator God Brahmā. The trimurti can thus be considered a
personification of Hiranyagarbha as the active principle behind the phenomena of the universe. The seers
who inspired the composition of the Upanisads asserted that the liberated soul (jivanmukta) has realized his
identity with Brahman as his true self (see Atman in Hinduism). The hymns of the Rig-veda not only
assert the existence of this one Supreme Being(Brahman), but also describe the essential characteristics of
this Being as the cause of all causes (sarva-karana), the controller of all (sarva-niyamaka), as immanent in
the heart of every being (antaryamin), as the ruler of the entire universe, and as the giver of immortality.
Such a Being is also described as omniscient (sarvajna), omnipotent (sarva-sakta), full of unsurpassed
glory (sarvatisayi) and the greatest of all (sarva-mahima).
According to the Hindu philosophy the essence of God or Brahman can never be understood or known
since Brahman is beyond both existence and non-existence, transcending and including time, causation and
space, and thus can never be known in the same material sense as one traditionally 'understands' a given
concept or object. So presuming there is a god-like entity consciently taking actions, we cannot
comprehend the limits of a deity's powers.
The word "Brahman" is derived from the verb brh (Sanskrit: to grow), and connotes greatness. The
Mundaka Upanishad says: "Om- That supreme Brahman is infinite, and this conditioned Brahman is
infinite. The infinite proceeds from infinite. Then through knowledge, realizing the infinitude of the
infinite, it remains as infinite alone".
Note that "Brahman" is different from "Brahmin", the priests/holy men. In fact "Brahmin" is derived from
"Brahman" in the sense that a 'Brahmin is the one who knows Brahman'. The confusion between the terms
can be dated back to the translation of the Upanishads into modern English.
Brahman is the Absolute Reality or universal substrate (not to be confused with the Creator god Brahmā) is
said to be eternal, omnipotent, omniscient, omnipresent, and ultimately indescribable in human language.
The sage-seers of the Upanishads had fully realized Brahman as the reality behind their own being and of
everything else in this universe. They were thus Brahmins in the true sense of the word. These rishis
described Brahman as infinite Being, infinite Consciousness, and infinite Bliss (satcitananda). Brahman is
regarded as the source and essence of the material universe. The initial unmanifest state of singularity of the
universe is described as a beyond being and non-being in the Nasadiya Sukta. The Rig Veda says that by
the desire of the Supreme Being (RV 10.129.4), the initial manifestation of the material universe came into
being from Hiranyagarbha (literally "golden womb"), out of which all worlds, organisms and divine beings
(devas) arise:
"Great indeed are the devas who have sprung out of Brahman." — Atharva Veda
Para Brahman corresponds to the concept of Godhead and Saguna Brahman to God as the Primordial
Being.[2]
It is said that Brahman cannot be known by material means, that we cannot be made conscious of it,
because Brahman is our very consciousness(Purusha). Brahman is also not restricted to the usual
dimensional perspectives of being, and thus enlightenment, moksha, yoga, samadhi, nirvana, etc. do not
merely mean to know Brahman, but to realise one's "brahman-hood", to actually realise that one is and
always was of Brahman nature (cf. the Mahayana concept of Buddha Nature). Indeed, closely related to the
Self concept of Brahman is the idea that it is synonymous with jiva-atma, or individual souls, our atman (or
soul) being readily identifiable with the greater soul (paramatma) of Brahman.
Generally, Vedanta rejects the notion of an evolving Brahman since Brahman contains within it the
potentiality and archetypes behind all possible manifest phenomenal forms. The Vedas, though they are in
some respects historically conditioned are considered by Hindus to convey a knowledge[3] eternal, timeless
and always contemporaneous with Brahman. This knowledge is considered to have been handed down by
realised yogins to students many generations before the vedas were committed to writing. Written texts of
the Vedas are a relatively recent phenomenon.
Connected with the ritual of pre-Vedantic Hinduism, Brahman signified the power to grow, the expansive
and self-altering process of ritual and sacrifice, often visually realized in the sputtering of flames as they
received the all important ghee (clarified butter) and rose in concert with the mantras of the Vedas. The
term Brahmin in the Vedic period actually meant one who has realized Brahman. However, later on
Brahmin came to be identified with the highest of the four castes, the Brahmins, who by virtue of their
purity and priesthood held themselves as proprietors of rituals, though mostly without actual realization of
Brahman, and void of Vedantic knowledge.
Among Hindu sects, Advaita Vedanta is the first instance of monism in organized religion and Hinduism is
the only religion with this concept. To call this concept 'God' could be imprecise. The closest interpretation
of the term can be found in the Taittariya Upanishad (II.1) where Brahman is described as satyam jnanam
anantam brahman ("Brahman is of the nature of truth, knowledge and infinity"). Thus, Brahman is the
origin and end of all things, material or otherwise. Brahman is the root source and Divine Ground of
everything that exists, and does not exist in Hinduism. It is defined as unknowable and Satchitananda
("Truth-Consciousness-Bliss"). Since it is eternal and infinite, it comprises the only truth. The goal of
Hinduism, through the various yogas, is to realize that the soul (Atman) is actually nothing but Brahman.
The Hindu pantheon of gods is said, in the Vedas and Upanishads, to be only higher manifestations of
Brahman. For this reason, "ekam sat" ("Truth is one"), and all is Brahman. This explains the Hindu view
that "All paths lead to the one Truth, though many sages [and religions] call upon it by different names."
(textul in lb .romana in: Tratatul Practic de Raja Yoga si in Tao Te King)
Several mahā-vākyas, or great sayings, indicate what the principle of Brahman is:
prajnānam brahma "Brahman is knowledge" (Aitareya Upanishad 3.3)

ayam ātmā brahma "The Self (or the Soul) is Brahman " (Brihadaranyaka Upanishad 4.4.5)
aham brahmāsmi"I am Brahman" (Brihadaranyaka Upanishad 1.4.10)
tat tvam asi "Thou are that" (Chāndogya Upanishad 6.8.7 et seq)
sarvam khalv idam brahma "All this that we see in the world is Brahman", (Chāndogya Upanishad
3.14.1)
sachchidānanda brahma "Brahman is existence, consciousness, and bliss".
(Nrisimhauttaratāpini, cited in Swami Nikhilananda, The Upanishads: A new Translation Vol. I.
In the Bhagavad Gītā, Krishna also describes the nature of Brahman. For example, he says "And I am the
basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional
position of ultimate happiness" (brahmano hi pratishthaham...) B-Gita (As-it-Is) 14.27 Translation by A. C.
Bhaktivedanta Swami Prabhupada http://bhagavadgitaasitis.com/14/27/en1
http://en.wikipedia.org/wiki/A._C._Bhaktivedanta_Swami_Prabhupada )
Another way to describe Brahman, as mentioned in the Brihadaranyaka Upanisad, is to say, "Brahman is
not this.. Brahman is not that.."(Neti , Neti ). Until everything in the infinite universe has been eliminated
and only Brahman remains -- implying that indeed Brahman in infinite set universes is like the empty set.
Thus all and none in one that is not but still is everywhere and nowhere in particular. Also note that a
distinct term Para Brahman is generally used to indicate the higher Supreme Brahman.
Vedeti in lb. romana in Tratat Practic de Raja Yoga

Brahman and Atman(textul in lb .romana in: TRATATUL PRACTIC DE RAJA YOGA)
Philosopher mystics of the Upanishads identify the micro-soul-spark, Atman, the inner essence of the human being,
with Brahman, the Great Spirit(Purusha). While Advaita philosophy considers Brahman to be without form, qualities,
or attributes, VisishtAdvaita and Dvaita philosophies understand Brahman as one with infinite auspicious qualities. In
Advaita, the ultimate reality is expressed as Nirguna Brahman. Nirguna means formless, attributeless, mega-soul, or
spirit-only. Advaita considers all personal forms of God including Vishnu and Shiva as different aspects of God in
personal form, Saguna Brahman i.e. God with attributes. In VisishtAdvaita and Dvaita, God is Saguna Brahman with
infinite attributes and is the source of the impersonal Nirguna Brahman, and God's energy is regarded as Devi, the
Divine Mother.
The phrase that is seen to be the only possible (and still thoroughly inadequate) description of Brahman that humans,
with limited minds and being, can entertain is the Sanskrit word Sacchidānanda, which is combined from sat-chit-
ānanda, meaning "Being - Consciousness - Bliss".
The description of Brahman from Mandukya Upanishad:
sarvam hyetad brahmāyamātmā brahma soyamātmā chatushpāt ( Mandukya Upanishad, verse-2)
Translation:
sarvam: whole/all/everything;hi:really/surely/indeed; etad:this here/this; brahma:Brahma/Brahman; ayam :
this/here; ātmā: atma/atman; sah:he; ayam : this/here; chatus: four/quadruple; pāt:step/foot/quarter;
With the sandhi expanded:-

sarvam hi etad brahma ayam ātmā brahm sah ayam ātmā chatus paat
Simple meaning: All indeed is this Brahman; He is Atman; He has four steps/quarters.
Vishnu is derived from the root "Vish" which means to enter or pervade, and He is called Vishnu because
He pervades the whole universe. Brahmanda Purana (1.4.25) says that He is called as Vishnu because He
has entered into everything in the universe. The most important aspect is that the whole universe is covered
by only three steps of Vishnu which is referred to several times in the Vedas (Rig Veda 1.22.17, 1.154. 3,
1.155.4, Atharva Veda 7.26.5, Yajur Veda 2.25). In His three steps rests the whole universe (Rig Veda
1.154.2, Yajur Veda 23.49). All indeed is Brahman, which can thus be identified with Vishnu, based on the
Vedas.
Enlightenment and Brahman
While Brahman lies behind the sum total of the objective universe, some human minds boggle at any
attempt to explain it with only the tools provided by reason. Brahman is beyond the senses, beyond the
mind, beyond intelligence, beyond imagination. Indeed, the highest idea is that Brahman is beyond both
existence and non-existence, transcending and including time, causation and space, and thus can never be
known in the same material sense as one traditionally 'understands' a given concept or object.
Imagine a person who is blind from birth and has not seen anything. Is it possible for us to explain to him
what light is like? Is any amount of thinking or reasoning on his part ever going to make him understand
the sensation of light? In a similar fashion the idea of Brahman cannot be explained or understood through
material reasoning or any form of human communication. Brahman is like light; those who can sense it
cannot explain or argue with those who have never sensed it.
Advaita Vedanta
The universe does not simply possess consciousness, it is consciousness, and this consciousness is
Brahman. Human consciousness has forgotten its identity, that of Brahman, as if a drop of water from a
vast ocean thought itself separate, and that the only path to merge back into that Brahman or supreme
consciousness is through the paths of devotion, moral living, following the eight-fold path of Ashtanga
Yoga meditation, often expressed in various systems of spiritual practices known as yogas.
If one seeks Brahman via true knowledge, Atman seeks truth and accepts it no matter what it is. Atman
accepts all truths of the self/ego, and thus is able to accept the fact that it is not separate from its
surroundings. Then Atman is permanently absorbed into Brahman and become one and the same with it.
This is how one forever escapes rebirth.
In Advaita Vedanta (absolute monism), Brahman is without attributes and strictly impersonal. It can be best
described as infinite Being, infinite Consciousness, and infinite Bliss. It is pure knowledge itself, similar to
a source of infinite radiance. Since the Advaitins regard Brahman to be the Ultimate Truth, so in
comparison to Brahman, every other thing, including the material world, its distinctness, the individuality
of the living creatures and even Ishvara (the Supreme Lord) itself are all untrue. Brahman is the effulgent
cause of everything that exists and can possibly exist. Since it is beyond human comprehension, it is
without any attributes, for assigning attributes to it would be distorting the true nature of Brahman.
Advaitins believe in the existence of both Saguna Brahman and Nirguna Brahman, however they consider
Nirguna Brahman to be the Absolute Truth.
When man tries to know the attributeless Brahman with his mind, under the influence of an illusionary
power of Brahman called Maya, Brahman becomes God (Ishvara). God is the reflection of the Brahman in
the environment of illusion (Maya). Just like reflection of moon, in a pool of water. The material world also
appears as such due to Maya. God is Saguna Brahman, or Brahman with attributes. He is omniscient,
omnipresent, incorporeal, independent, Creator of the world, its ruler and also destroyer. He is eternal and
unchangeable. He is both immanent and transcedent, as well as full of love and justice. He may be even
regarded to have a personality. He is the subject of worship. He is the basis of morality and giver of the
fruits of one's Karma. He rules the world with his Maya. However, while God is the Lord of Maya and she
(i.e. Maya) is always under his control, living beings (jīva, in the sense of humans) are the servants of Maya
(in the form of ignorance). This ignorance is the cause of all material experiences in the mortal world.
While God is Infinite Bliss, humans, under the influence of Maya consider themselves limited by the body
and the material, observable world. This misperception of Brahman as the observed Universe results in
human emotions such as happiness, sadness, anger and fear. The ultimate reality remains Brahman and
nothing else. The Advaita equation is simple. It is due to Maya that the one single Atman (the individual
soul) appears to the people as many Atmans, each in a single body. Once the curtain of maya is lifted, the
Atman is exactly equal to Brahman. Thus, due to true knowledge, an individual loses the sense of ego
(Ahamkara) and achieves liberation, or Moksha.
Relevant verses from Bhagavad-Gita which establish the Advaita position:
The indestructible, transcendental living entity is called Brahman, and its eternal nature is called adhyatma,
the self. (Bhagavad Gita 8.3)
Similar to a person who is not attached to external pleasures but enjoys happiness in the Atman (soul), the
person who perceives Brahman (all-pervading consciousness) in everybody feels everlasting joy.
(Bhagavad Gita 5.21)
[RO] Ishvara are trei calitati, si anume: omnicunoasterea, omnipotenta si omniprezenta. Atunci cand se face
samyama asupra diferentei dintre chitta si purusha, si cand aceasta diferenta este cunoscuta complet,
aspirantul realizeaza faptul ca purusha (Sinele Suprem) este complet diferit de chitta (minte). Atunci
constiinta universala (Ishvara) incepe sa se manifeste in om.
Atunci aspirantul devine omnipotent si omniscient. Acesta este motivul pentru care fiintele care au dobandit
aceste calitati sunt numite profeti sau incarnari ale lui Dumnezeu. Purusha se elibereaza de legaturile lui
chitta, devenind capabil sa-si manifeste natura sa esentiala sub forma omnipotentei si omniscientei.
[Note: In alte variante apare in pozitia: YS 3.49 ori YS 3.50/ In some renditions this is sutra 3.49 or 3.50]
YS 3.51. t:¾òragy:adep: dað\:b:ij:x:y:ð kóv:ly:m:Î

.3.51. tÖEraGyadip dae;vIj]ye kEvLym!
tad-vairāgyād api doṣa-bīja-kṣaye kaivalyam
tadvairàgyàdapi doùabãjakùaye kaivalyam
tadvairagyadapi dosabijaksaye kaivalyam

R: Suprema eliberare(kaivalya) se realizeaza prin detasare sau prin intrarea in starea incolora (vairagya) chiar si
fata de acestea(siddhis; puterile supranaturale de omnicunoastere si in omnipotenta) atunci cand este eliminata orice
samanta a erorii si suferintei (aflata la radacina atasarii de planul fenomenal;"prizonieratul;caderea"); E: Absolute
liberation(kaivalya) is attained through dispassion, non-attachment or desirelessness(vairagya) even for
that[siddhis; supernatural powers: supremacy over forms and states of existence and the omniscience] , when the
seeds of error and suffering at the root of those bondages are destroyed.F: La libération(kaivalya; l'esseulement)
vient en conséquence de la renonciation(vairagya; détachement) de cela [conquête de siddhis], par la destruction de
la semence même des afflictions; S: Kaivalya (el Aislamiento Trascendental) se obtiene a través del desapego
(vairagya) ) incluso (api) de eso (tad) [del conocimiento de la diferencia y los poderes], y para la destrucción
(kshaye) de la semilla (bija) de la imperfección(dosha);

tad(त )= R: MW434.1 (indeclinabil) 1) (relativ) ce,care,cine,acela,cui; 2) (demostrativ) acesta,acela, acea; aceluia;acelora ; 3)
III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural) I.46; E: its, that; these; S: MW434.1 (indeclinable) 1) (relativo) que,
cual, cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo) de él, de ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 -
III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50
- III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenino, nominativo, plural) I.46;
vairāgyām (vairagyam) = R: deriva din:vi(prefix negativ:fara;lipsit) si "raga":pasiune sau de colorari(de la:"ranj":a pata,a
vopsi,a colora in rosu);stare incolora;practica decolorarii, detasarii sau non identificarii; practica impartialitatea,obiectivitatea;
neatasare; lipsa de colorare,competitie,graba,;elimina implicarea emotionala;lipsa pasiunilor, lipsa atasarilor;lipsa identificarii;
nonactiunea-naishkarmya;wu-wei(actiunea nonintentionala, nondirectiva,detasata de fruct);starea de martor impartial;starea de
egalitate mentala;absenta dorintei (vedeti mai jos:nishkama karma);"a da drumul";"lacher prise";a te relaxa; E: colourless state;
non-attachment,desirelessness, dispassion, non-reaction;practice of decolouration,non identification, non-attachment;impartiality;
objectivity ; nonaction-naishkarmya; wu-wei; (see also below:nishkama karma);"letting go";relaxation;
doṣa(dosha) = R: imperfectiune, eroare;legatura;defect, ;aversiune; E: imperfection, flaw ; impairment, bondage,
defect;aversion; S: defecto; error; imperfección;
bījā(bija) = R: samanta germen,izvor ;principiu; E:seed, source;germ;
III.44; E: disappearance; dwindling, decreasing;destruction, loss, diminishing; S: MW328.1 (masculino) deriva de √kṣī
(destruir, concluir, disminuir); 1) destrucción, desaparición, eliminación, pérdida, fin; 2) disminución, declive, depreciación;
III.11; kṣaye (masculino, locativo, singular) II.28 - III.51; kṣayāt (masculino, ablativo, singular) II.43; kṣayaḥ (masculino,
nominativo, singular) III.44 ;
kāivalyaṃ (kaivalyam) = R: eliberare;izolare;starea de independenta;de existenta a Sinelui in sine;de eliberare;de izolare a
puterii de a vedea)]; E: emancipation, isolation of pure awareness liberation; isolation; absolute freedom; absolute liberation,
independence, transcendental aloneness; emancipation; the state of the Self-in-Itself;the state of isolated unity ; F: libération
totale; l'état d'unite; l'etat d'isolement;detachement de tous les liens l'état de l'être-en lui -même;esseulement; S:el estado de
liberación; el aislamiento trascendental; estado de absoluta unidad;
Cauzele recaderii-Atentionare pt. cei ce sunt deja evoluati;
The causes of Falling-Warning to those already very evolved/
Les occasions de chute -Conseil à ceux qui sont déjà très évolués
YS 3.52. sT:any:Øp:en:m:n*:N:ð s:¤sm:y:akrN:ö p:Øn:ren:Ä)s:¤at:Î

.3.52.SwaNyupinmÙ[e s¼Smyakr[< punrinòàs¼at!
sthānyupanimantraṇe saṅga-smayākaraṇam punar-aniṣṭa-prasaṅgāt.
sthànyupanimantraõe saïgasmayàkaraõa§ punaraniùñaprasaïgàt
sthanyupanimantrane sangasmayakaranam punaranistaprasangat
R: Fata de darurile(harurile;puterile divine) si de invitatiile (upanimantrane) venite din partea fiintelor din alte
taramuri de existenta sau a zeilor(sthani) [se evita] atasarea (sanga) si orgoliul(smaya) fiindca ele genereaza
[imobilism;inghetare;blocarea progresului] ancorarea in iluzoriu sau de ceva fara temelie(akaranam) si
reaparitia(punah) celor nedorite(anishta) [revine orbirea,ignoranta,neputinta,suferinta "caderea ingerilor"]; E: Upon
the gifts(divine powers) and invitations(upanimantrane) from super-physical entities or gods (sthani), [one must
avoid] attachment (sanga) and pride(smaya) because of the anchorage in the illusory without base (akaranam) and
the recurrence(punah) of undesired (anishta) [blindness;ignorance;powerlessness;suffering;”the fall of
angels”;return at the lower levels of existence];
F: Envers ce que nous donnent(les êtres célestes :les pouvoirs divins) et les invitations des dieux il convient d’éviter
l’attachement( l’importance que l’on pourrait accorder à ces effets du samyama)et l’orgueil (vanité; haute opinion
que l’on a de soi-même) , car il est possible le retour du non-désirée (ignorance,souffrance;la chute vers les plans
inférieurs de la Nature se renouvelle).
S: Las tentaciones[los poderes divinos o las invitaciones) (upanimantrane) de los dioses (los devatas; seres
superiores) (shthani), no [debe] ser causa de(akaranam) apego(sanga) o orgullo(smaya), pues pueden volver
(punar) [a surgir] inclinaciones (prasangat) indeseables (anishta)[se corre el riesgo de una indeseable(anishta)
recaída (punar) ;se renueve lo indeseado (los obstáculos)];

sthāni(sthani) = R: zei (devata); fiinte celeste; fiinte invizibile instante superioare;autoritati divine; [ie. fiinte care au “fuzionat
cu Natura" – vedeti: YS 1.19]; diferite taramuri de existenta;pozitie inalta; E: super-physical entities; invisible beings;celestial
beings; high-placed [beings]; [ie. beings who have become "merged in Nature" – see: YS 1.19]; different realms of life; various
planes of existence; exalted, celestial; rulers of celestial realms; high position; F: les êtres très évolués;les êtres célestes;
instances;autorités suprêmes;les dieux;
upanimantraṇe(upanimantrane) = R: daruri,haruri(puteri divine);ceea ce ne dau zeii;tentatii;cadou;
invitatie;realizare;atingere (a unei inalte pozitii); E: invitation; attainment(of high position); F: invitation;tentation; ce que nous
donnent les dieux;
saṅga(sanga) = R: atasare;ancorare;oprire;imobilism;inghetare;blocarea progresului; contact; E: contact, attachment; getting
caught ; F: attachement;
smayā(smaya) = R: mandrie;vanitate;orgoliu;supra aprecierea;auto-acordarea de importanta; E: pride, satisfied, flattered
;beaming; temptation to accept the respectful status (as a consequence of acquiring knowledge through samyama should be
restrained); F: orgueil; vanité;haute opinion que l’on a de soi-même;sourire; étonnement;
akaraṇam(akaranam) = R: fara temelie;fara cauza;iluzoriu; E: without cause; without base;illusory; F: ne doit pas être
acceptée;refus;
punaḥ(punah) = R: din nou;reinoire; reaparitia; E: again, repeated, renewed; revival; F: encore;a nouveau; renouvelle; la
possibilité;
aniṣṭa(anishta) = R: nedorit; E: undesirable; F: indésirable;non désiré;
prasaṅgāt(prasangat) = R: recadere;reintoarcere; renastere; E: inclination, recurrence (of evil contacts); F: attachement;
Note:Aceste puteri(daruri;haruri) dobandite prin samyama pot deveni ocazia unei noi atasari (mandrie;vanitate;
orgoliu;supra aprecierea;auto-acordarea de importanta) .Trebuie sa ne detasam de efecte(fructele care insotesc
practica) si sa traim in “a fi” iar nu pt. “a avea”. Sa ne detasam de tot ce ne imobilizeaza,ataseaza,ancoreaza si nu ne
mai permite sa curgem simultan cu viata
Omnicunoasterea-Suprema Samyama / Omniscience /the supreme constraint/la contrainte suprême
Caderea voalului Iluziei(Maya) [in alte variante apare in pozitia: YS 3.52]
YS 3.53. x:N:t:t#m:y:aðH s:öy:m:ae¾v:ðkj:ö }an:m:Î

.3.53. ][tT³myae> s<ymaiÖvekj< }anm!
kṣaṇa-tat-kramayoḥ saṃyamād viveka-jaṃ jñānam
kùaõatatkramayoþ sa§ yamàdvivekaja§ j¤ànam
ksanatatkramayoh samyamatvivekajam jnanam
[DM] R: Cunoasterea (jnana) nascuta (jam) din discriminare sau cunoasterea nascuta din constienta Realitatii
Ultime (viveka) [caderea voalului Iluziei(Maya)] se realizeaza prin samyama asupra distinctiei dintre kshana
(momente;clipe;cuanta timpului;particula elementara,indivizibila minimala a timpului;contact cu ceea ce este
etern;sine) si krama (succesiunea;tranzitia;temporalitate; ceea ce este efemer;non-sine) [in vederea separarii si opririi
timpului] [vedeti YS 4.33]; E: The knowledge(jnana) born of(jam) awareness of Reality or discriminative insight
(viveka) comes by performing samyama over the distinction of moments (kshana) and (the process of) sucession or
on the sequence of two instants (krama).
F: La connaissance (jnana) née (jam) de la discrimination (viveka) [de l'Etre et non-Etre ou de la conscience de la
Réalité] advient par la pratique de Samyama (contrainte) sur le moment(kshana) et sa continuité dans sa séquence
(krama). S: El conocimiento (jnanam) [de la realidad fundamental] que nace(jam) de la discriminación(viveka)
procede a través el autocontrol mental (samyamat) sobre un instante (kshana ; momento) y su (tad) orden de
sucesión (kramayoh) ;

kṣaṇa(kshana)( ण ) = R: MW324.3 (neutru) 1) clipa;moment; unitatea minima de timp; cuanta timpului;particula
elementara,indivizibila minimala a timpului;contact cu ceea ce este etern;sine; sansa;ocazie;oportunitate 2) timp necesar pt. ca o
substanta sa se schimbe de un punct la altul; deriva de la: √kṣan ( a rupe; interupe;a initia;), III.9 - III.52 - IV.33;
E: MW324.3 (neutral) 1) instant, moment; indivisible moments of time; 2) necessary time for a substance to change from one
point to another; from: √kṣan (interrupt; initiate;), III.9 - III.52 - IV.33; S: MW324.3 (neutro) 1) momento, instante, unidad
mínima de tiempo; 2) tiempo necesario para que la sustancia cambie de un punto a otro; deriva de √kṣan (romper), III.9 - III.52 -
IV.33;
krama= R:proces;secventa; succesiune; E: process;succession; sequence, flow;
kramayoḥ (kramayoh) = R: al procesului; in ordine; in succesiune;al secventei; E: of sequence, flow, succession; and on the
two sequence of instants;
tatkramayoh = R: in ordinea sa ;succesiune; E: (and) its order;succession; sequence of time moments; unfolding of the
moments;kṣaṇa kramayoḥ (kshana tatkramayoh)= R:procesul prin care Realitatea eterna(Ultima) care e dincolo de timp e
proiectata in manifestare si timp ca succesiune(krama) de momente(kshana);voalul Iluziei(Maya) ce trebuie strapuns pt a atinge
Kaivalya (eliberarea;izolarea); E: the process by which the eternal Reality which transcends time is projected in manifestation in
terms of a succession (krama) of moments(ksana);this is the last veil of Illusion which must be pierced before you can attain
Kaivalya;samyamat = R:prin practicarea samyama(vedeti YS 3.1-4); E: performing samyama ; constraint, perfect discipline;
viveka(viveka)= R: constienta discriminativa; cunoasterea diferentelor; vederea separarii; sesizarea distinctiei dintre vazator
si vazut;capacitatea de a vedea nemijlocit(diferenta dintre "vazator" si "vazut" sau dintre "a vedea" si "a privi");constienta
discriminatorie; discernamant; capactitate de discriminare; viveka este practica care elimina identificarea [samyoga; uniunea dintre
subiect (Purusha;vazator) si obiect(Prakriti;vazut);vedeti: YS 2.27]; E: discrimination; discernment; discriminative insight;
direct seeing(the difference between "the seer" and "the seen"; "to see" and "to look"); awareness of Reality; discriminative
knowledge; discriminative awareness ;discrimination between awareness and what it regards; vision of the Real discriminative
enlightenment; ["from this practice of discriminative awareness of Reality (viveka) is reached at the end of seven stages the
ultimate level of prajna (Enlightenment;direct knowledge); see: YS 2.27]; F: la discrimination; discernement; la conscience-de-
différence;jaṃ(jam) = R:nascuta; E: born; F: né de; issue du;
vivekajam = R: nascut din constienta realitatii;nascut din discriminare; E: born of awareness of Reality; born of discernment;
vivekajaṃ jñānam (vivekajam jnana) = R:cunoasterea nascuta din discriminare; cunoasterea nascuta din constienta
Realitatii Ultime [caderea voalului Iluziei(Maya)]( [vedeti:YS 4.33]; E: the knowledge born of discernment; knowledge born of
awareness of Reality; F: la connaissance née de la discrimination; la conscience issue du discernement;
Puterea divina(siddhis) de a distinge intre lucruri care par identice[in alte variante : YS 3.53]
YS 3.54. 3.54. j:aet:l:x:N:dðS:òrny:t:an:v:cCðda¶:Øly:y:aðst:t:H)et:p:e¶:H.

jāti-lakṣaṇa-deṡair anyatānavacchedāt tulyayos tataḥ pratipattiḥ.
jàtilakùaõade÷airanyatànavacchedàttulyayostataþ pratopattiþ
jatilaksanadeshairanyatamavachchhedat tulyayostatah pratipattih

R: Aceasta [cunoasterea nemijlocita nascuta din discriminare(vivekajam-jnana)] permite intelegerea
deosebirii(anyata) dintre doua entitati identice(tulyayoh) ce nu pot fi diferentiate (anavachhedat) dupa
jati(origine,specie,categorie,clasa), dupa pozitie spatiala(desha) ori dupa caracteristici temporale (lakshana)[(de
genul: kshana(moment) si krama(succesiune)]; E: This [direct knowledge born of awareness of Reality or
discriminative insight (vivekajam-jnana)] allows differentiation (anyata) between two identical(tulyayoh) objects
otherwise indistinguishable (anavachhedat) by jati (origin;class) or by position in space (desha) and time (lakshana
(temporal characteristics) [differentiation by kshana(moment) and krama(succesion;sequence)];F: Par cette
[connaissance directe née de la discrimination ou de la conscience de la Réalité (vivekajam-jnana)] on peut
différencies(anyata) deux choses identiques (tulyayoh) qu'on ne peut pas distinguer(anavachhedat) par jati
(l'espèce) et par la position en espace (desha) et temps (lakshana) [les caractéristiques temporelles:moment
(kshana) or succession (krama)]; S: De éste(tatah) [del conocimiento directo que nace del discernimiento entre un
instante y su sucesión] se deriva el conocimiento (pratipattih) de [la diferencia entre objetos] similares (tulyayoh),
ya que su diferencia (anyata) no es discernible (anavacchedat) por medio del condicionamiento externo (jati; tipo
de nacimiento; especie), la posición [en el espacio] (deshaih) [y] las características temporales [sujetas al paso del
tiempo] (lakshana) [distinción par tiempo kshana(momento) and krama(sucesión; secuencia)];

jāti (jati) = R: felul nasterii;forma de existenta, familie;casta, categorie,clasa sociala; E: kind of birth, family,caste, rank, level;
F: naissance; l'espèce; caractère spécifique;
lakṣaṇa(lakshana)(ल ण ) = R: MW892.1 (masculin) caracteristica temporala; caracter; factori temporali:perioada,epoca;
factori temporali: marca, simbol; deriva de la: √lakṣ (a recunoaste,a observa); 1) mod de existenta specific al unui obiect; 2)
caracteristica particulara supusa trecerii timpului; 3) aparitie in timp; III.13 - III.54; E: characteristic, time factors; time, period,
epoch; particular properties; F: marque,signe;attribut; caractère; apparence; les caractéristiques temporelles; S: MW892.1
(masculino) característica, marca, símbolo; deriva de √lakṣ (reconocer, observar); 1) modo de existencia específica de un objeto,
2) característica particular sujeta al paso del tiempo, 3) aparición en el tiempo; III.13 - III.54;
space; area of focus; spot; mental content; position;situation; object, point, space,object or idea; F: lieu;espace, territoire; endroit;
position; lieu ; un objet determine; S: MW496.2 (masculino) lugar, posición, región, espacio, punto; deriva de √dish (indicar,
mostrar, señalar); II.31 - II.50 - III.1 - IV.9; deshaih (masculino, instrumental, plural) YS 3.53;
deshayoh =R:doua locuri(pozitii);anyatā (anyata) = R:diferenta;a diferentia; deosebire; distinctie; E: distinction;
differentiation ; F: différence;distinction; autrement;anavacchedāt (anavachhedat) = R: ce nu pot fi diferentiate; nedefinit;
indescriptibil;nediferentiate; continue; nelimitat de timp;neconditionat; non limitat; dincolo de timp,etern, permanent,se afla dincolo
de spatiu si de lumea fenomenala; se afla dincolo de cauza si efect; nu e posibila o diferentiere dupa pozitia in spatiu si
timp[moment (kshana)ori succesiune (krama)]; E: indistinguishable; continuous; is not possible a differentiation by moment
(kshana)or succession (krama); unbounded; F: l'indéterminabilité; non-distinction par la position en espace(lieu) et
temps[moment (kshana)or succession (krama)]; qui normalement ne peuvent pas être distingués; S: indefinidos; que no son
distinguibles; que no se pueden diferenciar;tulyayoḥ (tulyayoh) = R: doua entitati identice ; similare;egale; E: between two
identical objects; two similar objects; equal; identical; not in sequence, nonsequential ; simultaneously; continuous; F: égal;
similaire; identique;deux choses similaires; deux choses identiques; qui paraissent égales; S: dos (cosas) semejantes; entre
(cosas) similares;
pratipattiḥ (pratipattih) = R: intelegere; cunoastere ; E: understanding; insight;
[in alte variante: YS 3.54]
YS 3.55. 3.55. t:ark÷ s:v:üev:\:y:ö s:v:üT:aev:\:y:m:#m:ö c:ðet: ev:v:ðkj:ö }an:m:Î .

.3.55.tark< svRi v;y< svRwaiv;ym³m< cei t ivvekj< }anm!
tārakaṃ sarva-viṣayaṃ sarvathā-viṣayam akramam ceti vivekajaṃ jñānam.
tàraka§ sarvaviùaya§ sarvathàviùayamakrama§ ceti vivekaja§ j¤ànam
tarakam sarvavisayam sarvatha visayamakramam cheti vivekajam jnanam
R: Cunoasterea nascuta din intuitia discriminativa sau din constienta Realitatii (viveka-jam-jnana) este o
cunoastere transcendenta (taraka-jnana; se afla dincolo de procesele universului manifestat;induce
eliberarea) este lipsita de procesualitate (akrama) si se extinde la fiecare obiect si proces in totalitatea sa
(sarvavishayam) [cunoasterea directa fara verigi intermediare este nemijlocita, fixata in eternul prezent;
sincronica,nemarginita in timp si spatiu;instantanee;opusa cunoasterii progresive temporal]; E: The
knowledge born of awareness of Reality or discriminative insight (viveka-jam-jnana) is a transcendent
(taraka-jnana;trigger liberation) and nonsequential knowledge (akrama) includes the cognition of all
objects and processes whatsoever in the past,present and future (sarvavishayam; omniobjective,
omnitemporal);F: La connaissance née de la discrimination ou de la conscience de la Réalité (viveka-jam-
jnana) est trancendante (taraka; induit la delivrance) sans séquence (akrama) et il comprend toutes les
choses (sarvavishayam) [omni-objectif en tout le temps (omni-temporel); S: El conocimiento(jñanam)
que nace (jam) de la discriminación (viveka) es el [conocimiento] trascendente (liberador, taraka-jnana)
y (ca), como tal (iti), omniobjetivo (sarvathavishayam) [se extiende a todos los objetos; respecto a todas
las cosas en todas las condiciones], total (sarvatha) [por todos los medios, omnitemporal] e instantáneo
(akramam) [no secuencial; simultáneo].

tārakaṃ (tarakam) = R: transcendent, (cunoastere) transcendenta; se afla dincolo de procesele universului manifestat;
eliberatoare; care ne trece dincolo;induce eliberarea;E: delivering; transcendental; reaching beyond;trigger liberation; F: qui fait
traverser;sauve;delivre;intuitif;induit la delivrance;trancendante; S: trascendente ;liberador;
sarvathā(sarvatha) = R: in fiecare circumstanta; E: in all circumstances;viṣaya (vishaya) = R: obiect al
cunoasterii(perceptiei simturilor; E: object (of experience), phenomenon; sarvaviṣayam (sarvavishayam) = R: fiecare
obiect;toate obiectele; E: each object (of experience), all objects; F: toute chose;sarvathāviṣayam(sarvathavishayam) =
R: obiectele de pretutindeni; E: each object in all circumstances;[the cognition] of all objects;akramam = R: care nu se afla in
succesiune; dincolo de ordinea succesiunii;simultane; (cunoasterea) lipsita de procesualitate (cunoasterea) fara verigi
intermediare ; cunoasterea nemijlocita,directa,fixata in eternul prezent(cunoasterea sincronica opusa celei diacronice sau
cunoasterii temporale; E: not in sequence, nonsequential ;without succession simultaneously; is not the result of sequential logic;
simultaneously; deconstructed; F: intemporel;
iti = R: de aceea ;asta este;aceasta e tot (marcheaza sfarsitul cartii);de aceea ; E: thus; finis; that’s all; F:c'est ainsi;point final;tout a
ete dit;
viveka(viveka)= R: constienta discriminativa; cunoasterea diferentelor; vederea separarii; sesizarea distinctiei dintre vazator
si vazut;capacitatea de a vedea nemijlocit(diferenta dintre "vazator" si "vazut" sau dintre "a vedea" si "a privi");constienta
discriminatorie; discernamant; capactitate de discriminare; viveka este practica care elimina identificarea [samyoga; uniunea dintre
subiect (Purusha;vazator) si obiect(Prakriti;vazut);vedeti: YS 2.27]; E: discrimination; discernment; discriminative insight;
direct seeing(the difference between "the seer" and "the seen"; "to see" and "to look"); awareness of Reality; discriminative
knowledge; discriminative awareness ;discrimination between awareness and what it regards; vision of the Real discriminative
enlightenment; ["from this practice of discriminative awareness of Reality (viveka) is reached at the end of seven stages the
ultimate level of prajna (Enlightenment;direct knowledge); see: YS 2.27]; F: la discrimination; discernement; la conscience-de-
différence;
jaṃ(jam) = R:nascuta; E: born; F: né de; issue du;vivekajam = R: nascut din constienta realitatii;nascut din discriminare; E:
born of awareness of Reality; born of discernment;
vivekajaṃ jñānam (vivekajam jnana) = R:cunoasterea nascuta din discriminare; cunoasterea nascuta din constienta
Realitatii Ultime [caderea voalului Iluziei(Maya)]( [vedeti:YS 4.33]; E: the knowledge born of discernment; knowledge born of
awareness of Reality; F: la connaissance née de la discrimination; la conscience issue du discernement;

Desikachar, TKV "Yoga-sutra de Patañjali"
Suprema putere divina (siddhi) - Kaivalya(eliberarea;izolarea)/

The greatest siddhi: Kaivalya(liberation; isolation;aloneness)
[aceasta sutra apare in alte variante in pozitia: YS 3.55]
YS 3.56. s:tv:p:Ø,\:y:aðH S:Øe¹s:amy:ð kóv:ly:m:Î

.3.56.sÅvpué;yae> zuiÏsaMye kEvLyimit
sattva-puruṣayoḥ ṡuddhi-sāmye kaivalyam.
sattvapuruùayoþ ÷uddhisàmye kaivalyam
sattvapurusayoh shuddhisamye kaivalyamiti
R: Kaivalya(eliberarea suprema;izolarea) apare cand sattva guna [ referire la puritatea sau luminozitatea
intelectului (buddhi;mahat;"marea sala luminoasa a constiintei";vijnanamaya kosha)] ajunge la acelasi grad de
puritate transparenta sau de luminozitate (shuddhi-samya) ca si Purusha(Sinele;pura constienta;vazatorul); aceasta e
totul(iti); E: Kaivalya(Liberation; absolute freedom; isolation) is attained when sattva guna (the conscious principle;
a refference to the purity of mind-sattva or to the plane of intellect:buddhi;mahat;vijnanamaya kosha ) and
Purusha (the Seer;Self;pure awareness) have attained shuddhi-samya[equal purity; the same level of purity ,
transparency and luminosity]; that’s all(iti). F: Kaivalya (la libération totale; l'etat d'isolement) arrive quand est
établie l'égalité (samya) de la purification (shuddhi) entre sattva guna[la pensée;une référence à Buddhisattva ou
l’intellect :Buddhi or Mahat, ou le «grand principe»;vijnanamaya kosha] et Purusha (son propre Soi,le
spectateur;le Soi individuel, est identique au Brahman, le Soi universel par un processus de projection holograpique);
tout a été dit(iti). S: Kaivalyam(el estado de liberación; el aislamiento trascendental) se produce cuando el aspecto
mas puro [de la mente] (sattva) [sattva guna - principio mental, luminosidad mental, el aspecto más puro de la
mente: buddhi; mahat;vijnanamaya kosha] y el Purusha(el alma;el observador el sí-mismo-esencial) alcanzan la
misma (samye;igual) pureza (shuddhi). Eso es todo(iti).
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word translation):

sattva = R:sattva guna: echilibru, armonie;stabilitate;luminozitatea,puritate; referire la buddhi(intelectul;"marea sala
luminoasa a constiintei";mahat;vijnanamaya kosha) ; E: clarity, luminosity; a fundamental quality of nature or guna;
guṇa (guna) = R: (cele trei) tendinte (rajas, sattva, tamas);calitati ale naturii (Prakriti);proprietati, calitati fundamentale ale
realitatii manifestate(Prakriti); cele trei tendinte ale Naturii sau caracteristici ale manifestarii sunt: 1.sattva(echilibru,
armonie;stabilitate;pace;calm;tacere;luminozitate;sanatate), 2.rajas(activitate; expansiune; hiperactivitate;agitatie;vorbarie;
surplus de energie; hipertensiune; tensiune; incordare; maladii Yang),3.tamas(inactivitate, inertie,materialitate;
contractie,retractie; ingreunare; lene, intuneric;ignoranta;hipoactivitate; maladii Yin);vedeti YS 2.18: Drishaya(ceea ce este
vazut;spectacolul,filmul de pe ecranul mental;Prakriti) are caracteristicile[celor trei gunas adica] prakasha[luminozitate;
claritate;sattva guna], kriya[activitate; actiune;rajas guna] si de sthiti[inertie,imobilitate; stabilitate, tamas guna] este alcatuit
din bhuta(cele cinci elemente grosiere si subtile), indriyas (terminalele cognitive si efectoare) si are drept scop bhoga
(experimentarea, instruirea, bucuria) si apavarga (eliberarea finala,beatitudinea); E:fundamental qualities of nature(rajas;sattva,
tamas); (the three) constituents (guna) of nature(Prakriti);(three)qualities;the attributes; (qualities of matter); potencies;
constituent qualities of nature;three modes of material nature; the Seen (objective side of manifestation) consists of the elements
and sense-organs, is of the nature of cognition (sattva) , activity (rajas) and stability ( tamas) and has for its purpose (providing
the Purusha with) experience and liberation. The basic building blocks of Nature (Prakriti) are the three types of constituents
(guna), namely rajas (the dynamic principle; nature of activity), tamas (the principle of inertia, nature of stability;darkness,
ignorance; heaviness), and sattva (the principle of lucidity; nature of cognition);see also YS 2.18: Drishaya(The Seen ;
Prakriti;the manifested universe; the cosmic creation) has the characteristics [of the three modes of material nature (gunas) ie.]
of prakasha (luminosity, illumination, sattva guna ), kriya[activity, raja guna) and sthiti[ inertia; imobility, stability; tamas
guna) and its purpose is for the sake of bhoga(experience,learning, enjoyment) and apavarga (the liberation of the experiencer;
bliss);sattva shuddhi = R: purficare interna;purificarea ajunsa la nivel sattvic; referire la buddhi (intelectul;"marea sala
luminoasa a constiintei";mahat;vijnanamaya kosha);see also YS 2.41; E: purity sattva guna;a refference to the purity of mind-
sattva; cleansing of buddhi(intelectul;"marea sala luminoasa a constiintei";mahat;vijnanamaya kosha); see also YS 2.41;
puruṣa (purusha) = R: Sinele;pura constienta;vazatorul; E: of pure awareness;of Purusha; F: la conscience;le principle
absolu son propre Soi, le spectateur le Soi individuel, est identique au Brahman, le Soi universel par un processus de projection
holograpique; S: Ser;Principio animado; espíritu; el alma;el observador; poder del alma; propio Ser;Espíritu Divino;la
Esencia;Espíritu Primordial;el único ser[ que en ralidad hay];puruṣayoḥ (purushayoh) = R:a lui Purusha; E: of pure
awareness;of Purusha; F: de la conscience; de son propre Soi S: del alma;del observador; del poder del alma; del propio Ser;
ṡuddhi (shuddhi) =R:puritate; (see also YS 2.41); E:purity; (see also YS 2.41)
sāmye (samya) =R:devenind egal; la acelasi grad; ca si; in rezonanta cu; E:equality;
ṡuddhi sāmye (shuddhi samya) =R: la acelasi grad de puritate (luminozitate) ca si; E: equal purity; the same level of
purity , transparency and luminosity;kāivalyaṃ (kaivalyam) = R: eliberarea suprema;izolarea;starea de independenta;de
existenta a Sinelui in sine;de eliberare;de izolare a puterii de a vedea)]; E: liberation; absolute freedom; isolation;independence;
emancipation, isolation of pure awareness; transcendental aloneness; emancipation; the state of the Self-in-Itself;the state of
isolated unity ; F: libération totale; l'état d'unite; l'etat d'isolement;detachement de tous les liens l'état de l'être-en lui-même;
délivrance;totale liberté; libération; êtreté; l'esseulement; S:el estado de liberación; el aislamiento trascendental; estado de
absoluta unidad; iti = R: de aceea ;aceasta e totul (marcheaza sfarsitul cartii);de aceea ; E: thus; finis; that’s all; F:c'est ainsi;point
final;tout a ete dit; S: eso es todo;

YOGA SUTRA - CARTEA IV /BOOK IV
kóv:ly:p:adH
Kaivalya pādaḥ
IV. Partea referitoare la Eliberare
5.4.Cartea IV: Partea despre Eliberare sau Izolare (Kaivalya Pada)
Partea referitoare la Izolare(Eliberare) (Kaivalya Pada) indica pe parcursul a 34 de sutra cea mai
insemnata capacitate divina(kaivalya), care este si obiectivul strategic al practicii alinierii(Yoga); reamintiti-
va ideea ca daca ajungem la un lucru asta e posibil fiindca acel lucru deja exista in noi in stare potentiala;
"Portion on Liberation"(Kaivalya Pada) is a chapter that contains 34 sutra in which is described the
strategic goal of yoga and the most important of divine power(kaivalya);remember the idea that whatever
happens is essentially within us.
Sutra:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34
Clasificarea metodelor sau a cailor de acces la siddhis(puteri divine sau occulte)

The classification of the different methods used to activate siddhis (occult or supernatural
powers); La classification des moyen utilisés pour activer les pouvoirs surnaturels
La clasificación de los medios para lograr las capacidades paranormales
YS 4.1. 4.1. j:nm:aò\:eD:m:n*:t:p:Hs:m:aeD:j:aHes:¹y:H.

janmauṣadhi-mantra-tapaḥ -samādhijāḥ siddhayaḥ
janma anusadhi mantra tapah samadhijah siddhayah
R: Puterile supranaturale (siddhis) pot fi obtinute prin nastere (janman), droguri (aushadhi), incantatii
(mantra), asceza (tapas) si transa (samadhi) ;
E:The supernatural powers (siddhis) may be obtained either through birth [janman] or can be activated by
drugs (aushadhi), recitation of incantations (mantras), ascetic practices (tapas) and through trance
(samadhi) ; F: Les pouvoirs magiques sont le résultat de naissance (janman),ou engendres par l'utilisation
de plantes (aushadhi), par la recitation des formules magiques (mantra), par la pratique de l' ascèse (tapas)
et par l'union enstatique ou trance(samadhi). S: Las capacidades paranormales (siddhis) provienen de
nacimiento(janman), hierbas alucinógenos o de elixires(aushadhi), recitación de encantamientos o de
fórmulas mágicas (mantras), austeridad o ascesis(tapas) y de énstasis (samadhi).
Los poderes extraordinarios pueden adquirirse de nacimiento, mediante plantas alucinógenas,
recitando fórmulas místicas, con la ascesis o con la interiorización completa
janman: R: nastere;origine,existenta;incarnare;vedeti YS 1.19;puteri supranaturale mostenite sau

inascute;mostenire genetica;imprinting;simularea unificarii orizontale prin clonare si a celei verticale prin
inginerie genetica [rapirile OZN de pe Terra realizate de asura(cei gri;zei,semizei in Rig Veda; zei
inferiori,titani,demoni in scrierile ulterioare buddhiste;Krishna enumera caracteristicile entitatilor
demoniace si divine in Bhagavad-Gita 4.16) aveau si au drept scop crearea prin inginerie genetica de
soldati paranormali eficienti in conflictele galactice cu civilizatii mai avansate (filmul "Taken" al lui
S..Spielberg ilustreaza aceasta activitate)],E: birth, previous births,incarnation of high level entities(see: YS
1.19) genetic inheritance or genetic engineering(see: asuras"the greys" semigods in Rig Veda and demons
in buddhism;in the movie "Taken" of S..Spielberg is an illustration of this activity using the genetic
reservoir of human species on Earth, to create supersoldiers for the wars with highly advanced
civilizations;aushadhi:R: plante psihotrope;droguri;extracte din plante cu efect psihotrop; anestezice;potiuni
si elixiruri magice;metode materiale;vedeti traditiile revelate in cartile lui Carlos Castaneda;E: herbs,
drugs, potions, consecrated plants;see the traditions revealed by Carlos Castaneda mantra: R: incantatii;
invocatii;recitarea de formule magice;rugaciuni de in/e-vocare;descantece; auto si hetero sugestii;aruncarea
de vraji,blesteme sau binecuvantari;metode energetice(pranayama;campuri de sincronizare) si
informationale(auto si hetero sugestia);vedeti instruirea Regelui Arthur de catre vrajitorul (druidul) Merlin
"in chant,spells and incantations"; E: recitation of incantations, words of power,chanting sacred chants,
auto and hetero suggestions;see the King Arthur's instruction"in chant,spells and incantations" received
from the druid Merlin tapah: R: asceza;practica asidua;puteri supranaturale dobandite prin actiuni
purificatoare care declanseaza unificarea cognitiva,afectiva si volitiva;monoideism;credinta sau prin
penitenta-dorinta intensa,situatii limita in care se declanseaza capacitati miraculoase necesare
supravietuirii( privatiuni; post negru;izolare senzoriala in camera intunecata sau prin imersiune,imobilizare
prin ingropare; maladii; moarte clinica;experienta din proximitatea mortii;Near Death Experience;detasarea
de corp in cursul unor accidente; E: heat, intensity of discipline, austerity;intense desire,ascetic
disciplines,purificatory acts ,austerities ;samadhi: R: transa mistica dar si prin celelalte tipuri de
transa:starea de fuziune;absorbtia concentrativa; extaz;transa shamanica,transa hetero si
autohipnotica;vedeti levitatia,invulnerabilitatea la Douglas Home E:trance,that state of mind which remains
with its object without distractions;superconscious state,ecstasy ,meditative absorption, union jah: R:
nascut din;generate de; activate de; E:born of;are the result of; can be activated by;siddhayah: R: puteri
occulte, puteri divine,capacitati paranormale, puteri supranaturale; E: perfection,attainment,occult powers;
supernatural powers;psychic powers;exceptional mental capabilities
Nota
R: Puterile supranaturale(siddhis) pot fi obtinute prin janman[nastere(incarnare)vedeti YS 1.19;puteri
supranaturale mostenite sau inascute;mostenire genetica;imprinting;simularea unificarii orizontale prin
clonare si a celei verticale prin inginerie genetica [rapirile OZN de pe Terra realizate de asura(cei
gri;zei,semizei in Rig Veda; zei inferiori,titani,demoni in scrierile ulterioare buddhiste;Krishna enumera
caracteristicile entitatilor demoniace si divine in Bhagavad-Gita 4.16) aveau si au drept scop crearea prin
inginerie genetica de soldati paranormali eficienti in conflictele galactice cu civilizatii mai avansate (filmul
"Taken" al lui Steven Spielberg ilustreaza aceasta activitate)],aushadhi(droguri;extracte din plante cu efect
psihotrop; anestezice;potiuni si elixiruri magice;metode materiale;vedeti traditiile revelate in cartile lui
Carlos Castaneda ),mantra (incantatii; invocatii; recitarea de formule magice;rugaciuni de in/e-
vocare;descantece; auto si hetero sugestii;aruncarea de vraji,blesteme sau binecuvantari;metode
energetice(pranayama;campuri de sincronizare) si informationale(auto si hetero sugestia);vedeti instruirea
Regelui Arthur de catre vrajitorul (druidul) Merlin "in chant,spells and incantations"), tapas[asceza;puteri
supranaturale dobandite prin actiuni purificatoare care declanseaza unificarea cognitiva,afectiva si
volitiva;monoideism;credinta sau prin penitenta-dorinta intensa,situatii limita in care se declanseaza
capacitati miraculoase necesare supravietuirii( privatiuni; post negru;izolare senzoriala in camera
intunecata sau prin imersiune,imobilizare prin ingropare; maladii; moarte clinica;experienta din
proximitatea mortii;Near Death Experience;detasarea de corp in cursul unor accidente)] si prin samadhi
[transa mistica dar si prin celelalte tipuri de transa: absorbtia concentrativa; extaz;transa shamanica,transa
hetero si autohipnotica;vedeti levitatia,invulnerabilitatea la Daniel Douglas Home);
E: Supernatural powers(siddhis) may be obtained either through janman[birth, previous births,incarnation
of high level entities(see: YS 1.19) genetic inheritance or genetic engineering(see: asuras"the greys"
semigods in Rig Veda and demons in buddhism;in the movie "Taken" of S..Spielberg is an illustration of
this activity using the genetic reservoir of human species on Earth, to create supersoldiers for the wars with
highly advanced civilizations] or activated by aushadhi(drugs, potions, herbs,consecrated plants;see the
traditions revealed by Carlos Castaneda), by Mantras(recitation of incantations, words of power,chanting
sacred chants, auto and hetero suggestions;see the King Arthur's instruction"in chant,spells and
incantations" received from the druid Merlin), by tapas(intense desire,ascetic disciplines,purificatory acts
,austerities) and through samadhi(trance,that state of mind which remains with its object without
distractions;superconscious state,ecstasy ,meditative absorption, union); The attainments brought about by
integration may also arise at birth,through the use of herbs, from intonations, or through austerity
[MF]Aceasta sutra face tranzitia de la capitolul Vibuthi Pada, despre puterile supranaturale(siddhis) si
deschide ultimul capitol despre Eliberare(Kaivalya Pada) Puterile supranaturale nu sunt obtinute doar prin
practica Yoga si nici nu sunt scopul exact al acesteia. Nu practicam pt. a obtine puterea ci pt. a depasi
limitarile si insatisfactiile conditiei umane
[F] Aforismul poate apartine si capitolului anterior, [ca o concluzie]. Aparitia sa aici poate fi explicata de
faptul ca unii comentatori nu au inteles intentia instructiunilor(sutra) care deschid acest capitol.
[RO1] Puterile psihice pot fi obtinute in cinci moduri. Exista oameni care se nasc cu anumite puteri, cum ar fi
telepatia. Acest lucru este rezultatul sadhana (practicii spirituale) realizate in vietile anterioare. Acest lucru
este explicat clar in Bhagavad-Gita. Acolo se spune ca atunci cand un sadhaka (aspirant spiritual) realizeaza
ceva prin sadhana si moare, in viata urmatoare el culege fructele acelei sadhana (practici spirituale) si isi
continua evolutia de la acel nivel. Astfel de persoane se nasc cu calitati spirituale. Ei nu trebuie sa faca nici o
sadhana pentru a obtine aceste calitati in viata actuala. Shankara este un exemplu. El a renuntat la totul la
varsta de opt ani si a scris comentarii la scripturile sacre. El a doborat imperiul buddhist din India inainte de
varsta de 32 de ani. Un alt baiat, numit Gyaneshwar, care a murit la o varsta tanara, a realizat o munca
spirituala imensa si s-a eliberat. Aceste lucruri nu sunt intamplatoare, ci ele sunt datorate tendintelor sau
intiparirilor mentale (samskaras) acumulate in vietile anterioare.
Siddhis-urile mai pot fi dobandite si cu ajutorul ierburilor (aushadhi), dar aici nu se includ droguri cum ar fi
LSD si ganja, deoarece ele provoaca boala si tulburari nervoase. Aceste droguri produc inhibitia anumitor
centri nervosi si dau stari de de beatitudine(ananda) inferioare celor din transa mistica(samadhi), dar acestea
nu trebuie incluse in ierburile care confera siddhis, deoarece ele sunt de un tip inferior. Traditional, aushadhi
inseamna sucul anumitor ierburi, cum ar fi anjana, rosayana, etc. Metoda de preparare este cunoscuta numai de
putini oameni, care traiesc in muntii Himalaya, si aceste sucuri dau nastere la stari supramentale de constiinta.
Efectele acestor ierburi este controlabil prin fenomenele mentale superioare. Exista anumite preparate ale
mercurului care sunt de o mare importanta si de un folos imens pentru corp, dar ele nu trebuie incluse printre
ierburi, avand in vedere proprietatile lor si cererile sistemului yoga.
A treia cale de a obtine siddhis este prin mantra. Este o modalitate foarte puternica de a dobandi puteri
spirituale. Aceasta metoda apartine unui ordin foarte inalt. Siddhis-urile obtinute prin nastere sau prin
ierburi(aushadi) nu sunt sub stapanirea vointei, dar acelea obtinute prin mantra sunt foarte importante
deoarece ele se pot dezvolta deliberat prin efort pe deplin constient. Exista multe mantras, iar in Tantra
Shastra este realizat un studiu stiintific al lor. Mantra (formulele magice) declanseaza diferite tipuri specifice
de facultati spirituale, psihice si oculte.
A patra modalitate de a obtine puteri yogine este tapas, sau prin asceza purificatoare ori austeritati; cea mai
importanta si inalta cale de a realiza siddhis este prin transa(samadhi) in cursul procesului de identificare in trei
faze (samyama). Subiectul samyama a fost discutat (vedeti YS 3.1-4 ).
Metapsihologia evolutiei constiente/The metapsychology of conscious evolution/

La métapsychologie de l'évolution consciente
YS 4.2. 4.2. j:aty:nt:rp:erN:am:H)káty:ap:Ürat:.

jātyantara-pariṇāmaḥ prakṛtyāpūrāt
jatyantara parinamah prakrityapurat
R: Parinama (transformarea calitativa) jatyantara (dintr-o clasa in alta;nasterea intr-o forma superioara de
existenta:familie,casta,specie;referire la "a doua nastere",care deschide accesul la samadhi si siddhis ) este
efectul apurat (acumularii;umplerii; supraincarcarii potentialitatilor,tendintelor ori cauzelor creative) ale
prakriti (naturii inerente);[vedeti YS 3.14];E:The transformation (parinama) from one species or kind into
another species (jatyantara) [is possible] because of the apurat(by overflow; superabundance of the
tendencies , potentialities or creative causes) of Nature (Prakriti) ;[see: YS 3.14];
F:La transformation(parinama) dans une forme d'existence differente (jatyantara) arrive au travers
du remplissage (apurat) de sa nature innée (prakriti) ou grace à la superabondance de la Nature;
S:Las transformaciones evolutivas (parinama) de las especies o de una sustancia en otra (o
nacimiento) (jatyantara) ocurre por el desborde(apurat) de la potencialidad natural (prakriti).
jati:nastere,forma de existenta,familie,casta; birth,class,species or kind; antara :interior,apropiat;
inner;close;jatyantara : R: alta nastere; dintr-o clasa in alta;nasterea intr-o forma superioara de existenta:
familie,casta, specie;referire la "a doua nastere" care deschide accesul la samadhi si siddhis E:into another
class,species or kind; pariṇāma(parinama) = R: transformare;schimbare;mutatie; modificare;
maturizare;consecinta;rezultat;termenul parinama se refera la lumea efemera sau tranzitorie, in continua transformare sau
schimbare(unde orice atasare de efemer conduce automat la suferinta );imaginati-va zona de tranzitie, situata la suprafata
oceanului;doar suprafata, interfata sau zona de jonctiune e agitata de valuri; zona de competitie intre
contrarii(dualitate,interactiune,contradictii); intrarea in manifestare;schimbarea dintr-o categorie in alta; transformarea fundamentala
a unui proces;saltul calitativ, modificarea unor caracteristici sau a nasteri E: transformation;change, mutation; consequences,
development;stage of evolution; prakriti : R: natura;manifestarea; E:Nature which makes,acts, creates;
manifestation;natural tendencies or potentialities;apura : R: abundenta;exces;prin adaugare,acumulare
supraincarcare a potentialitatilor, a tendintelor ori a cauzelor creative;E: by the filling up or overflow; by
overflow;superabundance of the tendencies,potentialities or creative causes;
[F]Comments: This and the following aphorisms have generally been understood to refer to the magical power of
creating artificial body-minds upon which the yogin transfers his own karma. But a careful reading of this section
suggests a more philosophical interpretation. For, it appears, what Patanjali is explaining here is the process of
individuation, as it applies to the cosmos itself.
[RO] Aici se descrie procesul prin care se poate mari viteza tendintelor naturale, proces prin care mintea
obisnuita face un salt intr-o stare extraordinara. Acest lucru este realizat prin compensare si prin
supraincarcarea potentialitatilor sau tendintelor naturii.
De exemplu, cineva se naste ca brahman, altcineva ca shudra, altcineva ca maimuta etc. Aici cuvantul "jati"
inseamna gruparea sau substanta careia fiinta ii apartine. O schimbare in jati implica o transformare
fundamentala in substanta. Atunci cand apa se transforma in vapori sau gheata, sau cand un ornament de aur
este transformat in alt ornament de aur, nu s-a produs o transformare fundamentala, dar atunci cand o minte
plina de avidya (ignoranta), kleshas (tensiuni fundamentale ale mintii) si impuritati este transformata in pura
constiinta, acest lucru este o schimbare fundamentala. Ea este numita jatyanatara parinama.
Prakriti inseamna natura, dharma inerenta; apurat desemneaza a compensa. Astfel, prakrityapurat
inseamna umplerea golului in natura. De exemplu, atunci cand lemnul este pus pe foc, el este transformat in
cenusa. Jatyanatara parinama este rezultatul lui prakrityapurat; are loc o transformare completa a formei si
a naturii. Daca, totusi, o caramida este pusa in foc, ea nu va suferi o transformare fundamentala ci isi va
schimba doar culoarea si duritatea.
Schimbarea fundamentala nu apare din exterior; ea trebuie sa fie inerenta materialului. De exemplu, mintea
poate fi transformata in superconstiinta numai pentru ca sinele sau atman este deja acolo. Numai avidya
(ignoranta) trebuie indepartata. Astfel, dezvoltarea superconstiintei este inerenta naturii mintii. Potentialitatea
trebuie sa existe in substanta, numai atunci ea poate suferi o schimbare fundamentala. Schimbarea de la avidya
la superconstiinta poate necesita mai multe nasteri. Pentru asta, trebuie sa existe un proces de transmigratie sau
o lege care s-o coordoneze. Samskaras-urile (tendinte mentale) sunt responsabile de miscarea rapida a lui
prakriti (natura), miscare care produce jatyantara parinama. Daca cunoasteti cum sa accelarati procesul de
evolutie - de exemplu, de la caine la elefant - atunci evolutia poate fi realizata in mai putine vieti, sau poate fi
realizata chiar in viata prezenta. Legea care decide transformarea in ordinea fundamentala a unei substante este
numita prakrityapurat, supraincarcarea lui prakriti.
YS 4.3. en:em:¶:m:)y:aðj:k÷ )kát:in:aø v:rN:B:ðdst:Ø t:t:Hx:ðe*:kv:t:Î

nimittam aprayojakam prakṛtīnām varaṇa-bhedas tu tataḥ kṣetrikavat
nimittamaprayojakam prakritinam varanabhedastu tatah ksetrikavat
R: La fel cum procedeaza agricultorul [care-si uda campul eliminand barajul din calea apei din canalul de
irigatie]tot asa la originea oricarei transformari se afla cauza instrumentala(nimitta),care nu activeaza
tendintele naturale ci doar goleste pt. a umple prin indepartarea obstacolelor;E:Like a farmer(remove
obstacles to irrigate a field) the incidental cause (nimitta) does not move or stir up the natural tendencies
into activity;it merely removes the obstacles; F: Comme un paysan rompt la digue qui empeche l'eau de
s'ecouler sur ses terres, a l'origine de toute transformation est la cause instrumentale (nimitta)qui
n'agite pas les divers tendences de la nature, mais est visee l'elimination des obstacles; S:Como un
agricultor retirando los obstáculos que impiden el buen riego la causa instrumental (nimitta) no
agita las diversas tendencias naturales sino que simplemente remueve los obstáculos.
nimittam(nimittam) : R: instrument;marca;semn;scop;cauza eficienta;practicile si metodele nu sunt adevarata cauza a
transferului la alt nivel al constiintei ci servesc golirii, indepartarii obstacolelor, asa cum face agricultorul care-si uda campul
eliminand barajul ,digul din calea apei din canalul de irigatie; cauza existenta sau incidentala, care pare din exterior drept cauza
schimbarii nu e si cauza reala a schimbarii;in realitate schimbarea e produsa de cauzele predispuse(predisposing causes) determinate
de natura potentialitatilor existente in lucrul care sufera schimbarea;eliminarea obstacolelor cauza instrumentala care transforma
potentialitatea in actualitate; E:proximate cause; incidental cause; causes of evolution;cause of this change; nimitta-karana: R:
transforma potentialitatea in actualitate;ceea ce scoate efectul din latenta fara a modifica substratul;
aprayojakam(a-prayojakam) : R: nu-produce;nu conduce;nu stimuleaza;nu actioneaza direct;nu umple;actiune indirecta
(nondirectiva);nonactiune; elimina separarea,multiplicitatea, dualitatea, discontinuitatea; E:not causing;does not initiate do not set
in motion; deeds are not; does not initiate the creations but is responsible for singling out of possibilities;
prakṛtīnām (prakritinam): R: (la plural) elementele constitutive ale prakriti(natura primordiala); tendintele;evolutiile;
transformarile naturii; E:nature, phenomenal world; the flow of nature; the creations (prakriti),
varaṇa (varana): obstacol,dig;baraj;zagaz;barajul egoului(individualizarii,separarii); E:obstacles;choosing
bhedaḥ (bhedhah):inlaturare; indepartare;rupere;spargere;eliminare; E:withdraw;break (the obstacles);division, difference;
varaṇa bhedhah(varana bhedhah):: indepartarea obstacolelor ;eliminarea separarii,ruperii,diviziunii; E:division elimination,the
elimination of difference; tu : R: dar; insa; si;de altfel, de altminteri E:and, moreover, but
tataḥ(tatah) : R: atunci; deci, prin urmare, asadar;din aceasta;de aici;(nimicirea atasarii,voluntarismului;ego;
apucarii;umplerii;alegerii lui "a avea",a poseda); E:therefore, from these, from that
kṣetrika(ksetrika) :taran;agricultor;fermier; E:farmer;
tvat: ca si;precum;in modul in care actioneaza;E: like a;
kṣetrikavat (ksetrikavat): in modul in care actioneaza agricultorul [care-si uda campul eliminand barajul din calea apei din canalul
de irigatie; in acelasi mod actioneaza si medicul priceput care restabileste sanatatea(eliminand blocajele,stagnarile circulatiei
energetice din canalele subtile(nadis); E: like a farmer(irrigating a field)
Nota:Agricultorul inlatura digul de pamant si permite apei sa intre prin canalul care uda si nutreste
plantele; Voluntarismul e inutil;daca ne relaxam..daca dam drumul la incordari..daca inlaturam
obstacolele(ego) si ne abandonam complet predandu-ne catre Divinitate(vedeti Ishvra pranidhana in YS
1.23 ) cream conditiile necesare si transformarea interioara se va realiza de la sine.
Calmarea agitatiei mentale si eliminarea impregnarilor energetice care ne blocheaza permit energiei vietii
sa circule liber in noi, ca apa unui rau.Observati aceeasi strategie a golirii( a inlaturarii obstacolelor) in
mesajul lui Lao Tzu;
[RO] Diferitele sadhanas (practici spirituale) si metode de a obtine siddhis (puteri psihice paranormale) nu
sunt adevarata cauza instrumentala a desteptarii potentialitatilor. Nici o sadhana sau practica spirituala nu
poate avea un efect direct; transformarea realizata este indirecta, si are loc datorita indeplinirii anumitor
conditii ale lui prakriti. La fel cum un fermier care-si iriga terenul indeparteaza obstacolele, apa curgand cu
consimtamantul lui prin canale, in mod analog aceste sadhanas indeparteaza obstacolele din calea lui prakriti,
si astfel prakriti face restul, cu propriul sau acord. Sadhanas-urile actioneaza numai indirect.
Practicile spirituale aduc o transformare in ordinea constiintei, sau chitta. Obstacolele care in mod obisnuit
impiedica aspirantul sa aibe o viziune a naturii sale veritabile, trebuie mai intai indepartate, si acesta este
scopul sadhanas-urilor. In comentariul sau la Vedanta Sutra, Shankaracharya spune ca, constiinta
individuala are trei defecte, care sunt:
1. Impuritatea (mala)
2. Oscilatia (vikshepa)
3. Necunoasterea adevarului (avarana)
Cuvintele tehnice pentru acestea sunt: mala, vikshepa si avarana. Pentru a le indeparta se folosesc diferite
metode; de exemplu, impuritatile mintii sunt indepartate prin bhakti sau iubire pentru Dumnezeu. Vikshepas
sunt corectate prin concentrare, iar cunoasterea ultima este dobandita prin pura constienta.
Karma yoga, bhakti yoga sau jnana yoga nu pot conferi mukti direct. Ele actioneaza in mod indirect. Ele
indeparteaza numai obstacolele din calea lui prakriti. In acest context trebuie inteleasa sutra. Daca apare o
intarziere in obtinerea realizarii, aceasta se datoreaza obstacolelor. Pentru indepartarea lor trebuie continuata
practica spirituala cu entuziasm si onestitate.
Atunci cand indepartati obstacolele dintr-un canal de apa, apa curge in mod automat prin canal, deoarece este
in natura apei sa se scurga spre un nivel inferior. Analog, este in natura lui prakriti de a crea experiente pentru
purusha si de a aduce starea de eliberare. Obstacolele din calea lui prakriti sunt indepartate prin sadhana
(practica spirituala). Prin urmare, toate tipurile de sadhana sunt instrumentale; ele nu confera in mod direct
realizarea. Ele constituie metode foarte puternice de a indeparta impuritatile din calea constiintei si de a crea o
trecere libera prin care natura divina sa se manifeste nestanjenit.
YS 4.4. 4.4.en:m:aüN:ec:¶:any:¡sm:t:am:a*:at:Î.
nirmāṇa-cittānyasmitā-mātrāt
nirmana chittani asmita matrat
R: Mintile separate create artificial(chitta-nirmana) nu sunt altceva decat creatii ale asmita(senzatiei
existentei individuale); E:Artificially created or projected(nirmana) minds (chittani) [proceed] from the
essential I-am-ness (asmita-matra); F: Les differents esprits(chittani) crées artificiellement
(nirmana)procède du je-suis une individualite (asmita); S:Las mentes creadas artificialmente
procedem exclusivamente de la conciencia de existencia (de la individualidad);
nirmāṇa(nirmana) : R: creatie;formare;proiectare; E: forming, creating;artificially created or projected;

cittāni (chittani) : R:(plural:chitta)minti;stari de constiinta;variatii ale mentalului; E: minds; consciousness
nirmana-citta: mintile create; separate care savarsesc concomitent mai multe activitati; proiectia de diferite minti ,stari,niveluri
de constiinta; E: artificially created minds;
asmitā (asmita) : R: senzatia existentei individuale(separate);existentei ca individualitate;ego; E: self-consciousness;
individualized consciousnesses; I-am-ness; ego; the sense of ‘I’, egoism
mātrāt (matra) : R: singur;doar;nimic altceva decat;E:only
Nota:crearea de minti multiple concomitent sau in succesiune,ca in cazul personalitatilor multiple ori a
medumitatii(chaneling) este o putere supranaturala ce are drept tel actualizarea si epuizarea
karmashaya(depozitul de karma) intr-o singura existenta; vedeti YS 4.8]
Comentarii/Commentary: [RO] Yoginul poate crea din asmita sa diferite minti, prin care el poate
experimenta diferitele fructe ale karmas-urilor trecute in mod simultan. Aceste noi minti, sau vehicule ale
constiintei, pot fi create numai din asmita. Nirmana chitta inseamna constiinta care este facuta sau creata sau
care este pusa in functiune separat. Aceste vehicule artificiale ale constiintei sunt create prin manipularea
fortelor din planurile superioare prin samyama (identificare). Prin intermediul acestor minti create, yoginul
poate opera in diferite sfere ale constiintei simultan. El este constient simultan de toate chittas-urile. Acest
lucru se realizeaza prin samyama asupra lui mahatattva, care este numita ahamkara sau asmita in Samkhya
si Yoga.
In Yoga, mahattatva inseamna centrul individualitatii din om, in jurul caruia individul se manifesta in
diferitele stari de constiinta, cu ar fi veghe, vis, somn s.a.m.d. Aceste experiente sunt transmise mintii naturale
a yoginului, si astfel acea minte se elibereaza de karmashaya (depozitul efectelor) datorita consumarii
fructelor sale. Mintile artificiale sunt sub controlul complet al aspirantului. El le poate crea sau le poate dizolva,
dupa vointa sa. Pentru omul obisnuit, Dumnezeu este puterea suprema, dar pentru yogin supremul este in el
insusi. Astfel, individualitatea sa are un suport in el insusi. La oamenii obisnuiti, individualitatea este
dependenta de multi factori ai vietii.Subiectul mintilor create este foarte interesant si folositor pentru arderea
lui karmashaya (acumularea de karmas).
YS 4.5. 4.5.)v:àe¶:B:ðdð )y:aðj:k÷ ec:¶:m:ðkm:n:ðk\ñ :am:.

pravṛtti-bhede prayojakaṃ cittam ekam anekeṣāṃ
pravritti-bhede prayojakam chittam-ekam-anekesam
Traducerea convergenta/Convergent Translation:
R: Doar mintea unica originara (chitta-ekam) genereaza,dizolva si conduce nenumaratele (an-eka) minti secundare
(pravritti) angajate in diferitele lor activitati autonome; E:The one(natural) mind is the director or the mover of the
many(artificial) minds in their different activities. F: Un seul mental (principal) dirige les autres mentals variées
crées dans la variété de leurs activités(Dans les multiples modifications de l'activite mentale,un seul mental en
antraine d'innombrables); S: Una mente única es la que promueve la actividad de otras innumerables;
pra: R: nascut din; E:born from; arising of

v:àe¶: vṛtti = R: vedeti:vrittis in Dictionar Sanskrit-Roman-Englez/Sanskrit-Romanian-English Glossary
pravṛtti (pravritti) : R: minti secundare;activitatii mentale;multiplele activitati autonome ale mintilor create:1jnanendriyas(de
cunoastere;de receptie) si 2.karmendriyas(de actiune;de emisie,generare); E:arising of activity;pursuit;
bhede : R: in legatura cu diferenta; E:division;in the difference;
prayojakaṃ (prayojakam) :cauza;motiv;ocazie; miscandu-se; E: causing;directing;moving;;
chittam : R: minte; E: mind;
ekam : R: unu;unic;singur; E: one
anekeṣāṃ (anekesam) : R: nenumarate;a multor; E: of many;
Comentarii/Commentary: [RO]Daca un yogin isi poate multiplica mintea sa in diferite locuri se naste o
intrebare:Cum sunt controlate si coordonate activitatile acestor "minti artificiale"? In acord cu aceasta sutra activitatile
si functiile acestor "minti artificiale" sunt controlate si coordonate de mintea unica naurala a yoginului; aceasta minte
naturala este directorul, insufletitorul si controlorul mintilor create. Ea decide, directioneaza si insufleteste mintile create
in diferitele lor activitati din diferitele sfere ale constiintei.Yoginul isi multiplica constiinta in diferite planuri si cu privire
la diferite activitati cu ajutorul mintii sale originare naturale. Mintile create sunt in totalitate dependente de mintea
naturala si actioneaza in conformitate cu constiinta acesteia. Uneori ele manifesta capacitati minunate in diferite privinte.
In multe cazuri inteligenta din mintea unui guru (invatator spiritual) joaca rolul mintii naturale, ea actionand prin
intermediul discipolului, daca s-au creat vehicule artificiale ale constiintei.
YS 4.6. 4.6.t:*: Dy:an:j:m:n:aS:y:m:Î .
tatra dhyāna-jam anāṡayam
tatra dhyanajamanashayam
R: Dintre aceste[minti autonome create inzestrate cu puteri supranaturale] doar cele nascute din meditatie
(dhyana) sunt lipsite de ashayam[karma latenta;depozitul de samskaras(reziduuri,intipariri,constructii
mentale;intentii;dorinte)]; E:Of these (minds with perfections) the mind born of meditation (dhyana) is
free from karma-stock (ashayam); F:D'elles (des pensées avec pouvoirs surnaturels) les obtenues au
travers de la méditation n'ont pas d'impressions subliminales; S:De éstas(las numerosas mentes
creadas),sólo la producida por la meditación está exenta de depósito kármico (libera de los vestigios
de las impresiones acumuladas en el pasado);
tatra : R: E:
tatra(त ) : R: MW433.2[Mo433]; (indeclinable) acolo, din acestea; dintre aceste[creatii inzestrate cu puteri supranaturale(minti
autonome;centre secundare de constiinta)]; acolo (in Dumnezeu); in Acela[Ishvara("Domnul universului"],in acel loc ;aceea de
care s-a vorbit; in acel loc ;aceea de care s-a vorbit [starea de stingere a vrittis prin mijloacele mentionate anterior in YS 1.12]; in
acel (caz, loc)["desha" din YS 3.1] in care este ingradita mintea; in acesta, allí, in acest caz; in aceasta ocazie, de acord cu ceva;
deriva de la √tad 1. ce,cum, cine,care,cui,asa cum este; al cui; 2. acesta,acela, Acela(nemarginitul tot;Brahman;Absolutul;
ca si tine)]; 3, al lui, al lor ; I.13 - I.25 - I.42 - I.48 - III.2 - IV.6; E: [Mo433]; in that place;there; in that case; of them;of these
(minds with perfections); there, in that;then;therefore;under those circumstances;of these (two);that(which has been spoken
of);then;therefore; therein;in that place (desha of YS 3.1); from the root: √tat, Tad (Sanskrit) That; used by Vedic and archaic
Hindu writers to describe the unutterable Principle or boundless All, from which all in a universe springs, in contrast to idam
(this), the manifested universe. The old sages would ask their disciples, "Kas twam asi?" (who are you?); and then would tell
them, "Tat tvam asi" (That [the Boundless] you are). The ancient wisdom teaches as one of its fundamental postulates, that we
are inseparable parts of the universe, and therefore we have all within us, whether active or latent, that the universe contains;
F:tatra [tad-tas] adv. substitut de l'abl. de tad(cela)[ "Tat tvam asi"- Tu es Cela(Absolu est de meme nature que toi)] ou d'un
autre pronom | [corrél. de yatas] d'ici, à partir d'ici | ensuite, après; désormais | donc, ainsi, par conséquent, c'est pourquoi, il
s'ensuit que; S: MW433.2 (indeclinable) ahí, en aquello, en eso, allí, en ese caso, en esa ocasión, de acuerdo a algo; deriva
de√tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de él, de ellos); I.13 - I.25 - I.42 - I.48 - III.2 - IV.6;
dhyāna (dhyana) : R: meditatie; E: meditation; meditative absorption; jam: R: nascute din; E: born of;anāṡayam
(anashayam) : R: fara depozitul de samskaras(reziduuri,intipariri,constructii mentale;intentii;dorinte); lipsite de stocul
intiparirilor trecute; lipsite de karma latenta; E:free from karma-stock;free from samskaras or impressions;germless; not involving
the store of latent impressions
Comentarii/Commentary: [RO] Atunci cand yoginul creeaza cateva minti artificiale, mintea sa proprie devine
progresiv libera de intiparirile trecute. Mintile artificiale nu au karmashaya (acumularea de karmas), dar ele depind de,
si servesc, mintea naturala. Este la fel ca un mare concern industrial care are filiale in diferite locuri. Filialele sunt
deschise sau inchise, conform cu deciziile luate la sediu. Analog, mintile create pot fi considerate ca fiind filiale
temporare ale mintii naturale. Ele n-au independenta, deoarece ele au un singur scop, acela de a servi mintea naturala.
Yoginii sunt capabili de a opera in diferite minti, in diferite corpuri si in diferite locuri, facand in acelasi timp si
fapte(karma). Intiparirile sunt indepartate din mintea naturala, astfel aceasta devenind progresiv libera de karmashaya.
YS 4.7. 4.7. km:aüS:ØVl:aká\N:ö y:aðeg:n:¡s*:ev:D:em:t:rð\:am:Î .

karmāṡuklākṛṣṇaṃ yoginas trividham itareṣām
karma ashukla akrisnam yoginas trividham itaresam
R: Karma [actiunile nondirective si efectele lor: samskaras(imprintari;impresii)] yoginilor [care opereaza

prin intermediul nirmana chitta (mintii create) ce provine din meditatie (dhyanajam)] nu sunt ashukla (nici
albe,pure,bune), akrisnam (nici negre,impure,rele)[ fiindca actioneaza fare sa caute fructul;fara motivatie;
activitatile sufletului sunt eliberate de perechile de contrarii] in schimb [karma(faptele directive) ale
celorlalti] sunt trividha(triple;de trei feluri:albe,negre si amestecate); E:Karmas (nondirective actions and
their results: samskaras(latent impressions)]) in the case of Yogis [who operate by nirmana chitta (created
minds) born of meditation (dhyanajam)] are neither ashukla (white,good) nor akrisnam (black,bad);they
are of three kinds in the case of others; F:Karmas (les actions et leurs effets:samskaras) du yogi ne sont ni
blanches, ni noires, tandis que les actions des autres sont de trois types;S: Karma (o las acciones y
samskaras o activadores subliminales) de los yoguis(cuya conciencia proviene de la meditación) no
son ni blancas ni negras, (mientras que) las de los otros son de tres tipos.
aṡukla (ashukla) : R:nici albe;nici bune sau pure;samskaras care dupa germinare produc experiente placute; [vedeti:YS 2.14];
E:not white; neither good ; neither pure; neither white (good);
akṛṣṇaṃ (akrisnam) : R:nici negre; nici rele sau impure; samskaras care dupa germinare produc experiente dureroase; E: not
black; neither bad; neither dark; neither black (bad);
yoginaḥ (yoginas) : R: a yoginilor; termenul yogin se refera la cei care au invatat tehnica Nishkama Karma(el faptuieste toate
actiunile sale in stare de unificare constienta cu Ishvara(Domnul Universului)-actioneaza fara(naish) dorinte(kama) sau motivatii
personale si daruieste sau preda toate fructele actiunilor sale Constiintei Cosmice(lui Dumnezeu);ceilalti se identifica cu ego si
actioneaza intr-un anumit scop pt.satisfacerea unor dorinte,adica au asteptari,expectatii [si in consecinta culeg efectele(fructele)
placute sau neplacute ale actiunilor lor: succesul(impliniri,satisfactii,placeri) sau esecul(suferinta frustrari,neimpliniri)];atunci cand
cineva se poate disocia complet de identificarea cu falsul ego prin practica constienta a centrarii sau a identificarii cu Divinul din
noi insine (nu doar la nivel de intentie,de dorinta sau de gand) si faptuieste in completa identificare cu Sinele Suprem sau Constiinta
Cosmica(Dumnezeu); atunci o astfel de actiune (karma) e numita nishkama (fara dorinta);aceasta modalitate de actiune nondirectiva
e similara naishkarmya(non-actiunea din Karma Yoga si din Bhagavad-Gita) si non-actiunii(wei-wu-wei) din taoism si nu
produce Karma personala si nici fructe pt. individ,cand e aplicata in toate actiunile si relatiilor lumesti;yogi; E:the yogi means not
only one who is practicing Yoga,but also one who has learnt the technique of Nishkama Karma [action(karma)without
(naish)desire(kama)];
trividham : R: triple;de trei feluri:albe,negre si amestecate (sunt faptele directive ale celorlalti );de trei feluri ; E:three kinds;
three-fold; threefold;itareṣām (itaresam) : R: a altora;E:in the case of others
[DM]Fara a ne elibera de lantul Karmei nu se poate vorbi de eliberare veritabila(Kaivalyam)[vedeti:YS 2.12,14].Pentru
aceasta trebuie dezactivate samskaras;Sutra YS 4.7 indica mijlocul de a evita formarea de noi karma:
[RO] Karma alba implica actiuni care implica virtute, adica karma buna. Karma neagra inseamna actiuni rele, acele
actiuni care implica viciu. Yoginul actioneaza intr-un asemenea mod incit actiunile lui nu pot fi clasificate ca fiind bune
sau rele; ele sunt numite nici bune, nici rele. Aceste actiuni sunt posibile deoarece mintea yoginului este purificata prin
sadhana (practica spirituala) si astfel el n-are un motiv egoist care sa stea la baza actiunilor sale. Yoginii nu opereaza
prin intermediul mintii inferioare; ei opereaza prin nirmana chitta (mintile create). In timp ce yoginul realizeaza actiuni
care nu sunt nici bune, nici rele, actiunile celorlalti oameni sunt de trei feluri.Oamenii obisnuiti opereaza in aceasta lume
prin mintea inferioara, iar simturile, mintea si corpul nostru sunt vehicule sau medii ale karma-ei. Atunci cand karmas-
urile sunt realizate prin indryas (organe de simt), minte si corp, atunci ele dau nastere la aceste efecte intreite, si anume,
karma bune, karma rele si karma amestecate. Astfel, oamenii obisnuiti care traiesc in lumea simturilor, a corpului si a
mintii, necunoscand secretele lui nishkarma (activitatea Divin Integrata), trec prin multe suferinte.
YS 4.8 4.8.t:t:st:e¾p:akan:Øg:ØN:an:am:ðv:aeB:vy:¡Vt:v:aüs:n:an:am:Î .
tatas tad-vipākānuguṇānām evābhivyaktir vāsanānām
tatas tad vipaka anugunanam eva abhivyakt ir vasananam
R:Din aceasta[karmashaya;depozitul de karma;karma de trei feluri] se maturizeaza (vipaka) doar acele

vasana[seminte;impregnari mentale;tendinte psihice] pt. a caror manifestare(abhivyata) exista conditiile
favorabile (anuganam); E:From these (karmashaya) only those tendencies (vasana) are manifested
(abhivyata) for which the conditions are favourable(anuganam) for fruition(vipaka).
F:Alors (des ces trois variétés de karma) se manifestent seulement vasana (impregnation mentale;les traces
souvenirs ou impressions subconscientes) pour qu'ils existent des conditions appropriées à leurs maturation.
S: De ello (las acciones de los no yoguis o karma de tres tipos), se deriva la manifestación(abhivyata)
sólo de esas vasana (impresiones latentes o subliminales) que correspondan a la maduración(vipaka)
de estas (acciones)
tataḥ (tatah): R:atunci;de acolo;din acestea [karmashaya;depozitul de karma;karma de trei feluri]; E:therefore, from these
(karmashaya);, from that; thence; from the storehouse of drives (karmas);
tad : R:acelea; E:those; its, that;karmashaya; R:depozitul de karma;karma de trei feluri; E: storehouse of drives (karmas);
vipāka (vipaka): R:se coc; se maturizeaza;E:ripening, fruition;anuguṇānām (anuganam); R: conditiile favorabile
;calitatile necesare; a conduce, a insoti; a acompania; E: conditions are favourable; going with, following, accompanying;[each
action comes to fruition by coloring latent impressions according to its quality - good, evil, or both];eva: R:doar; E: only
;thus;abhivyaktiḥ(abhivyata): R:aparitie;manifestare; E: arise; emerge;manifestation;vāsanānām (vasana): R:
seminte;urme(parfumate);impregnari mentale;amintiri sau impresii subconstiente;dorinte potentiale; tendinte psihice in stare
latenta din karana-chitta (mintea cauzala); E:tendencies; traits; residual potencies; samskara-groups; latent properties, traits;
Comentarii/Commentary: [RO] Manifestarea vasanas in diferitele vieti depinde de posibilitatea si de conditiile

de maturizare a karmEI. De obicei, in aceasta viata nu suferim, cu toate ca putem face actiuni rele sau, dimpotriva,
suferim, cu toate ca facem numai actiuni bune. Acest lucru se datoreaza posibilitatii de manifestare a dorintelor potentiale
conform cu conditiile de maturizare a fructelor. Prarabdha karma (karma activa) nu se maturizeaza conform cu
secventa karmas, ci conform cu adaptarea lor. La fel cum exista varietati de vegetale timpurii si tarzii, in mod analog
anumite karmas fructifica foarte devreme, in timp ce altele se maturizeaza numai dupa multa vreme. De exemplu, daca
plantati spanac azi, acesta va creste in 2-3 luni. Un copac guava va face fructe numai dupa trei ani, in timp ce mango are
nevoie de 5-10 ani. La fel este si cu karmas;Astfel, experientele pe care fiinta le are in viata prezenta pot fi urmarea
actiunilor realizate in vietile anterioare. Oamenii obisnuiti au de suferit pentru ca ei n-au control asupra maturizarii
karmas. Yoginul are control complet asupra conditiilor care dau nastere la efectele karmei. In el exista o constiinta, o
karma, o minte care este supusa suferintelor si placerii, fiind guvernata de legile naturii, dar mai exista o alta minte in el
care este absolut libera. Acesta este faptul fundamental in yoga, trebuind prin urmare sa fie inteles corect.
Astfel, un yogin are doua minti, una care este supusa efectelor lui prarabdha (karma activa), in viata de toate zilele, care
se bucura de ceea ce este bun sau rau in karma sa trecuta, la fel ca mintea unui om obisnuit; dar datorita meditatiei
asupra lui mahatattva, sau asmita (principiul egoului), yoginul deschide in el un alt canal numit nirmana chitta (mintea
creata), care este vehiculul superior al constiintei. Prin aceasta dispare durerea si placerea.
Omul obisnuit are numai mintea obisnuita, inferioara, prin urmare el sufera. Yoginul, insa, nu are nici karmas bune, nici
rele, datorita lui nirmana chitta.
Kabir a spus ca nu exista exceptie de la regula, ca acela care are corp trebuie sa fie supus durerii si placerii, dar exista
totusi o diferenta. In timp ce omul obisnuit se supune legilor karmei cu tristete si se plange, yoginul si cei ce
cunosc(jnani) sunt supusi suferintei cu cunoastere, intelegere si putere absoluta.
Acesta este secretul pe care multi nu-l cunosc. Acestia nu inteleg faptul ca nici chiar un yogin nu poate trece
dincolo de prarabdha (karma activa). Nimeni nu poate anihila sau incalca legile karmei, dar yoginul poate ramane
neafectat, chiar daca el se gaseste in valtoarea karmas si efectelor lor. Acest lucru se datoreaza lui nirmana chitta.
Yoginul deci decopera poarta prin care poate scapa de cruzimile vietii, dezvoltandu-si o noua metoda de a o
infrunta.
YS 4.9. j:aet:dðS:kal:vy:v:eht:an:am:py:an:nt:y:üø sm:àet:s:öskary:aðrðk-p:tv:at:Î

jāti-deṡa-kāla vyavahitānām apyānantaryaṃ smṛti-saṃskārayor eka-rūpatvāt
jati desha kala vyavahitanam apy anantaryam smriti samskarayoh eka rupa tvat
R:Samskara(impresiile latente;intiparirile) si smriti(memoria profunda) sunt identice functional (ekarupatvat),

fiindca exista o succesiune cauzala (anantaryam) desi sunt separate (vyavahitanam) dupa jati(nastere,clasa),
desha(loc) si kala (timp,epoca). E:Samskara (latent impressions) and smriti (depth memory) have the same identity
in their functional form (ekarupatvat) because there is a causal succession,even though separated by jati
(birth;class), desha (localization in space) and kala (localization in time) ; F:Samskara (les impressions latentes; les
réacteurs subliminaux) et smriti(la mémoire profonde) ont un meme identite fonctionnelle(ekarupatvat),grace a la
relation causale,même quand elles s'expriment differemment selon leur séparation par la naissance, l'espace et le
temps.S: Con motivo de la homogeneidad existente entre Samskara (las impresiones,los impulsos kármicos) y
smriti (la memoria; recuerdos ) se crea una sucesión ininterrumpida de impresiones latentes, incluso aunque éstas se
encuentren separadas por nacimiento, lugar y tiempo.
jāti (jati) : R:nastere;clasa;specie;statut; localizare in cadrul speciei; E: birth;class; rank; deṡa (desha)(दे श ) = R: MW496.2
(masculin) loc; localizare spatiala; zona de focalizare; continut mental;obiect;idee; spatiu;teritoriu;sector determinat;pozitie,
regiune, localitate,tara;spatiu, punct; deriva de la radacina √dish (a indica, a arata,a semnala); YS 2.31;YS 2.50;YS 3.1;YS 4.9;
deshaih (deshair) (masculin, instrumental, plural) YS 3.53; E: place;localization in space; area of focus; spot; mental content;
position;situation; object, point, space,object or idea; F: lieu;espace, territoire; position; lieu ;endroit, un objet determine; S:
MW496.2 (masculino) lugar, posición, región, espacio, punto; deriva de √dish (indicar, mostrar, señalar); II.31 - II.50 - III.1 -
IV.9; deshaih (masculino, instrumental, plural) YS 3.53;
kāla(kala) = R: timp,epoca; moment; E: localization in time; time;length of time;duration;kāla(kala) : R:moment,timp,epoca;
E: localization in time;era; vyavahitānām(vyavahitanam) : R: separat;divizat;despartit; E: hidden, separated; difference;
across the demarcations api : R:chiar; E: even though; ānantaryaṃ(anantaryam) : R:cauzal,secvential,in relatie cauza-efect
;proximitate;conformitate; E: succession;consecutiveness; the relation of cause and effect; dynamic of cause and effect flows;
smṛti (smriti): R: memorie; E: memory, mindfulness;saṃskārayoḥ (samskarayoh) : R: a impresiilor latente; E: latent
impressions; subconscious impressions; eka: R:unu;acelasi;one; the same in rupa:forma; E: form tvat: R: fiindca;datorita ;din
cauza; E: because; rūpatvāt :forma esentiala; essential form ekarupatvat : R: din cauza identitatii formei. datorita
asemanarii functionale; E: the same in form; are of a piece;
[F] This aphorism explains, in a somewhat obscure fashion, that the karmic link between a person’s previous
existence and the present life is not arbitrary. It is preserved by the subliminal activators. Thus, nobody suffers any
karmic injustice. Every individual reaps what he or she has sown in former lives. [HH]Because the depth memory
and its latent impressions are of a piece, their dynamic of cause and effect flows uninterruptedly across the
demarcations of birth, place, and time.
[RO] Atunci cand jiva (fiinta umana vie incarnata) migreaza de la un corp la altul in decursul nenumaratelor nasteri,
exista continuitate intre diferitele nasteri si memoria si intiparirile tuturor nasterilor trecute sunt continuate in viata
prezenta. Acest lucru se datoreste faptului ca exista o inlantuire neintrerupta a personalitatii de-a lungul acestor incarnari.
Aparent, nasterea asta este separata de nasterile anterioare in ceea ce priveste faptul ca ea are loc intr-o anumita patura
sociala (jati) intr-un loc diferit si intr-un timp diferit, dar de fapt nasterile sunt toate ale aceluiasi jiva. Dupa ce
reincarnarea a avut loc in alt corp, locul si timpul nu pot fi aceleasi. Mai mult, cunoasterea mintii constiente nu se leaga in
nici un fel de nici o nastere anterioara si, datorita acestui fapt, este foarte dificil sa intelegem ca cele doua nasteri au ceva
comun. Acesta este un subiect foarte important care priveste teoria transmigratiei lui jivatma (Sinele Suprem, etern,
manifestandu-se sub forma unui Sine incarnat).Astfel, memoria si intiparirile fiind aceleasi in diferitele incarnari,
diferenta de nastere, loc si timp nu conteaza.
YS 4.10. 4.10.t:as:am:n:aedtv:ö c:aeS:\:að en:ty:tv:at:Î.

tāsām anāditvaṃ cāṡiṣo nityatvāt
tasam anaditvam cha ashiso nityatvat
R: Iar acestea(vasana;impresii subliminale; potentialitati latente) sunt fara inceput (anaditva) fiindca nevoia
lor de a exista (ashisah) este eterna (nitya); E: These (vasana;subliminal impressions) have no beginning
(anaditvam) since the desire to live (ashisah) is eternal(nitya);F: Celles-ci (vasana:impregnations mentales)
sont sans commencement(anaditva)a leur existence car leur besoin de se manifester(ashisah) est la, depuis
toujours(nitya);S: Estas (vasana;las impresiones subliminales) no tienen un principio en el
tiempo(anaditvam), pues el deseo (que generan) es eterno(nitya);
tāsām (tasam) :aceste [vasana;impresii subliminale;tendinte;activatori karmici;dorinte latente de a exista etern;speranta
imortalitatii]; E: of them;of these [vasana(subliminal impressions; latent desires;mental activators in the depths of consciousness;
habits;thought-clusters prompting a sense of identity; mental permeation)];
anāditvaṃ(anaditvam) : fara inceput; without start;no beginning; because have always existed;
āṡiṣaḥ (ashisah) :dorinta de a fi,nevoie de a se manifesta; vointa de a trai,nevoia lor de a exista; E: primordial will to exist; of the
(current of)desire or will to live;nityatvāt (nityatvat) : etern;permanent; E: because of the eternity or permanence(perpetuity);
tvat : fiindca;din cauza ca; because;
Comentarii/Commentary: [RO] Exista o continuitatea a memoriei si a intiparirilor dobandite de-a lungul

drumului pe care constiinta l-a strabatut pt. a ajunge la stadiul uman. Procesul de acumulare a intiparirilor este fara
inceput fiindca precede nasterea actuala:atractiile si repulsiile de diferite forme si intensitati sunt prezente inca din
primele faze ale evolutiei -minerale,vegetale si animale- si un individ care atinge stadiul uman ,dupa ce a trecut prin toate
stadiile anterioare aduce cu el toate aceste samskaras din stadiile prin care a trecut,desi majoritatea acestor samskaras
sunt adormite,in stare latenta.Urmele sau intiparirile animale sunt recunoscute chiar si in psihologia din Occident,ca
prezente in mintea subconstienta;de aceea in cazul unor perturbari emotionale intense,cand instantele care cenzureaza
slabesc fiintele umane incep sa se poarte ca niste bestii si chiar mai rau decat acestea;istoria ne furnizeaza numeroase
exemple de recrudescenta a unor astfel de trasaturi la oameni si chiar o regresie temporara la stadiul de animale.
Actiunea fara dorinta(nishkama karma) poate doar sa opreasca generarea de noi karma,dar nu poate distruge
vasana.Pe masura ce vairagya si viveka se amplifica vasanas sunt tot mai subtile dar samskaras raman si pot incolti
,ca semintele atunci cand conditiile devin favorabile .Vasanas sunt numite anadi (fara inceput). Ele sunt potentialitatile
latente ale dorintelor. Ele se pot manifesta sub forma dorintelor ce pot imbraca forme tot mai subtile(dorinta de a
cunoaste sau de a cerceta planurile divine); Vasanas sunt o parte a corpului cauzal sau a corpului subtil. De obicei, ele
desemneaza dorinte subconstiente, dar in Yoga, vasana inseamna potentialitatile latente care dau nastere la karmas.
Corpul cauzal mai este numit vasana deha, deoarece vasanas sunt o parte din el.
Lipsa de inceput a vasanas este dovedita de eternitatea vointei de a trai. Vointa de a trai se gaseste in fiintele umane inca
de la nastere, ea fiind prezenta de asemeni in toate creaturile vii. Nu exista creatura care sa fie eliberata de vointa de a trai,
deci vasanas sunt fara inceput.Vasanas se gasesc in sferele subtile ale acestui corp, ele existand chiar si in mintea
cosmica care sufera diferite transformari. Este un alt flux de constiinta, iar vointa individuala este o manifestare a
acestuia; acest flux exista deasemenea in orice fiinta. Atunci cand un yogin devine capabil sa-si dezvolte nirmana chitta,
apare o manifestare a acestui flux in el. Este mintea divina. Ea a fost folosita foarte des de acei ganditori inspirati din est
si vest. Pe langa mintea individuala si mintea cosmica, mai exista o minte numita mintea divina. Nirmanakayachitta
este manifestarea microcosmica a descoperirii acestei minti supreme.
YS 4.11. 4.11.hðt:ØPl:aÂ:y:al:mb:n:òH s:ög:àhit:tv:adð\:am:B:av:ð t:dB:av:H.

hetu-phalāṡrayālambanaiḥ saṅgṛhītatvād eṣām abhāve tad-abhāvaḥ
hetuphalashrayalambanaih sangrihitatvadesamabhave tadabhavah
[R: Fiindca (vasana) fiind legate cauzal (phala;fiind efectele,fructele) de terenul sau substratul (ashraya)
care le hraneste si in care isi au radacina (alambana) daca acesta din urma (cauza) dispare, atunci inceteaza si
efectele (vasana);E:Being bound together as cause -effect, substratum-object,they(effects,ie. vasanas)
disappear the on their (cause,i.e.avidhya) disappearance; F:Parce qu'elles (vasana; les traits
subliminaux) sont liee a la cause et a l'effet (phala;fruit) du terrain(ashraya) qui les nourit et les
support(alambana),quand ces derniers disparaissent,ces latences (vasana)disparaissent (abhavah)
egalement; S: Ya que (las impresiones subliminales) desaparecen cuando desaparece el punto crucial
entre causa y efecto (por un lado), y entre objeto y soporte (por otro).
hetuḥ(hetuh) : R: cauza;motiv;din cauza ca; fiindca (vasana); E:cause, reason;phala :fruct; efect; rezultat[experienta placerii
si durerii;jati(nastere),desha(loc) si kala (timp,moment)]; E: fruit; effect;cause -effect;āṡraya(ashraya) : punct de sprijin
suport;terenul;suportul; substratul(dharmin); substratul(dharmin); mintea(chitta) insasi e substratul; E: basis, foundation,
substratum-object; substratum (the mind itself which "supports" the impressions); ālambanaiḥ(alambanaih): radacina,
temelia;baza;teren obiectele suport; obiectele senzoriale (stimuli externi) care dau nastere impresiilor; E: support, object (the
sense-objects which give rise to the impressions); saṅgṛhītatvāt(sangrihitatvat):faptul de a fi legate impreuna;
interconectare; deoarece sunt legate impreuna; E: connectedness;bound together; eṣām (esham) : a acestora; E: of these; the
on their (cause,i.e.avidhya); in the absence of these; abhāve(abhave): R: non-existenta, non-devenire, disparitie; E: non-
existence, non-becoming, disappearance;tad :acelea;a acestora;a lor[vasana(impresiile subliminale;tendintele; activatorii
karmici; dorintele latente); E: its, that;they(effects, the impressions ,ie. vasanas); abhāvaḥ(abhavah): non-existenta, non-
devenire, disparitie; incetare efecte[vasana(impresiile subliminale;tendintele; activatorii karmici; dorintele latente)]; E:
disappearance; non-existence, non-becoming;are destroyed;(latent desires) ceases to manifest;
Nota: Fiindca (vasana) sunt legate cauzal (phala;sunt efecte,fructe; referire la:YS 2.3: kleshas si efectele lor;
referire la:YS 2.13:experienta placerii si durerii) de ashraya[mintea(chitta) este insasi substratul(dharmin)
insasi care retine impresiile latente] in care isi au alambana [temelia;obiectele suport senzoriale (stimuli
externi) care dau nastere impresiilor);daca acestea din urma dispar(cauzele), atunci inceteaza si
efectele[vasana (impresiile subliminale;tendintele; activatorii karmici; dorintele latente)];
Comentarii/Commentary: [RO] Vasanas-urile sunt fara inceput, dar ele dispar atunci cand suportul sau
cauza lor dispare. Cauza si efectul sunt legate. Analog, substratum-ul si obiectul sunt legate, astfel incat daca
unul dispare, celalalt va dispare si el. Cauza vasanas-urilor sunt kleshas-urile (tensiunile fundamentale ale
mintii), si anume avidya (ignoranta), asmita (egoism), raga (atractia fata de sursele de placere), dvesha
(repulsia) si abhinivesha (frica de moarte). Efectul lor este nasterea, experienta si viata. Substraum-ul tuturor
acestor experiente este chitta. Substraum-ul vasanas-urilor este chitta (mintea), iar alambana sau baza
vasanas-urilor, sunt obiectele placerii. Prin urmare, cauza, efectul, suportul si obiectul vasanas-urilor fac ca
acestea sa fie continue de-a lungul ciclului renasterilor. Daca acesti patru factori sunt indepartati, atunci in mod
firesc si vasanas-urile vor dispare. Daca nu exista cauza nu poate exista efect; analog, daca nu exista suport,
obiectul nu va exista. Daca kleshas-urile nu mai exista, atunci nu mai poate fi viata, nastere si experienta,
deoarece acestea sunt efectele kleshas-urilor, iar daca nu exista nastere, nici nu poate fi vorba de chitta
(minte). Daca chitta nu exista inseamna ca nu exista suportul vasanas-urilor. Chitta poate fi eliminata prin
meditatie, dupa aceasta nemaiputand sa existe nici o vasana, cu toate ca obiectele placerii sunt prezente.
Totusi, atunci cand substratum-ul si obiectele sunt eliminate, vasanas-urile vor dispare complet. Astfel,
cunoscand faptul ca vasanas-urile sunt dependente de patru factori, prin eliminarea acestor patru factori
vasanas-urile sunt de asemenea facute sa dispara.
Exista timpul?/Does time still exist ? /Le temps, existe-t-il ?

YS 4.12. At:it:an:ag:t:ö sv:-p:t:að|sty:Dv:B:ðda¹m:aüN:am:Î
atītānāgataṃ svarūpato ‘styadhva-bhedād dharmāṇām
atitanagatam svarupatoastyadhvabhedaddharmanam
R: Trecutul (atita) si viitorul (anagata) exista in propria sa forma [svarupa(in obiectul in sine;in realitatea
prezenta)], [dar cele doua aspecte ale prezentului sunt percepute ca diferite] din cauza diferentei de dharma(de
caracteristici,proprietati) datorate diferentei de adhva (drum parcurs;cale de dezvoltare);
E:The past(atita) and the future(anagata) exist (in the present reality of the object ) in their own form(svarupa).
[The two aspects of present is due to ]the difference of Dharmas or properties is on account of the difference
of paths (adhva)]; F:Le temps passé (atita) et le futur(anagata) existe dans la réalité présente en raison de sa
nature propre à cause des différences entre les chemins et de leurs caracteristiques; S: El pasado y el
futuro existen (en el presente) en su propia forma ,ya que (su manifestación) depende de la
diferencia de caminos y de las propiedades;
atīta (atita): R: trecut; timpul scurs;mort; E: past ;the past ; anāgataṃ (anagata): R: viitor; nesosit inca (timpul); E: future;the
future; rūpataḥ: R: in forma; E: in form; sva: R: propria; E:own;svarupa: R: propria sa forma; natura sa proprie; in forma ei
esentiala; E:own form; asti(asti): R: este;exista (in realitatea prezenta); E: exist (in the present reality of the object );
adhva: R: drum;traiectorie, distanta; directie;dispozitie;faza; parcurs;cale de dezvoltare; E: paths;path, route;bhedāt (bheda):
ruptura;diviziune;diferenta; E: difference; division; dharmāṇām(dharma): R: ordine;lege; drept;trasatura caracteristica;
calitate;caracteristici;proprietati; schimbarii ale formei; legii de actiune;conexiunilor intrinsece dintre parametrii de stare a unui
fenomen;legi universale; E:difference of Dharmas or properties; properties, visible forms, experiential substances;
adhvabhedat-dharmanam : R: a propritatilor inerente; E:difference of paths and Dharmas or properties;
[RO] Desi aparent procesele care se desfasoara in univers sunt trecute, prezente si viitoare ele exista toate in
prezent in stare potentiala. Ceea ce exista acum va deveni trecut peste o clipa, iar dupa un timp un eveniment in
trecutul indepartat. Dar acest prezent exista si va continua sa existe chiar si peste un an, dar el nu va fi
manifestat ci nemanifestat,in stare potentiala(ca un fir infasurat intr-un ghem). In acelasi timp, lumea care va
veni, lumea viitorului, este deja aici(nemaifestata sau nedesfasurata inca). Dupa o zi sau doua, sau dupa un an
sau mai multi, lumea viitorului va deveni lumea prezentului, si de asemenea lumea trecutului.
Deci am aflat ca desi lumea exista in trecut, in prezent si in viitor, in realitate trecutul, prezentul si viitorul
exista in forma lor reala acum si aici ca o realitate holografica. Ele nu se amesteca si nu se pierd fiindca se afla
in diferite faze de manifestare. Forma lor esentiala si identitatea lor nu se pierd. Exista oameni care au
capacitatea de a intra in aceasta lume a timpului pe care o numim viitor, devenind astfel profeti.Anghilele si
somonii continua sa strabata oceanul fiindca trecutul(existenta continentului scufundat) s-a pastrat in memoria
speciei.Lumea trecutului si a viitorului pot fi accesate in transa fiind realitati separate ( latente,potentiale,
infasurate).
Exista doua cai - una este acceptarea fatalista a determinarii, cealalta este alegerea constienta-vointa libera.
Determinarea este o realitate inchisa- ca un film proiectat pe un ecran. Acesta arata pe ecran numai ce este
inregistrat pe pelicula ,neputand sa proiecteze altceva. Cealalta cale este aceea a vointei libere. Se pot schimba
multe daca constiinta noastra intra in contact cu Constiinta Cosmica.
Proiectia holografica a realitatii manifestate pe ecranul prezentului depinde de diferentele intre proprietatile
inerente (dharmas) datorate diferentelor cailor parcurse iar diferenta cailor este ceea ce numim determinare si
liber arbitru. In cazul determinismului fatalist , viitorul devine prezent, iar prezentul devine trecut. Nu puteti
schimba acest lucru, deoarece este dincolo de puterile voastre. In cel de-al doilea caz, viitorul devine prezent
iar prezentul devine trecut, dar in fiecare moment exista schimbare, deoarece apare capacitatea de a schimba.
Devenim capabili de a influenta mersul lumii daca constiintele individuale practica ancorarea in temelia
imuabila a iubirii de Dumnezeu si de semeni(vedeti atitudinile corecte:YS 1.33;Yama si Niyama)
YS 4.13. 4.13.t:ð vy:Vt:s:Üxm:a g:ØN:atm:an:H.

te vyaktasūkṣmā guṇātmānaḥ
Te vyaktasuksma gunatmanah
R:Acestea(caracteristicile;calitatile;proprietatile inerente ale timpului) manifestate (vyakta: manifestate in

prezent) ori nemanifestate[suksma:latente;subtile;manifestate (trecut si viitor)] sunt de natura (atmanah)
celor trei tendinte(guna); E:These (characteristics,qualities of time),whether manifest (vyakta) or
unmanifest (suksma) are of the nature of Gunas ; F:Ces (caractéristiques du temps), [qui sont présentes
a tout moment],manifestes ou subtiles sont la nature des (trois) Gunas; S: Estas (las características
de lo pasado y lo futuro), manifestadas o no manifestados, son de la naturaleza de los constituyentes
fundamentales (las gunas).
te : R:ele; acestea(caracteristicile;calitatile;proprietatile inerente ale timpului); E: they, these;vyakta : R:manifestat;
manifestate(prezent);evident; diferentiat; E: manifest; sūkṣmā (suksma) : R:subtil; latente;nemanifestate (trecut si
viitor);nediferentiate; E:subtle;unmanifest ;guṇa (guna): R:calitate esentiala; cele trei tendinte ale Naturii:sattva(echilibru,
armonie;stabilitate), rajas(activitate; expansiune),tamas(inactivitate,contractie,inertie); E: fundamental qualities of nature;
[three] constituents (guna);(three)qualities;the attributes; (qualities of matter); potencies;atman: R:esenta;natura;existenta;
fiintare; E: self, essence;nature of;guṇātmānaḥ (gunatmanah) : R: de natura gunas-urilor; E:of the nature of Gunas;
[RO] "Ele" inseamna proprietatile inerente ale lumii timpului (dharmas). Aceste dharmas sunt uneori
manifestate sub forma prezentului, alteori sunt manifestate sub forma trecutului sau viitorului. Ele nu sunt
simple evenimente, ci ele sunt diferitele combinatii de dharmas si de obiecte pe care le percepeti. Ele au
natura gunas-urilor, ceea ce inseamna ca ele sunt imbibate de cele trei gunas, si anume sattva, rajas si tamas.
Gunas-urile sunt principiul fundamental din individ si din cosmos. Aceste trei gunas sunt factorii
fundamentali ai existentei si creatiei. Ele se combina in diferite proportii, dand astfel nastere obiectelor lumii.
Prin urmare, atat calitatile manifestate, cat si cele nemanifestate ale lumii deriva din cele trei gunas. Trebuie
inteles faptul ca timpul este tot atat de important ca parte constituenta a lumii ca si obiectele. In mod obisnuit se
considera ca lumea este doar o creatie de obiecte materiale, mentale si spirituale, dar trebuie sa va reamintiti ca
timpul este de asemenea un factor care este implicat in aceasta creatie. Sutra spune foarte clar ca dharmas-
urile, care pot fi manifestate sau nemanifestate, nu sunt numai imaginatie, ci ele au o existenta definita,
deoarece ele sunt alcatuite din gunas.
Atunci cand cele trei gunas sunt eliminate din individ sau din cosmos, apare posibilitatea intelegerii si
stapanirii timpului.
YS 4.14. 4.14.p:erN:am:òktv:a¾st:Øt:tv:m:Î.
pariṇāmaikatvād vastu-tattvam
parinamaikatvadvastutattvam
R: Din cauza parinama-ekatva(unitatii ori sincronizarii transformarilor gunas) se pastreaza vastu-

tattva(identitatea-cu-sine;esenta; ceea ce este obiectul in sine);E:Because of the parinama-ekatva (unity or
synchronization of changes in the gunas) essence of the object (vastu- tattvam) is conserved; F:En raison
de l'unicite et de l'homogèneite de la transformation des gunas l'indentite d'une chose est conserve(
un objet apparait comme une unité). S: Debido a la unidad de la modificación de las gunas la
esencia del objeto(el ser propio de una cosa )
la suferinta );imaginati-va zona de tranzitie, situata la suprafata oceanului;doar suprafata, interfata sau zona de jonctiune e agitata
de valuri; zona de competitie intre contrarii(dualitate,interactiune,contradictii); intrarea in manifestare;schimbarea dintr-o categorie
in alta; transformarea fundamentala a unui proces;saltul calitativ, modificarea unor caracteristici sau a nasteri E:
transformation;change, mutation; consequences, development;stage of evolution;
ekatvāt (ekatvat) = R: datorata unitatii ori sincronizarii;omogenitatii; E: oneness;unity or synchronization;on account of the
uniques;parinama- ekatvat= R: transformarilor sincronice,omogene sau simultane ale gunas manifestate in fiecare din
partile componente ale obiectului;transformari holografice(timpul si gravitatia afecteaza simultan in fiecare clipa toate partile
componente ale unui sistem); E:unity or synchronization of changes of the gunas in each part of an object; vastu : R:
obiect;ceea ce existe;lucrul real; E: object, substance;
tattva (◌्त व ) = R: MW465.3 (neutru) esenta; pricipiul unui lucru;realitatea ultima;element subtil;calitate esentiala, entitate,
principiu; tattvas sunt categorii, principii ori adevaruri esentiale ale unei doctrine; principiu; subject; calitate elementara; asa-
itate;vedeti plansa cu cele 25 tattva din Samkhya in comentariul la YS 3.22; expresia ekatattva significa fixarea mintii pe
unul dintre aceste subiecte,fara nimic altceva (Ballesteros Arránz, Ernesto "Yogasutras de Patañjali"); provine din: tad (1)
ce,care,cine,cui; 2) acesta, aceasta acesteia; acestuia; acela, acea; aceluia; acelora; 3) al lui;al lor, al sau; ale sale + tva (sufix care
semnifica: “a avea calitatea a ceva;a proveni din ceva”); I.32; tattvam (neutru, nominativ, singular) IV.14; E: thusness,
elemental quality, principle; principles, evolutes, thusness, elemental quality, principle "thatness"; essences, essence;subtle
elements in Samkhya;(see 25 tattvas in the commentary of YS 3.22); S: MW465.3 (neutro) esencia, cualidad esencial,
entidad, principio; los tattvas son las categorías, principios o verdades esenciales de una doctrina;la expresión ekatattva significa
la fijación de la mente en uno de estos tópicos; tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de él, de ellos) + tva (sufijo que
significa “tener la cualidad de algo, proceder de algo”); I.32; tattvam (neutro, nominativo, singular) IV.14;
vastu- tattvam= R: esenta; unitatea; ceea ce este obiectul in sine;identitatea-cu-sine;principiul care face ca fiecare obiect sa
ramana identic cu sine pe parcursul existentei sale; E:essence of the object;unity of an object;
.
Nota:[ unitatea obiectului este pastrata in cursul translatiei temporale ori spatiale(gravitationale) din cauza
ca aceste transformari sunt sincronice,omogene sau simultane-este enuntat principiul propulsiei
holografice];
[F]Comments: By “thatness” is meant the peculiar stability that gives one the impression of there being a
solid object, whereas everything is constantly in a state of flux, as the Greek philosopher Heraclitus realized
many centuries before Patanjali.
[RO] Gunas-urile sufera procese de transformare, iar aceste transformari au particularitati si unicitati.
Perceptia mentala in viata de toate zilele se datoreaza unicitatii transformarii gunas-urilor.
Cele trei gunas, care sunt o parte din prakriti, sufera transformari de la avyakta la vyakta, de la nemanifestat
la manifestat. Cele trei gunas nu numai creeaza si controleaza materia, ci o si diferentiaza. Gunas-urile creeaza
lumile organice, anorganice, fizice, mentale, psihice si astrale ale Universului.
Este foarte dificil de realizat un concept metafizic sau o cunoastere a celor trei gunas. Acesta este un proces
atat de fin, incat in interiorul structurii lui sunt produse timpul si spatiul. Bineinteles, unicitatea transformarii
gunas-urilor este acceptata de Patanjali.
Datorita unicitatii transformarii apar diferite combinatii ale gunas-urilor, combinatii care dau nastere diferitelor
obiecte, grosiere sau subtile. Exista o transformare absolut unica. Realitatea obiectului este inerenta in cele trei
gunas din cauza acestei unicitati a transformarii.
Care este c auza diferentei dintre obiect si reflectarea sa mentala?

YS 4.15. v:st:Øs:amy:ð ec:¶:B:ðda¶:y:aðev:üB:Vt:H p:n:ÎT:aH
vastu-sāmye citta-bhedāt tayor vibhaktaḥ panthāḥ
vastu samye chittabhedattayorvibhaktah panthah
R: Desi obiectul ramane acelasi (vastu samye) diferenta din mintile observatorilor(chitta bhedat) intre cele
doua(tayoh) [obiectul in sine si cunoasterea sa] este datorata deosebirii (vibhaktah) dintre panthah(caile sau
drumurile parcurse); E:The object being the same(vastu samye) the differences in minds(chitta bhedat)
between the two(tayoh) [the object and its cognition] are due to their separate (vibhaktah) path (panthah);
F:Par rapport à l'unicité d'un objet perču ,c'est a cause de la multiplicité des etats de conscience
qu'on les percoit differemment; S: Dado un mismo objeto(vastu samye), las mentes (que lo conocen)
son diferentes; por eso objeto y diferencia de mente sus caminos están separados (mente se
encuentran en planos distintos);
vastu: R: obiect;lucru;E: object, substance; sāmye (samye) : R: acelasi;egalitate;identitate; E: the same; equality; vastu
samye: R: obiectul ramane acelasi; E: object being the same; citta (chitta): R: minte; E: mind;bhedāt(bhedat): R: diferenta;
E: difference; division;chitta bhedat : R: prin diferenta in minte; E: the difference in the mind; tayoḥ (tayoh) : R: a acestor
doua(obiect si cunoasterea sau reflectarea sa mentala); E: of both the two(the object and its cognition); vibhaktaḥ (vibhaktah) :
R: distinct;separat ;E: separation; distinct;separate; panthāḥ (panthah) : R:drum;cale; calea de manifestare;caile sau drumurile
parcurse in mintile diferitilor observatori; E: path;path(of the minds); perceived differently by (different minds);
Nota: diferiti observatori se afla in stari diferite de constiinta si au diferite mentalitati- programari conceptuale
(identificari;credinte;teorii;modele ale realitatii;ponderea principala avand-o programul implicit vehiculat prin
vectorul de comunicare sociala- limbajul verbal)];
Commentary: [RO] Aceasta sutra explica teoria yogina a perceptiei. Chiar daca obiectul este unic, perceptia
lui difera in conformitate cu diferenta lui chitta. Acelasi obiect este perceput diferit in momente de timp
diferite din cauza diferentei starii mentale sau a instrumentului de cunoastere. Obiectul poate fi unic, dar el pare
diferit datorita diferentei de nivel si de timp care corespunde facultatii care cunoaste. Aceasta diferenta a lui
chitta este responsabila pentru diferenta in cunoastere.
YS 4.16. n: c:òkec:¶:t:n*:ö c:ð¾st:Ø t:d)m:aN:k÷ t:da ekø sy:at:Î

na caika-citta-tantram vastu tad apramāṇakaṃ tadā kiṃ syāt
na cha eka chitta tantram vastu tad apramanakam tada syat
R: Existenta unui obiect nu este dependenta de o singura minte (eka-chitta); altfel ce s-ar intampla cu el
atunci cand ar inceta sa fie perceput de acea minte (apramana)? E: An object's existence is not dependent
upon a single mind(eka-chitta).Otherwise what would happen of that object when that mind no longer
perceived it (apramana)? F:L'existence d'un objet n'est pas dépendant d'un seul mental.Si c'etait le
cas que deviendrait-il quand il n'est pas percu?S: El objeto de percepción no depende de una sola
mente pues(chitta); ¿qué le pasaría si al objeto de percepción si el medio para conocerlo no se
encuentra allí?
na : R: nu; E: nor; not ;
eka : R: unu;unic; E:one; single ; citta (chitta) : R: minte; E: mind ;tantra : R: dependent;continuitate;succesiune;lucrare;teorie;
E: dependent ;dependent upon; vastu : R: obiect;lucru; E: object, substance; tad : acela;acesta; E: that, these; apramāṇakaṃ
(a-pramanaka) : R: neperceput;ne recunoscut; E: unobserved ;non-cognized;unwitnessed;not perceived; tadā (tada) : R: atunci;
;in acest caz; E:then; kiṃ (kim) : R: ce?; E: what? syāt (syat) : R: ar fi;s-ar intampla.; E:would happen; could be;
Nota: In Samkhya lumea e reala iar nu iluzorie ca in Vedanta;Termenul apramana(neperceput,

necunoscut) indica absenta mintii care cunoaste prin pramana in care obiectul perceptiei continua sa existe
pentru celelalte minti,care n-au ajuns inca la eliberare; pramana (mijloacele cunoasterii corecte mijlocite de
cele trei categorii de marturii: 1.senzoriale(perceptia); 2.mentale(logica; inferenta);3.autoritatilor (religioase
ori laice);vedeti: YS 1.7];
[F]Comments: This aphorism is missing in some of the Sanskrit manuscripts, and it is quite likely that it
belongs to Vyasa’s Yoga-Bhashya. The idea expressed here is that objects have an independent existence.
This implies a rejection of the radical idealism of certain schools of Mahayana Buddhism.
[RO] Perceptia unui obiect se face prin intermediul indriyas-urilor (organele de simt), dar ea nu este
dependenta de o minte sau de o forma de cunoastere a lui chitta (minte). Daca ea ar fi dependenta, atunci
cunoasterea n-ar continua in absenta mediului de cunoastere.
Exista doua teorii despre acest subiect. Teoria idealista neaga chiar existenta lumii. Teoria realista sustine ca
lumea exista in forma sa obiectiva asa cum o vedem. Vedanta este idealista, iar sistemul filosofic Charvaka
este realist. Se pare ca Yoga este o cale de mijloc. Ea nu respinge fatetele superioare ale lumii simturilor si
perceptiei si, de asemenea, nu respinge partea obiectiva. Yoga crede in existenta obiectelor la fel ca si in
existenta fatetelor superioare ale existentei. Prin urmare, chiar si atunci cand chitta este retrasa, lumea va
continua sa existe, deoarece lumea, ca tot, exista in materie, in minte, in indriyas-uri, in timp si spatiu.
Obiectul nu este dependent de o singura minte. Acest lucru inseamna ca lumea fenomenala este subiectiva
pentru fiecare minte, dar ea nu dispare atunci cand o fiinta atinge kaivalya (realizare de sine); ea continua
pentru ceilalti oameni care n-au atins kaivalya. Daca considerati ca obiectul perceptiei este dependent de o
singura minte care a fost eliminata, atunci se poate pune intrebarea: ce se intampla cu obiectul perceptiei atunci
cand nu este cunoscut de minte? Raspunsul este: obiectul continua sa existe pentru ceilalti oameni.
YS 4.17. t:dÙp:rag:ap:ðex:tv:a¡cc:¶:sy: v:st:Ø }at:a }at:m:Î

tad-uparāgāpekṣitvāc-cittasya vastu jñātājñātam
taduparagapeksitvachchittasya vastu jnatajnatam
R: Un obiect poate fi jnata (cunoscut;perceput) sau ajnata (necunoscut) dupa cum colorarea sa (uparaga)
raspunde sau nu apeksha (motivatiilor,dorintelor) si vach(diversele voci,centre de interes) manifestate de
minte(chittasya);E:An object is jnata (known,perceived) or ajnata (unknown) according to whether
the mind is coloured or not by it,depending on apeksha (motivations,desires) and vach(voices,centre
of interests)manifested by the mind; F: Un objet est jnata (connu, percu) ou ajnata(méconnu) dans la
mesure de la coloration acquise par le mental (chitta) si sa coloration repond a l'interet que manifeste
le mental; S:Un objeto es conocido o desconocido según que la mente resulte o no 'coloreada' por él;
tad:aceasta; E:this;its;that;uparāga (uparaga): R: culoare;colorarea mentala produsa de obiect; atractie;colorarea incepe cu
alegerea obiectului care va intra in focarul atentiei; E:coloration, attraction; coloring;
apekṣitvāt(apeksha): R: dorinta,motivatie,nevoi; privire,consideratie, activitatii de alegere,selectie si delimitare a focarului
atentiei de catre ego; E: necessity;desires motivations;vach : R: diversele voci,centre(de interes) sau porti ale creatiei; E:
voices,centre of interests; chittasya : R: a mintii; E: to the mind vastu: R: obiect;lucru; E: object, substance;jñāta(jnata):
R: cunoscut;perceput; E:known;perceived;ajñātam (a-jnata): R: necunoscut; neperceput; E: not known;unknown;
Nota:[orice cunoastere este directionata,selectiva, fragmentara,incompleta atat timp cat este mediata de
ego,de periferie;
[RO] Mintea are nevoie sa fie colorata sau atrasa de obiectul cunoasterii pentru a-l reflecta, numai atunci
cunoasterea acelui obiect are loc. Atata timp cat obiectul nu este reflectat in chitta (minte), aceasta nu poate
realiza cunoasterea lui.Daca un obiect este plasat in fata chitta-ei, dar nu are loc nici o reflectare, atunci nu va
exista nici o cunoastere, chiar daca obiectul si chitta sunt fata in fata. Mai mult, cunoasterea unui obiect nu are
loc numai pentru ca obiectul este prezent. Cunoasterea se naste numai atunci cand are loc o reflectare a
obiectului in chitta (minte).Prin urmare, intelesul acestei sutra este ca un obiect este ori cunoscut, ori
necunoscut, conform cu prezenta sau absenta reflectarii acelui obiect in minte.
YS 4.18. s:da }at:aeÁ:¶:v:à¶:y:st:t:Î)B:aðHp:Ø,\:sy:ap:erN:aem:tv:at:Î

sadā jñātāṡ citta-vṛttayas tat-prabhoḥ puruṣasyāpariṇāmitvāt
sada jnatashchittavrittayastatprabhoh purushasyaparinamitvat
R: Intotdeauna(sada) fluctuatiile (vrittis) din minte (chitta) sunt cunoscute (jnatah) celui ce se afla la
comanda mintii (tatprabhoh) adica lui Purusha (vazatorului;constiintei profunde) din cauza(tvat)
invariantei sale (aparinama); E:Always the modifications of the mind are known to its master Purusa(Self;
the perceiver) on account(tvat) of its changelessness (aparinama); F: Les modifications (ou l'agitation
du mental) sont toujours percues par son maitre- la toute-puissante conscience profonde(Purusha),en
raison de son immuabilité; S: Las modificaciones de la mente son siempre conocidas, ya que el alma
(Purusha), que el señor de la mente (chitta) no es modificable;
sadā (sada) : R:intotdeauna; E: always; jñātāḥ (jnatah) : R: cunoscute; E: known; citta(chitta): R:minte;mind; vṛttayaḥ
(vrittis): R:fluctuatiile,schimbarile,activitatile; E:modifications; chittavrittayah : R: modificarile mintii; E:modifications of
the mind; modes of mind; patterning, turnings, movements; tad (tat): R:acela;al sau; E:its; prabhoḥ (prabhu) :
R:stapan;conducator;cel aflat la comanda;senior,domn; E: master; lord; superior; puruṣasya (purusha): R:purusha;constiinta
profunda; sine;cel ce vede; E: pure awareness; the perceiver;Self; apariṇāma(a-parinama) : R:neschimbare; lipsa
transformarii;imobilitate(sistemul de referinta absolut; centrul);invarianta;neafectarii; E:changelessness;constancy; immutability;
in alta; transformarea fundamentala a unui proces;saltul calitativ, modificarea unor caracteristici sau a nasteri E:
transformation;change, mutation; consequences, development;stage of evolution; tvāt(tvat): R: datorita; E:owing to;on
account;
Nota:Daca dorim autocunoasterea trebuie sa ne mutam centrul de observatie intr-un sistem de referinta in
repaus absolut fiindca numai de acolo putem cunoaste toate miscarile din univers si din minte;
[F] Comments: The transcendental Self, which undergoes no change, is held to be superior to the changeable
forms and realms of Nature, which includes the finite consciousness.
[RO] Purusha nu se schimba niciodata; el este constant, cu toate ca orice altceva se schimba. Lumea spatiului,
timpului, a calitatilor si a cunostintelor, etc., sufera schimbari continue, dar aceste schimbari au un fundament
care este permanent si nu se schimba niciodata, o baza permanenta, care este sufletul. Prin urmare, tot ceea ce
se petrece in chitta (minte) este in mod automat cunoscut de suflet, deoarece el este stapanul chitta-ei.
YS 4.19 n: t:t:Îsv:aB:as:ö dáSy:tv:at:Î

na tat svābhāsaṃ dṛṡyatvāt
na tatsvabhasam drishyatvat
R: [Mintea(chitta)] nu e sva-abhasa(luminoasa sau constienta in sine;nu are propria lumina) fiindca ea este
drishya (perceptibila;este obiect al perceptiei,cunoasterii) ; E: [Mind(chitta)] is not self-luminous (sva-
abhasa), because it is knowable or perceptible(drishya); F:[Le mental(chitta)] n'a pas svabhasam (d'eclat
en soi;n'est pas auto-illuminée),puisqu'il est perceptible(un objet de perception;qui peut etre vu);
S: La mente no brilla con luz propia, desde el momento en que es perceptible.
na : R: nu;E:not; tat : R: aceasta;E: that, these;sva: auto;proprie; self; own ābhāsaṃ(abhasam): R: luminozitate;
E:luminosity; svabhasam : R: auto-iluminata; E:self-illuminative; dṛṡya(drishya) : R:din cauza perceptibilitatii;E:knowability;
perceptibility; dṛṡyatvāt(drishyatvat): R: din cauza perceptibilitatii; E: seen-ness ;for it is perceptible; because of its
knowability or perceptibility;
[DM]Mintea nu se poate cunoaste pe ea insasi fiindca nu are lumina sau constiinta proprie;ea e un
instrument si un obiect al cunoasterii iar nu subiectul care vede ori care actioneaza;cunoasterea la care are
acces mintea e limitata si mijlocita de modele(paradigme), ceea ce o face sa nu realizeze contactul cu
realitatea.Diferenta dintre vazator si vazut,dintre activ-pasiv,emitator si receptor,dintre soare si o planeta
sau dintre subiect si obiect consta in faptul ca primul are propria sa lumina, in timp ce al doilea element al
cuplului nu e decat un reflector,un utilizator al acestei lumini- adica lucreaza cu lumina imprumutata de la
sursa;
[F] Comments: It is a common notion of Indian thought that only the Self has its own light, whereas the finite or
empirical consciousness is, like the moon, illuminated by borrowed light
[RO] Soarele straluceste de la el putere, dar luna n-are lumina proprie. Analog, sufletul este auto-iluminat, dar
chitta (minte) nu. Atunci cand yoginii percep diferite sfere ale lui chitta in variatele stari de samadhi, atunci
aceasta devine subiectul perceptiei si cunoasterii, dar purusha este neschimbat.
In momentul in care mintea este introvertita si transcende limitarile simturilor, yoginul poate deveni constient
de purusha, care este diferit de chitta. Purusha ilumineaza chitta, cu alte cuvinte el este acela care o
insufleteste.Purusha nu este realizat prin intermediul mintii. Pentru a-l realiza, mintea este in totalitate separata
si scoasa in afara domeniului experientei. In timp ce omul obisnuit depinde de simturi pentru cunoastere, sau
omul de stiinta de instrumentele sale, yoginul depinde de cea mai inalta facultate de auto-cunoastere. Numai
dupa ce instrumentul schimbator al cunoasterii este schimbat (chitta) se poate realiza purusha. Prin urmare,
fiinta suprema sau purusha nu este subiectul cunoasterii prin intermediul mintii, ci este subiectul cunoasterii
prin el insusi. Sadhana (practica spirituala) nu se ocupa atat de constiinta lui purusha cat de eliminarea
formelor inferioare, vehiculele inferioare ale constiintei. Cu toate ca purusha se auto-ilumineaza, el nu este
perceptibil prin chitta.
YS 4.20 Oks:m:y:ð c:aðB:y:an:v:D:arN:m:Î

eka-samaye cobhayānavadhāraṇam
ekasamaye chobhayanavadharanam
R: De altfel nu exista posibilitatea ca aceasta [chitta: mintea] sa cunoasca simultan in acelasi timp (eka- samaya)
ambele directii opuse (ubhaya) [cunoasterea a obiectelor senzoriale si cunoasterea de sine] E:Moreover, it is
impossible for it(the mind) to be of both ways(as perceiver and perceived) at the same time;F:Et il n'y a pas
connaissace des deux a la fois(de l'objet et de soi meme) [en raison que le mental(chitta) n'etant pas
conscience,ne peut se connaitre alors qu'il est toune vers la perception exterieure]; S: (El complejo
mental:chitta) no puede haber comprensión de ambos simultáneamente (de sí mismo y de las cosas) al mismo
tiempo
eka: R: unu; E:one;samaye:intalnire,frecventare; E: circumstance; moment eka-samaya R: simultan;in acelasi timp; in acelasi
moment; E:in the same moment; at the same time; ca(cha)(च ) = R: MW380.1 (conjunctie) 1) si;ori; de asemenea; pe langa; la fel;
inclusiv; 2) realmente, desigur; fara indoiala,clar; 3) nimic mai mult decat; 4) dar, insa;;YS I.29 - I.44 - I.45 - II.2 - II.15 - II.41 -
II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 - III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21; E: MW380.1
(conjunction); 1) and; or; too, also, either; besides; included, inclusive, enclosed; 2) really, actually, indeed ;certainly,
doubtlessly, definitely; surely, assuredly; 3) nothing more than; 4) but, yet; S: MW380.1 (conjunción) 1) y, también, incluso;
2) realmente, ciertamente; 3) nada mas que; 4) pero; YS I.29 - I.44 - I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 -
III.40 - III.43- III.46 - III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21;ubhaya : R: doua deodata(cunoasterea a obiectelor
senzoriale si cunoasterea de sine);ambele[directii opuse-a obiectului(cunoasterea obiectelor senzoriale;cunoasterea prakriti) si a
subiectului(cunoastere de sine;cunoasterea purusha)]; E: both(opposite sides) ; anavadhāraṇam (an-avadharana) : R:
non-intelegere;non-cunoastere;non-constienta; E: not perceiving ;absence of cognizing;non-comprehending;
Comentarii/Commentary: [DM]Si nu exista posibilitatea ca in mintea [in calitatea sa de instrument al
cunoasterii ]sa realizeze cunoasterea simultana a celor doua[a obiectului(cunoasterea obiectelor
senzoriale;cunoasterea prakriti) si a subiectului(cunoastere de sine;cunoasterea purusha)];dar exista
posibilitatea cunoasterii de sine daca mintea reflecta doar pe Purusha(vedeti :YS 4.21-23]
YS 4.21 ec:¶:ant:rdáSy:ð b:Øe¹b:Ø¹ðret:)s:¤Hsm:àet:s:ökrÁ:

cittāntara-dṛṡye buddhi-buddher atiprasaṅgaḥ smṛti-saṅkaraṡ ca
chitta-antara-drishye buddhi-buddher-ati-prasangah smriti-samkarash cha
R: Daca [ar putea fi presupusa] cunoasterea unei minti de catre o alta minte interioara (chitta-antara-
drishya) aceasta ar conduce la o reverberatie infinita extinsa la absurd (ati -prasanga) a cunoasterii
cunoasterilor (buddhi-buddher) si la confuzia amintirilor (smriti-samkara); E:If (it could be postulated)
the cognition of one mind by another within(chitta-antara-drishya) we would have to assume a repetition
ad infinitum(ati -prasanga) of cognition of cognitions(buddhi-buddher) and a confusion of their
memories (smriti-samkara);F:Si le mental pouvait etre connu par un autre plus subtile, alors il y aurait
une répétition ad infinitum des consciences mentales et une confusion de leurs memoires;
S:Si el conocimiento de una mente por otra es aceptado, entonces habría conocimiento de
conocimientos guiando al absurdo y a la confusión de memoria.
citta (chitta): R: minte; E: mind; consciousness antara: R: interior;subtil;diferit de; E: other ;interior;internal;subtle; dṛṡye
(drishye): R: care poate fi vazut,perceput,cunoscut; E: seen ;to be seen ,perceived,known;chitta-antara-drishye : R: cunoasterea
unei minti de catre alta interioara; E: the cognition of one mind by another within; buddhi:
R:intelect,inteligenta,spirit,discernamant, mahat-camera mare a constiintei;mahat(cel mare);discernamant;impresie gusta;buddhi este
inca o parte subtila a manifestarii;doar Purusha,constiinta profunda este subiect cunoasterii,singurul martor tacut al
realitatii;intellect;mahat; perception, cognition; buddheḥ(buddheh): R: intelect,inteligenta,spirit,discernamant, mahat-camera
mare a constiintei;mahat(cel mare);discernamant;impresie gusta;buddhi este inca o parte subtila a manifestarii E:perception,
cognition;buddhibuddheḥ(buddhibuddheh) : R: cunoasterea cunoasterilor, constiinta constiintelor;un exces de constiinte
mentale; E:cognition of cognitions; the perceiver of perceivers;the mind were to be seen by another within; from cognition
(buddhi) to cognition; atiprasaṅgaḥ(atiprasangah):R: vorbire excesiva;prolixitate;reverberatie infinita extinsa la absurd;
E:infinite regression ; regress;endless series; repetition ad infinitum of illumining(minds); an endless series of (perceiving
minds); smṛti(smriti ): R: memorie; E:memories; memory, mindfulness, depth memory ;memory; of memories;
saṅkaraḥ(samkarah): R:confuzie; amestecarea; E:confusion; mixing up;commingling;difficulty of maintaining consistency
of;
[DM]O reverberatie infinita sau o reflectie infinita dintre doua oglinzi paralele nu este insa absurda daca ne
gandim la amplificarea cuantica a luminii prin emisia stimulata a radiatiei(LASER);daca se foloseste o
cavitate rezonanta formata din doua oglinzi paralele intre care se introduce un mediu activ, in care se
pompeaza energie( de la o sursa) apare miracolul;acest principiu de amplificare are aplicatii mult mai
extinse decat am putea crede (amplificare sonora in cursul microfoniei;amplificatoare morfogenetice si
scalare);
[RO] Buddhismul nu-l recunoaste pe purusha. El spune ca mintea poate percepe alta minte, dar in cazul
acesta ar trebui sa existe un lant neintrerupt de minti care sa se vada una pe alta. Deci doctrina buddhista este
foarte gresita. Chitta nu poate fi cunoscatorul; adevaratul cunoscator este purusha. Purusha nu poate fi
cunoscut prin intermediul mintii, nici prin intermediul altui instrument.
Yoga este de parere ca in loc sa acceptam ca chitta insasi sa fie cunoscatorul altei chitta, trebuie sa acceptam
purusha ca baza de cunoastere, deoarece el ramane neschimbat, in timp ce orice altceva sufera o schimbare
constanta.
YS 4.22 4.22.ec:t:ðr)et:s:ö#m:ay:ast:dakarap:¶:aò sv:b:Øe¹s:öv:ðdn:m:Î.
citer apratisaṅkramāyās tad-ākārāpattau svabuddhi-samvedanam
chiter apratisamkramayas tad-akarapattau sva-buddhi-samvedanam
R: Cunoasterea perfecta de sine (samvedanam ) a formei propriei constiinte (svabuddhi) e realizata in

starea in care constiinta(mintea) nu mai este intoarsa in afara si nu mai trece de la o stare la alta
(apratisankramayah) pt ca se se aseaza in acea forma (tadakara) care oglindeste (apattau) pe
Acela(Purusha); E: Self-cognition the knowledge of its own nature(is obtained) when consciousness
assumes that form in which it does not pass from place to place; F:Quand le mental est apaise et il ne
passe pas d'un objet a l'autre, il devient transparent et releve une connaisance parfait de sa propre
intelligence, parsqu'il rejoint la forme de la conscience profonde (Purusha); S: El auto-conocimiento de
la propia naturaleza se logra cuando la conciencia (la mente) asume esa forma en al que no pasa de
un estado (o nivel ) a otro. [El alma, que no se identifica con los objetos, deviene consciente del propio
conocimiento cuando la mente toma su forma y se disuelve en sí mismo(Purusha)];
chiteh : R: a mentalului;a constiintei; E:of mind;of consciousness; pratisankrama: R: revenit;intrerupt in cursul sau;
apratisankramayah : R: starea in care nu trece de la un obiect la altul; nu mai este intoarsa in afara; nu mai trece de la o stare la
alta; E:not passing from one to another;tad:acela;that; akara: R: forma;figura;aspect; E: form;figure;aspect;tadakara: R: sta
singura;ia acea forma; E:that form; apatti: R: a asuma imprumuta,oglindeste(Purusha); indeplinind; circumstanta, imprejurare;
eveniment;intamplare;incident; E:occurrence;tad: R: acela(Purusha); E:that(Purusha);akarapattau: indeplinirea sau asumarea
propriei forme; E: on the accomplishment or assumption of its own form; buddhi:R:intelect,inteligenta,spirit,discernamant, camera
mare a constiintei;mahat(cel mare); discernamant; impresie gusta;inteligenta; functia de perceptie; buddhi este inca o parte subtila a
manifestarii;doar Purusha,constiinta profunda este subiect cunoasterii,singurul martor tacut al realitatii; E:intellect; mahat;
svabuddhi: R: propria inteligenta;propria constiinta;buddhi asa cum este el;functia de perceptie exercitata asupra sa;auto-cunoastere;
samvedanam: R: cunoasterea sau refectarea perfecta; E: knowledge of;
Nota: Atunci cand dispare exteriorizarea si instabilitatea(provocata de identificarea cu vrittis) apare

reflectia Sinelui(Purusha),constientizarea naturii esentiale a Sinelui, si acesta devine constient de sine
insusi;dispare identificarea cu periferia;referire la YS 1.2-3;When the consciousness is not turned outward
it reflects consciousness itself,takes the form of the pure intelligence of Purusha;see also YS 1.2-3;
Comentarii/Commentary: [RO] Cunoasterea prin chitta depinde de diferitele nivele de constiinta,

deoarece constiinta ia acele forme de buddhi prin care trece mintea. Atunci cand constiinta capata forma acelei
pratyaya (continut al mintii) in care experienta nu trece de la un nivel la altul din cauza absentei vehiculului
mental, se naste autocunoasterea, dobandindu-se astfel cunoasterea naturii veritabile a sinelui.
Acest lucru are o legatura cu acea stare a lui purusha numita svarupa avasthanam. Aceasta stare apare atunci
cand chitta ia forma acelei pratyaya care se naste din ritambhara, in care experienta nu se schimba. Atata
vreme cat meditatia continua in taramul mintii, experientele continua sa se schimbe. Este pratisankram.
Aceste experiente continua sa se schimbe. Atunci cand constiinta mentala evolueaza sau devine din ce in ce
mai subtila, experientele de asemeni se schimba. Mintea nu e stabila, ea se dezvolta continuu. Structura
psihologica si fiziologica a mintii se schimba intruna. Schimbarile sunt mai pronuntate in meditatie. Structura
interna a mintii sufera transformari colosale in timpul meditatiei.
Experientele din meditatie nu sunt ultime, deoarece exista schimbare constanta. In stadiul final, chitta are o
pratyaya constanta neschimbatoare; nu mai exista schimbare. Exista un stadiu al lui samadhi in care
procesele experientei se opresc si nu mai exista posibilitatea transcenderii limitarilor lui chitta. Atunci
vazatorul isi realizeaza forma lui proprie. La inceput, aceasta poate avea mai multe forme, cum ar fi shivalinga
sau AUM, dar in stadiul final exista o singura forma care nu se schimba. Aceasta este numita tadakarapatti, si
apartine ultimei categorii de samadhi. Acest stadiu final este descris in Upanishade si in Bhagavad-Gita.
Este starea de pura constiinta care are atributele lui sat, chit, ananda. Ea ofera o experienta omogena, care nu
este limitata de minte. Ea este diferita de orice concept intelectual; este pura existenta. Ea survine atunci cand
fiinta transcende limitele lui chitta si se stabileste in pura constiinta neschimbatoare, care este absolut omogena
si statica. In acea stare apare swabuddhi samvedanam, adica cunoasterea completa a propriei minti.
Cunoasterea corpului, a simturilor si a mintii se opreste complet, nemaiexistand decat cunoasterea
neschimbatoare a lui swarupa, adica a formei proprii. Cunoasterea lui buddhi este cunoasterea naturii voastre
intime, buddhi neavand aici sensul de intelect sau minte. El inseamna constiinta. In yoga, buddhi inseamna
atat intelect, cat si constiinta suprema.
In Bhagavad Gita [BG] se spune ca realitatea suprema este dincolo de buddhi sau constiinta de sine. Cuvantul
buddhi desemneaza in aceasta sutra acea stare de constiinta suprema. Ea apare atunci cand mintea nu
lucreaza, ci aceea care lucreaza este constiinta suprema. Numai atunci cand nivelul constiintei inceteaza sa se
mai schimbe, apare o unica si neschimbatoare constiinta a naturii interne. Atunci s-a realizat cunoasterea de
sine.
YS 4.23 4.23.dÓÄd á y:aðp:rVt:ö ec:¶:ö s:v:aüT:üm:Î.

á S
draṣṭṛ-dṛṡyoparaktaṃ cittaṃ sarvārtham
drastri drishya oparaktum chittam sarvartham
[DM] R: Mintea(chittam) colorata (uparakta) de vazator (drashtar;Sine;Purusha) si de vazut

(drishya;cunoscut;obiect;spectacol ;Prakriti) devine atotcuprizatoare (sarva-artha);
E:The mind coloured by the Knower (i.e..,the Purusha ) and the Known(i.e..,the Prakriti) is all-apprehending;
F:Le mental coloré par Drastri (l'observateur,le voyant) et drishya (l'observé, le vu) devient tout
compréhensive (sarvartham).S:La mente que está coloreada por el observador (drastri) y el
observado(drishya) aprehende todo(sarva-artha);
draṣṭṛ(drastri) : R: cel ce vede(vazator;cunoscator);martorul;Sinele;Purusha ; E: seer, pure awareness;the Seer (Purusha); the

spiritual entity that perceives; dṛṡya (drishya) : R: ceea ce poate fi vazut,perceput,vazutul ;cunoscutul; lumea obiectelor;
universul obiectiv;spectacolul (Prakriti); E: what is seen ;what is perceived, the known, objective universe;the seen(Prakriti);
uparaktaṃ (uparaktam) : R: colorat; colorata simultan;influentata; umpluta deodata; E:colored;coloured; cittaṃ (chittam) :
R: mintea; E:mind; sarva : R: fiecare; orice (obiect); universal; totul; omnicunoastere; o constiinta universala;
cosmica;totala;atotcuprizatoare;poate cunoaste esenta oricarui obiect; E:each;all;
artham: R:; E:aim; purpose;
(neutru, nominativ, singular) IV.32; E:, intent, aim; goal; meaning, purpose; cause, motive, notion; approach, purpose, meaning;
sarva artham: R:fiecare obiect; omnicunoastere; constiinta universala,cosmica; totala;atotcuprizatoare care poate cunoaste
esenta oricarui obiect; E:all-apprehending; omniscient ;all-comprehensive;
Nota:Mintea(chittam) serveste unui dublu scop.Serveste pe Vazator ,prezentandu-i ceea ce se afla in afara
sa.De asemena il reflecta ori il prezinta pe Vazator lui insusi pt. propria sa iluminare;ne reintalnim cu
imaginea diamantului expusa in primul capitol YS 1.41 Thus the mind serves a dual purpose. It serves the
Perceiver by presenting the external to it. It also reflects or presents the Perceiver to itself for its own
enlightenment.
Comentarii/Commentary: [F] Comments: For the ordinary human consciousness to exist, there must be the
presence of the transcendental Self (the Seer) and of Nature (the Seen) in its countless forms.
[RO] Aici cuvantul chitta nu desemneaza functiile obisnuite ale mintii, ci el se refera la expresia superioara a
constiintei prin care sferele superioare ale lui atman pot fi percepute. In aceasta sutra cuvantul chitta este
folosit in legatura cu transcendentalul purusha. Trebuie sa intelegem ca orizontul lui chitta este vast, el
incluzand nu numai prakriti, ci si purusha. Reamintiti-va faptul ca mintea unui sadhaka (practicant spiritual)
continua sa fie aceeasi, chiar si dupa ce el a facut progrese considerabile in plan spiritual. Singura diferenta este
ca in timp ce la inceput mintea era colorata de prakriti, de constiinta obiectiva si de cele trei gunas, acum ea a
indepartat limitarile si a devenit pura, astfel incat ea poate acum sa-l reflecte pe purusha. Astfel, ea devine
capabila sa inteleaga totul.
Cuvantul sarvartham, capabil de a intelege totul, trebuie bine inteles. Chiar si in stadiile preliminare ale
practicilor spirituale, chitta e capabila de a intelege totul, dar ea nu functioneaza in consecinta. Ea poate
percepe numai ceea ce este cognoscibil, dar atunci cand devine pura ea dobandeste o constiinta superioara,
putandu-l vedea si pe drashta (vazator). Astfel ea devine cu adevarat sarvartham. Acesta este un stadiu foarte
elevat al vietii spirituale. Chitta devine capabila sa reflecte in acelasi timp si subiectul si obiectul. Cand aceasta
stare se permanentizeaza, aspirantul trebuie sa stie ca starea de kaivalya (realizarea de sine) este foarte
aproape, dar daca aceasta stare de constiinta atotcuprinzatoare nu este mentinuta in mod constant si daca exista
inca oscilatii ale constiintei, atunci inseamna ca kaivalya e foarte departe.
YS 4.24 4.24.t:ds:öKy:ðy:v:as:n:aeB:eÁ:*:m:ep: p:raT:üö s:öhty:kaertv:at:.

tad asaṅkhyeya-vāsanābhiṡ citram api parārthaṃ saṃhatya-kāritvāt
tadasankhyeyavasanabhishchitramapi parartham samhatyakaritvat
R: Desi (api) colorata de nenumarate impregnari (vasana) aceasta (mintea) actioneaza (kari) in slujba
(parartham) si in asociere (samhatya) cu altul (vazatorul;Sinele;Purusha);
E:Though variegated by countless vasanas impressions,it(the mind) acts for another (purusha), for it
acts in association;F:Bien que le mental est colore ou teintée par d'inombrables impregnations, il
existe pour un autre (le Soi, Purusha),auquel il est associe dans son activite;S: La mente, aún siendo
variadas sus incontables impresiones latentes(vasanas) actúa para otro (para el observador, el
purusha), porque trabaja en asociación.
tad(tat) : R: acela; E:that; these; asaṅkhyeya(asankhyeya) : R: nenumarat; E:innumerable; countless; vāsana (vasana):
R: impregnari(ale unui parfum);latente mentale;;impresii;amintiri constiente; trasatura;pete;urme; E:impressions;latencies;
tendencies;impressions; traits; ābhiḥ (abhih): R: de;de catre(vasana: impregnari, latente,impresii); E: with; by; vāsanābhiḥ:
E: latent properties, traits; chitram : R: multicolor;impestritat; E: variegated;spotted speckled; api : R: desi; cu toate ca; E:
also;although; para: R: altul; E: other;arthaṃ : R: scop,menire;tel, ratiune de a exista; E:aim; purpose; meaning, approach,
object; parārthaṃ (para artham) : R: sub comanda altuia;actioneaza in slujba (vazatorului); de dragul (Sinelui;Purusha); E:
acts for another; kari: activitate;actiunii; functionarii;operarii; E: operate activity; tvat: R: datorita ; saṃhatya (samhatya): R:
fiind asociate,reunite,combinate,unificate; E:association; collaborative; compound; kāritvāt: R: datorita activitatii; E: due to
activity;samhatyakaritvat : R: datorita actiunii(kari) asociate (samhatya); functionarii reunite;operarii unificate datorita actiunii
asociate; E: for it acts in association;
Comentarii/Commentary: [DM] Desi(api) mintea e colorata multicolor de nenumarate vasana

(impregnari;latente;impresii) ea exista parartham[sub comanda altuia;actioneaza in slujba (vazatorului);de
dragul (Sinelui;Purusha)] datorita(tvat) samhatyakari [actiunii(kari) asociate(samhatya);functionarii
reunite;operarii unificate];
[F] Comments: Even though consciousness is a mechanism of Nature, it shares in the great developmental orientation
of Nature, which is, ultimately, to bring about Self-realization, or liberation.
[RO] Mintea este facuta din nenumarate vasanas (dorinte, inclinatii, impresii ascunse), fiind colorata in mod
diferit de acestea, dar acest lucru nu este pentru ea insasi; ea lucreaza tot timpul pentru purusha. Ea este
desemnata in totalitate pentru scopul lui purusha. La fel cum un muncitor nu lucreaza pentru fabrica sau
pentru ceilalti muncitori, ci pentru familia lui, in mod analog chitta, cu toate ca este colorata de nenumarate
impresii si dorinte, ea este facuta de fapt pentru purusha.
Nenumaratele vasanas nu formeaza scopul mintii. Este la fel cum mancam multe lucruri, din care numai o
parte este retinuta de organism, restul fiind eliminat; in acest caz noi nu mancam de dragul acestor multor
lucruri. Analog, chitta nu este facuta pentru vasanas, ci pentru purusha. Cu toate ca purusha este stapanul
sau scopul obiectiv al mintii, mintea are atat de multe vasanas pentru ca ea trebuie sa produca diferite distractii
pentru purusha.Vasana este originalul, primitivul vehicul inconstient al dorintei. Ea nu este o dorinta ascunsa;
ea este fara inceput. Este stimulentul principal pentru toata creatia planului inferior. Vasanas-urile nu
actioneaza pe planurile superioare ale constiintei supreme. Trebuie inteles deci ca mintea noastra, care se leaga
totdeauna de obiectele lumii inferioare, este plina de tot felul de atasamente, suferinte, dorinte, s.a.m.d. Scopul
mintii este purusha si nimic altceva, deci aspirantii care sunt torturati de atasamente si de diferite vasanas nu
trebuie sa fie pesimisti. Ei nu trebuie sa fie deprimati atunci cand vasanas-urile lucreaza in minte. Ei trebuie sa
inteleaga ca telul ultim al calatorului este purusha, si ca vasanas-urile servesc in cele din urma unui scop
esential al lui purusha.
Viata dupa viata, nastere dupa nastere, mintea continua sa migreze de la o sfera de constiinta la alta, de la un
plan de evolutie la urmatorul, pana ce in cele din urma vine un moment in care ea devine capabila sa reflecte
atat vazatorul cat si vazutul, cunoscatorul si cunoscutul, in acelasi timp. Atunci vasanas-urile dispar, deoarece
ele au servit scopului lor de a crea bhoga pentru purusha.
YS 4.25 4.25.ev:S:ð\:deS:ün: Aatm:B:av:B:av:n:aen:v:àe¶:H.

viṡeṣa-darṡina ātma-bhāva-bhāvanā-vinivṛttiḥ
vishesadarshinah atmabhavabhavanavinivrittih
[DM] R: Pentru cel care a vazut distinctia (dintre Purusha-spectator si Prakriti-spectacol) inceteaza
complet (vinivrittih) [dorinta] de a ramane prizonier al reflectiei constiintei Sinelui (atma-bhava); E:For
one who has seen the distinction the cessation (of desire) for dwelling in the reflection of the consciousness
of Atman; F: Pour celui qui voit la distinction(entre Purusha-spectateur et Prakriti-spectacle) surgit
une discontinuation de la projection du non-Soi; S: Para quien comprende la diferencia (entre el
observador y el complejo mental) concluye la sensación de ser uno (individualidad).
viṡeṣa (vishesa) : R: diferenta; deosebirea;distinctia(dintre Purusha-spectator si Prakriti-spectacol); E: distinction;difference;
distinct, particular;darṡina (darshina) : R: cel ce vede,observa,intelege; E: one who sees ;the one with subtle perception ;
ātma(atma): R: sine;esenta; E: self, essence;bhāva(bhava): R: sentiment;senzatie;extax;bhava samadhi:starea de extaz la
care se ajunge prin devotiune sau iubire fata de Dumnezeu;viata;devenire;bhava-chakra:roata vietii(reprezentarea ciclului
renasterilor-samsara);in hinduism bhava desemneaza cele cinci atitudini ale unui practicant al Bhakti-Yoga(Calea iubirii sau
devotiunii) fata de divinitate:1.shanta(stare de pace senina si de impacare, fara o atitudine formala fata de Divinitate);
2.dasya(atitudinea unui copil fata de parintii sai sau a unui sevitor devotat stapanului sau);3.sakhya(atitudinea unui prieten fata
de alt prieten); 4.vatsalya (atitudinea unui parinte fata de copilul sau;de ex.: atitudinea Mariei si a lui Iosiv fata de Iisus);
5.madhura(atitudinea unei femei fata de sotul sau iubitul sau);in yoga bhava este un termen tehnic folosit pt. a desemna
functionarea constiintei in planurile spirituale unde se manifesta o perceptie sintetica,atotcuprinzatoare, lipsita de caracteristica
analitica,particulara- corespunzatoare obiectelor din planurile grosiere; E: being, becoming; technical term used in yoga for
denoting the functioning of consciousness on the spiritual planes where perception is synthetic and all-inclusive and not of
particular objects as on lower planes;ātmabhāva (atmabhava) : R: falsul ego; constiinta de sinelui individual; reflectia Sinelui
in oglinda mentala conduce la falsul ego;reflectia Sinelui nu e insasi Sinele;natura lui Atman proiectata pe ecranul
mental;;constiinta din planul Atmic e diferita de cea afisata mental; constiinta existentei eului; E:the [false] self-sense; the (false idea
of the ) identity of mind and Purusha; a person of extraordinary clarity is one who is free from the desire to know the nature of
the Perceiver; bhāvanā (bhavana) : R: existenta; simtamant; E: realizing, becoming ;dwelling in or upon(in mind);reflection;
living in and experiencing the transcendent knwledge and bliss of the Atmic plane; vinivṛttiḥ (vinivrittih) : R: incetare completa;
E: completely ceases; the cessation (of desire)
Nota: Pentru cel care a vazut deosebirea(dintre Purusha-spectator si Prakriti-spectacol) inceteaza

identificarea (mintii cu vrittis) si senzatia existentei individuale ca ego [inceteaza identificarea mintii cu
simturile,corpul si falsul ego,dar si cu procesarea periferica a informatiilor (progresiva,diacronica;oscilanta)
asupra naturii si existentei Sinelui(atman) care genereaza atma-bhava(reflectia sinelui;falsul ego;
constiinta existentei eului individual; reflectia Sinelui nu e insasi Sinele);
Exista doua interpretari ale acestei sutra foarte confuza.
[T] The cessation (of desire) for dwelling in the consciousness of Atman for one who has seen the
distinction Atunci apare in el hotararea (sankalpa) de a se retrage de la constiinta sinelui. Acest lucru se
intampla atunci cand el devine constient de prakriti si de purusha, de diferenta dintre ele, si vrea sa treaca
dincolo chiar si aceasta constiinta. Prima interpretare pare a fi cea mai corecta. Stim ca in cea mai inalta stare
de samadhi constiinta nu se schimba; ea devine imuabila. In aceasta stare diferenta dintre vazator si vazut este
cunoscuta perfect. Mai mult, vasanas-urile, care constituie structura generala a mintii si a constiintei mentale,
nu sunt scopuri, ci numai mijloace. Prin urmare, scopul ultim al mintii este de a se deplasa dincolo de ea insasi:
Atmabhava este cel mai fin punct unde mintea, ca entitate, se autodizolva. La acest stadiu vine experienta lui
kaivalya (realizarea de sine).
[F]For him who sees the distinction [between the Self and the sattva, there comes about] the
discontinuation of the projection of the [false] self-sense (atma-bhava).Dupa ce yoginul a acoperit intreg
domeniul procesului de manifestare care incepe cu prakriti si se termina cu purusha.el isi poate da seama de
distinctia dintre cele doua realitati-purusha si prakriti.
Conform cu cea de-a doua interpretare, atunci cand yoginul dobandeste cea mai inalta stare a constiintei
sinelui, el poate face distinctie intre prakriti si purusha, distinctie prin care el devine capabil sa vada ca
purusha este diferit de prakriti. In acest punct constiinta sinelui este depasita.
Realizarea nirbija-samadhi(transei fara samanta/Reaching union without seed
YS 4.26 4.26.t:da ev:v:ðken:mn:ö kóv:ly:)agB:arö ec:¶:m:Î.

tadā viveka-nimnaṃ kaivalya-prāg-bhāraṃ cittam
tadà vivekanimna§ kaivalyapràgbhàra§ cittam
Tada hi vivekanimnam kaivalyapragbharam chittam
R: Atunci(cand e inteleasa distinctia),intr-adevar mintea(chittam) se orienteaza catre discriminare (viveka-

nimnam) si este atrasa (pragbharam) catre kaivalya(starea de eliberare)[in care se obtine detasarea si
eliberarea de toate legaturile ce tin mintea prizoniera,"cazuta" in lumea fenomenala];
E:Then ,verily, the mind is inclined towards discrimination and gravitating towards Kaivalya
(absolute independence).F: Alors,en verite,le mentale s'incline vers la connaissance discriminative et
naturellement gravite en direction de Kaivalya( l'état de libération ou le detachement de tous les
liens); S: Entonces(cuando se comprende la diferencia), realmente la mente se inclina hacia la
discriminación y se encamina hacia el Aislamiento Trascendental (Kaivalya).
tadā (tada) : R: atunci; E:then;hi: R: in realitate; E:really;verily; viveka: discriminare;discernamant; E: discrimination;
discriminative knowledge; nimnaṃ (nimnam): R: profund,jos,inclinat; E: inclined towards; bent ;vivekanimnam : R: inclinat
spre discriminare(viveka);E:inclined towards discrimination;kaivalya: R: eliberare,izolare; separare,desfacere din toate
legaturile;E:absolute independence; aloneness; freedom;liberation; emancipation, isolation of pure awareness;prāg(prag) :
R:inainte; E: before; bhāraṃ(bharam): R: greutate; E: load ;pragbhara: R: este atrasa, a cadea;atras in fata; E:gravitating
towards;kaivalyapragbharam : R: inclinat spre kaivalya; E: gravitating towards Kaivalya; chitta : mintea; E:mind;
consciousness;
Comentarii/Commentary: Commentary:
[RO] Cand yoginul realizeaza ca insasi ritambhara (constiinta cosmica) si atma bhava, constiinta celui mai
inalt punct al sinelui, sunt de asemenea inadecvate pentru realizarea absolutului, si cand s-a hotarat sa
indeparteze chiar si cele mai elevate caracteristici ale factorilor mentali, atunci apare in el un sentiment special,
inconstient, de renuntare la beatitudinea si cunoasterea care se nasc din cel mai inalt plan atmic. Atunci cand el
realizeaza starea perfecta de samadhi, uita de tot ceea ce il priveste si de tot ce-i in jurul sau, dar in acelasi
timp el este capabil sa vizualizeze intregul domeniu al constiintei, pe care l-a depasit.
In acel moment, intreaga miscare, de la cel mai inalt punct spiritual la cel mai jos, este vazuta de el; el isi
aminteste toate experientele spirituale pe care le-a avut inca de la inceputul vietii sale spirituale. Atunci el
devine capabil sa creeze un sentiment de distinctie intre experientele de diferite dimensiuni. Atunci el
realizeaza ca toate acestea, inclusiv meditatia si extazul sunt relative, si nu absolute. Se spune ca beatitudinea si
jnana nascuta din constiinta suprema este neschimbata si permanenta, dar in timpul perioadei de sadhana
(practica spirituala), de-a lungul multor nasteri, calitatea experientei se schimba. Nici chiar calitatea transei si a
constiintei sinelui si cunoasterea suprema nu sunt absolute.
Ca urmare, aspirantul simte ca toate aceste experiente trebuie depasite, pentru ca ele sunt inadecvate. Este o
experienta deosebita sa stai linistit si sa privesti retrospectiv propria ta viata. Atunci cand mintea este
introvertita, se poate vedea intreaga serie de experiente, cu continuitatea lor. Experientele pot fi simtite. Totusi,
daca comparati ultima experienta cu prima, puteti vedea totdeauna diferenta. Atunci vedeti factorii care se
dezvolta. Astfel, puteti transcende intreaga cale a sferei mentale.
Atunci realizati ca toate aceste experiente au fost in planul lui prakriti. Acesta este punctul lui purusha. Pana
ce nu este atins, toate experientele sunt in domeniul lui prakriti, chiar si cele mai fine. Acesta este planul
constiintei mentale, senzoriale. El include constiinta supramentala precum si viziunile, curentii subtili,
vibratiile telepatice, clarviziunea, clarauzul etc. Totul formeaza un proces continuu, care incepe de la planul
grosier si se continua pana la planurile mai profunde.
Aici, mintea este inclinata spre viveka (discriminare) prin analiza discriminatorie, si vede intregul trecut in
mod panoramic. Constiinta are tendinta sa graviteze spre kaivalya. Acest lucru este descris prin minunatul
cuvant kaivalyapragbharama.
Din fizica stim ca orice lucru graviteaza spre centrul Pamantului, avand ceea ce noi numim greutate. In mod
analog, in stadiul final al sadhana-ei, mintea este atrasa spre centrul de gravitatie, adica kaivalya. Astfel,
atunci cand toti agentii constiintei sunt indepartati, purusha se umple de constiinta absoluta, fiind atras spre
starea de kaivalya.
YS 4.27 4.27.t:¡cc:dÓð\:Ø )ty:y:ant:raeN: s:öskarðBy:H.

tac-chidreṣu pratyayāntarāṇi saṃskārebhyaḥ
tacchidreshu pratyayàntaràõi sa§skàrebhyaþ
tachchhidresu pratyayantarani samskarebhyah
[DM] R: In cursul discontinuitatilor sau ale fisurilor (chidra) din aceasta(viveka khyati-constiinta
discriminativa) mintea se poate umple cu alte continuturi mentale(pratyaya) interioare din cauza existentei
samskaras (impresiilor latente;intiparirilor mentale); E:In the intervals (chidra) arises other inner Pratyaya
(contents of consciousness) from the force of Samskaras; F:Au travers les cassures dans la
connaissance discriminative surgissent d'autres pratyaya (pensees parasites,fluctuations) dans le
mental dues aux impressions latentes résiduelles(samskara);S: Durante las imperfecciones de forma
intermitente el estado de discriminación (viveka) o discernimiento surgen otros pratyayas a causa de samskara
(las impresiones pasadas; impresiones latentes).
tad: R: aceasta(Viveka Khyati-constiinta discriminativa); E: that, these; chidreṣu (chidreshu): R:

fisuri;intervale;sparturi;discontinuitati;fante; deschideri;intreruperi de moment;zone vulnerabile; E:intervals ,breaks; gap;
tadchidreṣu (tachchhidresu) : R: in fisurile acesteia(intreruperile de moment ale discriminarii;viveka khyati); (practica este)
intermitenta; E: discernment lapses;in the breaks in it(temporary interruption of discrimination :viveka khyati); (practice is)
intermittent;pratyaya : R: continuturi mentale interioare;caracterizeaza functionarea constiintei prin mijlocirea
chitta;credinte,idei,ganduri;opinii; E:the content of consciousness; ideas,thoughts,distractions; perceptions, intentions,
representation; antarāṇi (antarani): R: interior;alte; E:inner;other; saṃskārebhyaḥ (samskarebhyah) : R: impresii
latente; impulsuri karmice;impresii trecute(adormite,aflate in stare de latenta) ;intipariri mentale; E:from the force of samskaras
[subconscious impressions, past impressions ,past permeations,residual or latent impressions);activators (in the depths of
consciousness); habitual cognitive patterns; previous tendencies;
[RO] Dupa ce yoginul realizeaza starea de vivekakhyati (de indepartare a ignorantei), apar momente cand el
nu poate mentine constiinta discriminativa(viveka) din cauza ca relaxarea efortului e urmata de o pratyaya.
Chiar si atunci cand mintea este plina de vairagya (detasare spirituala), parasind sfera lui prakriti si fiind
atrasa catre kaivalya, exista stadii intermediare in care ea este intoarsa inapoi, acolo unde a intrat in sfera lui
nirbija samadhi.
Acest lucru se datoreste urmelor de ignoranta (avidyaklesha), care nu sunt altceva decat urme ale vechilor
samskaras-uri (tendinte mentale) care patrund prin starea de viveka. Aici pratyaya semnifica ultima urma
care a ramas dupa arderea karmei si a samskaras-urilor, dar aceasta stare nu este constanta. Ea intervine
numai printre fluxurile de viveka. Atunci cand un yogin este stabilit in cea mai inalta forma de meditatie,
aceasta meditatie este intrerupta numai putin si temporar, pana ce el atinge punctul final, dar intervalul de
intrerupere nu-l aduce intr-o stare inferioara. Este la fel cum in timpul noptii ne trezim uneori pentru cateva
clipe, si apoi adormim la loc. Analog este si cu mintea care se simte atrasa spre kaivalya, atunci cand urmele
intiparirilor patrund prin viveka, dar viveka continua apoi. Acest fapt nu trebuie inteles gresit. Unii cred ca
arunci cand un yogin atinge stadiul final el nu mai este capabil sa priveasca inapoi datorita fuziunii complete,
dar in realitate nu este asa. Atata timp cat semintele sunt prezente, ele dau nastere la vyuthana (ivirea) din
starea de viveka, dar acest lucru nu da nastere la tulburare, deoarece semintele sunt aproape arse.
YS 4.28 4.28.han:m:ð\:aø Vl:ðS:v:dÙVt:m: .

hānam eṣām kleṡavad uktam
hànameshà§ kle÷avaduktam
hanamesam kleshavaduktam
[DM] R: Indepartarea(hanam) acestora [pratyaya (continuturile mentale); samskara(impresii

latente),chidra (fisuri;discontinuitati)] se face in acelasi mod ca si kleshas(cauzele suferintelor) despre care
s-a spus (ukta) E:Their (i.e. of pratyaya,samskara,chidra) removal [is accomplished by the same means]
as has been described for Kleshas(causes of suffering); F:Leur cessation doit être envisagée comme il a
été dit concernant les causes de malheur (kleshas);S: La remoción de éstas (pratyayas,samskara-
impresiones latentes) es similar a la destrucción de los kleshas (los impedimentos; de las manchas);
hānam (hanam) : R: ruina;distrugere; indepartare; E:distruction; cessation; removal; eṣām (esham) : R: a acestora[activarea
samskara(impresii latente);pratyaya (continuturile mentale);chidra(fisuri; discontinuitati)]; E:their;of these (i.e. of
pratyaya,samskara,chidra);
kleṡa(klesha): R: cauzele suferintelor;sursele de griji; E:afflictions; causes of suffering;causes-of-affliction;taints;obstacles
kleṡavat (kleshavad) : R: in acelasi mod ca in cazul kleshas(cauzele suferintelor;sursele de griji); E: like the causes of suffering
;in the same manner as described [in aphorism 2.10] for klesha;like that of the afflictions; causes of suffering;causes-of-
affliction;taints obstacles; uktaṃ (uktam) : R: ceea ce s-a spus;explicat;descris; YS III 22;YS IV 28; E:described, explained;
is explained; S: se afirma; se ha dicho; que la ya descrita;YS III 22;YS IV 28
Nota: vedeti:YS 2.10,11 si 26:"mijlocul de inlaturare este practicarea constiintei discriminative (viveka-
khyati),adica a "vegherii" la care se referea si Iisus];
[RO] Procesul de renastere al constiintei anterioare trebuie oprit complet. Acest lucru se face prin indepartarea
pratyayas-urilor (continuturile mintii) care se nasc datorita urmelor de personalitate, cum ar fi kleshas-urile
(tensiuni fundamentale ale mintii). Kleshas-urile sunt indepartate prin intelegerea naturii lor si a relatiei lor cu
karma. Pratyayas-urile din samadhi sunt datorate de asemenea karma-ei trecute si intiparirilor ei. Aceste
intipariri isi au radacinile in kleshas, iar kleshas-urile isi au radacinile in avidya (ignoranta). In acest fel se
face regresia pratyayas-urilor pana la radacina lor.Atunci cand avidya (ignoranta) este indepartata, kleshas-
urile dispar, puterea de discriminare evolueaza, dar datorita intiparirilor trecute apar de asemenea pratyayas
constiente. La fel cum kleshas-urile sunt indepartate prin meditatie (dhyana) si prin starea de vivekakhyati, la
fel pratyayas-urile din timpul starii de vivekakhyati (procesul de indepartare a ignorantei) pot fi eliminate
prin marirea fermitatii si stabilitatii starii de vivekakhyati.
YS 4.29 4.29.)s:öKy:an:ð|py:kÙs:idsy: s:v:üT:a ev:v:ðkKy:at:ðD:üm:üm:ðG:Hs:m:aeD:H.

prasaṅkhyāne ‘pyakusīdasya sarvathā viveka-khyater dharma-meghaḥ samādhiḥ
prasaïkhyàne 'pyakusãdasya sarvathà vivekakhyàterdharmameghaþ samàdhiþ
prasankhyaneapyakusidasya sarvatha vivekakhyaterdharmameghah samadhi
R: Enstaza suprema numita dharma megha samadhi(transa care duce dincolo de norul dharmei) este
accesibila pt.akusidasya(cel detasat de efecte;dezinteresat; nondirectiv;fara expectatii;vairagya) chiar si
fata de pra-samkhya (cea mai inalta meditatie;cea mai inalta Iluminare) daca practica in mod constant si
fara intreruperi viveka-khyati (cunoasterea sau constiinta discriminativa); E: Dharma-Megha-Samadhi
follows in the case of one, who is able to mantain a constant state of akusidasya
(dispassion;vairagya)even towards the most exalted state of enlightment (pra-samkhya) and to
exercise the highest kind of discrimination (viveka-khyateh);F: L'union désignée comme Dharma-
megha ("nuage qui déverse la vertu") est atteinte quand l'individu reste toujours akusidasya (non-
attaché ,désintéressé;vairagya) même dans l'état d'élévation suprême et l'omniscience, (pra-
samkhya) acquiert l'illumination discriminative perpétuelle(la vision du discernement;viveka-
khyateh); S: El dharmamegha samadhi el énstasis llamado 'nube de virtud' (santidad) sigue a la
sabiduría nacida del absoluto conocimiento discriminativo (o discernimiento) cuando es
desinteresado incluso a la mas elevada meditación.
prasaṅkhyāne (prasamkhyane) : R: cea mai inalta meditatie; E: elevation, summit;in the knowledge of the highest
meditation; the most exalted state of enlightment; highest illumination;api : R: chiar; E: even ; also; kusida: R: interesat; E:
interested; greed ;akusīdasya(akusidasya): R: dezinteresat;cel detasat de efecte;nondirectiv;fara expectatii;vairagya;a
aceluia care nu mai are interes; E: who has no interest left;complete disinterest;free from desire for any fruit;
dispassion;vairagya; non-attachment; one without greed;sarvathā (sarvatha) : R: sub toate aspectele;in toate felurile; E: in
all circumstances ;in every way;by all means;khyateḥ (khyateh): R: vedere;cunoastere nemijlocita; E:seeing viveka: R:
constiinta discriminativa;discernamant; E:discrimination;viveka-khyateh : R: prin cunoasterea sau constiinta
discriminativa;discernamant; E:discrimination leading to awareness of Reality;discriminative enlightenment;discriminative
knowledge; dharma: R: lit.:"a purta,a tine,a sustine" desemneaza in hinduism unul dintre cele patru teluri ale vietii, cunoscute
in hinduism sub numele de purusharthas si de varga sunt:kama(placerea fizica ori emotionala;satisfactia:bhoga;fericirea)
artha (prosperitatea materiala;bogatia;faima;statut social), dharma (datoria;conduita dreapta;dreptatea;legea;traditia;vedeti YS
4.34) si moksha (salvarea;eliberarea) [vedeti si: YS 2.13]; artha e considerat a fi un scop nobil atat timp cat respecta regulile
yama si niyama din "Codului Vedic de conduita" (vedeti in comentariul la: YS2.31). Conceptul artha include obtinerea
faimei (unei largi recunoasteri),acumularea bogatiilor sau a unei averi, si detinerea unei inalt statut social . Se afla in pozitia a
doua pe scara purusharthas(telurilor vietii) deasupra kama( cautarii placerii fizice ori emotionale) dar mai jos decat dharma
(dreptatea;legea;traditia) si moksha (salvarea;eliberarea); [vedeti imaginea gunas si celor patru teluri ale vietii
(purusharthas)];vietii(purusha artha;varga;see YS 4.34); indatoririle,conduita corecta conduct;‘righteousness’"adevarata
natura"pe care omul nu o poate realiza decat in limitele situatiei sale karmice;dharma(in lb.chineza:"fa" e un concept central in
buddhism cu semnificatii diverse:1.legea cosmica("marea ordine") la care tot universul se supune;2.calea aratata de Buddha,care
a devenit constienta de aceasta lege;3 ansamblul de reguli etice si de norme de comportament;4.manifestarile realitatii(lucruri,
fenomene,factori existentiali; reflexul fenomenelor in minte:ganduri,continuturi psihice,idei); legii,virtutii, virtuoasei
armonii;adevarului;purei claritati; semnificatia din YS 4.12: calitati;caracteristici;proprietati;functii;legii de actiune;conexiuni
intrinsece dintre parametrii de stare a unui fenomen; legi universale; schimbarii in forma;lumea manifestarii gunas si a
combinatiilor acestora (dharmas);lumea dharma e ca un nor care ecraneaza realitatea; E: the word dharma(duty;right
conduct;‘righteousness’) is derived from the root, Dhr, meaning ‘to hold’ Dharma is so called, because it holds the people;the
word Dharma is ‘that which holds’ this world, or the people of the world, or the whole creation from the microcosm to the
macrocosm. It is the eternal Divine Law of the Lord. Dharma is the foundation for the welfare of humanity; virtues;merits;
properties; visible form, experiential substance; powers; pure clarity; one of the four aims of life(purusharthas; varga)[see:YS
4.34]; meghaḥ (meghah): R: norul; ceata ;ploaia;norul sau ceata prin care constiinta trece in starea critica de Asamprajata
samadhi; E: cloud;rainfall; rain showers cloudy or misty condition through which consciousness passea in the critical state of
Asamprajata samadhi dharma-meghah : R: norul dharmei (legii,virtutii,virtuoasei armonii sau adevarului); ploaia dharma-
ei ; ploaia purei claritati; E: "dharma cloud;"the cloud of virtues(merits;powers)";rainfall of dharmas(pure clarity; properties);
s:m:aeD:samādhi (samadhi) : R: transa mistica;enstaza; vedeti:samadhi in Dictionar Sanskrit-Roman-Englez/Sanskrit-
Romanian-English Glossary; E:trance;enstasis;dharma-meghah-samadhi: R: transa care duce dincolo de norul dharmei la
Realitate si Kaivalya(eliberare); transa care ne face invulnerabili la recadere; E:that state of consciousness called "the cloud of
virtue";
The meaning of Dharma

The word dharma(duty;right conduct;‘righteousness’) is derived from the root, Dhr, meaning ‘to hold’
Dharma is so called, because it holds the people. The word Dharma is ‘that which holds’ this world, or
the people of the world, or the whole creation from the microcosm to the macrocosm. It is the eternal
Divine Law of the Lord. Dharma is the foundation for the welfare of humanity; it is the truth that is
stable for all time.The original name of Hinduism is Sanathana dharma or Righteousness forever
was the original name of Hinduism. It was Persians who invaded India during 6th century B.C. who
gave the name Hinduism meaning the Religion of people living near river indus. In Persian the letter H
and S are pronounced almost the same so they mistook the word Sind [ Sanskrit name for Indus] to H
and then started calling Hindus and Hinduism
Revere duty(dharma) as God. Then egoism will disappear and the sense of the unity of all life in the
Divine will be evident, as never before.Do your duty as a sincere Sadhana.Engage yourselves in your
duties as intelligently and as devotedly as you can; but carry out your duties as if they are acts of
worship offered to God, leaving the fruit of those acts to His will, His Compassion. Do not be affected
when the results you anticipate are not produced; do anticipate at all, but leave it to Him. He gave
you the time, the space, the cause, the material, the idea, the skill, the chance, the fortune, and you
did but little of your own. So, why should you feel as if you are the doer?
[F] Comments: It is not clear what the precise meaning of the term dharma is here. Some translators have rendered it
as “virtue,” but at that level of ecstatic realization, it makes little sense to speak of the yogin as virtuous or not
virtuous. He has transcended the moral categories of ordinary life. More appropriately, dharma could here be
understood, as in certain Buddhist contexts, to refer to the primal Reality. In other words, at the consummation of the
vision of discernment, the yogin is, as it were, enveloped by the Self. This ecstasy is a transitional phase that removes
all spiritual ignorance and therefore all its fateful repercussions (such as karma and suffering), and is followed
directly by the event of liberation.
[RO] Cand starea de vivekakhyati este in totalitate realizata, si intiparirile care provoaca intrerupere sunt de
asemenea stapanite, meditatia culmineaza cu cea mai fina stare de samadhi, numita dharmamegha samadhi.
Este interesant de remarcat ca la acest nivel yoginul este detasat chiar si fata de iluminare. Exista o vairagya
(detasare spirituala) totala, chiar si in ceea ce priveste vivekakhyati si yoginul devine liber de dorinta de a
atinge kaivalya. Pana acum el a fost impulsionat de ambitia de a atinge kaivalya; acum, chiar si acea sete este
depasita. De indata ce el se apropie de punctul culminant, dorinta de a atinge acel punct se stinge.
Akusida inseamna a nu astepta nici un rezultat. Acesta este o stare in care yoginul renuta la ideea de a dobandi
ceva sau de a realiza ceva prin meditatia pe care o face. Ambitia si interesul sunt depasite. Sadhana este
realizata, dar nu se urmareste nimic de pe urma ei. Nu exista atasament nici chiar fata de kaivalya. Este foarte
interesant de observat ca dorinta pentru a atinge kaivalya, dorinta care-l ghideaza pe aspirant de la cel mai
inferior punct al constiintei pana la realizarea constiintei supreme, este in mod automat parasita chiar cand
fiinta este pe punctul de a atinge kaivalya. Acest lucru da nastere la dharmamegha samadhi. In aceasta sutra
toate semintele intiparirilor trecute sunt complet arse, karma este dizolvata si portile Realitatii sunt deschise.
Misterele si curiozitatile nu mai exista.
Cuvantul dharma nu inseamna aici nici religie, nici datorie. El desemneaza proprietatea inerenta sau functia
caracteristica. Dharma implicata aici este SAT, CHIT, ANANDA, ceea ce este o caracteristica universala sau
o functie a constiintei superioare. Megha este un termen tehnic care inseamna o stare mistica care poate fi
descrisa ca fiind o stare foarte superioara de constiinta, prin intermediul careia avem experienta lui sat-chit-
ananda. In sanskrita, "megha" inseamna "nor". Ea este norul care aduce ploaia experientei lui sat, chit si
ananda. El nu poate fi descris prin limbaj, prin cuvinte. Se poate spune ca este o stare extrem de inalta in care
are loc experienta omogena a lui sat, chit si ananda.Acest lucru devine posibil atunci cand s-a atins ultimul
stadiu al lui nirbija samadhi. Sa luam un exemplu; atunci cand un om moare, ultimul moment al vietii sale
este momentul in care isi vede intreaga viata trecandu-i prin fata ochilor. El nu vede nimic clar, dar are un fel
de constiinta mistica a tot ceea ce s-a intamplat de-a lungul vietii sale. El isi priveste viata ca si cum ar privi un
peisaj. Marea experienta din dharmamegha samadhi este asemanatoare si are loc chiar in momentul
eliberarii. Acest lucru pune capat tuturor eforturilor, pune capat sadhana-ei, meditatiei si lui samadhi.
Eliberarea inseamna rupere, iar dharmamegha samadhi este punctul ultim al scopului urmarit de Yoga
abhyasa. Dupa ce acesta a fost atins, yoginul intra intr-un nou domeniu al existentei si activitatii.
YS 4.30. 4.30.t:t:HVl:ðS:km:üen:v:àe¶:H.
tataḥ kleṡa-karma-nivṛttiḥ tataþ kle÷akarmanivçttiþ
tatah kleshakarmanivrittih
R: Atunci(gratie dharma megha samadhi) se sting (nivrittih) cauzele suferitelor (kleshas) si efectele lor
(karma); E:Then follows freedom from cause of afflictions (kleshas)and effect of afflictions (karma);
F: A partir de cela, cessent les causes des afflictions(kleshas) et leurs effets (karma);
S: Posteriormente(la interiorización suprema) surge la libertad de las consecuencias de las acciones
(karmas) basadas en las causas de aflicción (kleshas);
tataḥ (tatah) : R: atunci;dupa aceea; E: therefore, from these, from that;kleṡa (klesha) : R: cauzele suferintei; E:causes of
affliction; taints;five obstacles; hindrances; cause of suffering, corruption, hindrance, affliction, poison;
v:àe¶: vṛtti(vritti) : vedeti:vrittis in Dictionar Sanskrit-Roman-Englez/Sanskrit-Romanian-English Glossary: nivṛttiḥ
(nivrittih):stingerea;incetarea; disparitia;anularea,dizolvarea;eliberarea de; E:cessation of ;freedom from;the discontinuation;
Nota:dizolvarea (nivrittih) localizarii in constiinta periferica(si in ego) elimina atat subiectul receptor (al
suferintelor; kleshas),cat si subiectul emitator (al faptelor; karma);
Dharmamegha-Samadhi in the Yogasutras of Patajali: a Critique
By Rukmani, T S
Starting with Mircea Eliade, who worked intensively in the field of Yoga, scholars have been intrigued by the
concept of dharmamegha- samadhi. There is no uniform understanding of this important stage in samadhi among
Yoga scholars. Eliade identified asmitanugata- samprajata-samadhi (samadhi accompanied by the sense-of-I) as
dharmamegha-samadhi, calling it:
"the cloud of dharma," a technical term that is difficult to translate . . . but that seems to refer to an abundance . . . of
virtues that suddenly fill the yogin. . . . [H]e has a feeling of "Enough" in respect of all knowledge and all
consciousness-and this complete renunciation leads him to asamprajata-samadhi, to undifferentiated enstasis.1
Hariharananda Aranyaka, in his glossary to his Yoga Philosophy of Patajali, describes dharmamegha-samadhi as
"The final state of concentration, when the devotee becomes disinterested even in omniscience and omnipotence."2
Both Eliade and Aranyaka seem to suggest that dharmamegha is the last stage of samprajata-samadhi. Usharbudh
Arya, much like Eliade, also seems to indicate that this is "the higher stage of asmita- accompanied samadhi" and
then goes a step further and states that it is "the initial stage of acognitive asamprajata-samadhi. Dharmamegha is
endless; the yogi dwells only in his own essential nature."3 On the other hand, Georg Feuerstein, while admitting that
dharmamegha is "the precursor to ultimate liberation," also mentions that "The dharmamegha-samadhi is the highest
form of "supraconscious ecstasy" (asamprajata-samadhi). "It is the final moment in the . . . yogic journey when the
primary constituents of nature resolve into their transcendental matrix." And he equates this to liberation or self-
realization.4 Feuerstein is not clear as to whether dharmamegha- samadhi stands for "the precursor to . . . liberation"
or "liberation" itself. And Ian Whicher, like Feuerstein, understands dharmamegha to be a synonym of asamprajata-
samadhi: "Thus dharmamegha-samadhi is more or less a synonym of asamprajata- samadhi and can even be
understood as the consummate phase of supracognitive samadhi or enstasy, the final step on the long and arduous
yogic journey to authentic identity and 'aloneness.' "5
In the light of these different understandings of the term dharmamegha in the Yogasutras, we will try here to look at
the original Yogasu tras, along with the commentaries of Vyasa, Vacaspati Misra, Vijanabhiksu, Sankara, and
Nagojibhatta, and see if we can come up with some consistent comprehension of the usage of this term in the
Yogasutras.
Dharmamegha-samadhi, according to Patajali's Yogasutras, is a stage when there is a continuous flow of

vivekakhyati (insight) attained by the yogi through practice of the highest detachment (paravairagya).6 This arises
only when there is detachment even toward insight itself.7 Nirbija samadhi or asamprajata closely follows the stage
of dharmamegha. Thus, it appears as the last stage of samprajata-samadhi, whose immediate result is asamprajata.
This is the understanding one gets of dharmamegha from Patajali's Yogasutras. It therefore appears, at least from the
Yogasutras, that some of our above-mentioned scholars of Yoga have not correctly represented Patajali. Moreover,
almost all commentators, beginning with Vyasa, have identified dharmamegha with prasamkhyana and also as the
stage of jivanmukti in Yoga. Let us see if there is justification for such a reading of dharmamegha from the
Yogasutras themselves.
The one and only instance where Patajali uses the term dharmamegha is in the Kaivalyapada.8 The translation of that
sutra is "In the case of one who has no interest left even in the highest state of elevation (prasamkhyana) (and) who
has continuous insight (vivekakhyati), there arises the samadhi known as dharmamegha."
This sutra comes in the wake of the description of the wise one who sees the distinction between the intellect and
purusa (vissadars).9 The citta (mind) of such a one devotes itself to kaivalya and its means, that is, viveka
(insight).10 At this stage the subliminal impressions (samskaras) of activity are burned, and only the
vivekasamskaras exist.11 And then, in IV.29, Patajali says that dharmamegha occurs when one becomes disinterested
even in the highest prasamkhyana. Thus, in sutra IV.29 there seems to be a distinction drawn between prasamkhyana
and dharmamegha. If prasamkhyana stands for the highest stage of viveka (insight), then sutra IV.29 suggests that
dharmamegha closely follows this prasamkhya na. It suggests a state when there are only vivekasamskaras as residue
in the citta, and dharmamegha results as the limit of prasamkhyana or samprajata-samadhi.
This is the meaning understood by almost all the commentators starting with Vyasa. But while Patajali continues and
in sutra IV.3012 only mentions that at this point there is a cessation of all klesas (afflictions) and all karmasayas
(samskaras of activity), the commentators all infer that this cessation of klesa and karma means jivanmukti.
Continuing on the same lines, in IV.32 Patajali mentions that the gunas have now completed their task,13 which
Vyasa understands as: "on the appearance of dharmamegha the basis of the gunas comes to an end."14 After a brief
interlude on what sequence or karma stands for in IV.33,15 Patajali defines kaivalya in IV.34.16 Vyasa's introduction
to this last sutra states: "when there is cessation of the sequence of activity of the gunas, there is kaivalyam."17 Once
Vyasa declares that "on the cessation of klesas and karma the vidvan becomes liberated,"18 confusion has set in.
Practically all commentators after that accept the equation between dharmamegha and jivanmukti. We will discuss
this question later.
Meanwhile, there is a further question that has to be dealt with here, namely whether or not prasamkhyana and
dharmamegha are synonyms. While IV.29 suggests that prasamkhyana is the highest viveka, and dharmamegha
arises when one is disinterested even in that, commentators beginning with Vyasa have equated prasamkhyana with
dharmamegha. Under I.2 Vyasa says that "when the mind has the remainder of rajas removed then it tends toward
dharmamegha, and that is the highest prasamkhyana."19 Except for Bhoja, commentators like Vacaspati Misra,
Vijanabhiksu, Vivaranakara Sankara, Hariharananda A ranyaka, et al. repeat this and equate dharmamegha with
prasamkhyana.
So we have two positions on hand: (1) where prasamkhyana is equated with dharmamegha, and (2) where
prasamkhyana leads to dharmamegha. The third question as to whether the dharmamegha state is a jivanmukti stage
can be dealt with after trying to disentangle the first question.
It seems that Vyasa understood prasamkhyana as dharmamegha, for he uses prasamkhyana to accomplish the task of
burning the klesa seeds on more than one occasion. Thus in Sadhanapada II.2.4 and 11, Vyasa comes back to the
prasamkhyana state. Under II.2 he states that the klesas become like burnt seeds through the fire of prasamkhyana
and are unfit to give rise to samsara.20 Under II.4 Vyasa reiterates that kriyayoga weakens the klesas, but the
weakened klesas are destroyed through prasamkhyana dhyana.21 Under Yogasutras II.11, he once again says that the
klesas weakened by kriyayoga are to be destroyed through the meditation known as prasamkhyana.21 Yet again, in
II.13, prasamkhyana is mentioned as when the klesas reach a burnt-seed stage.23
Vyasa and later commentators all use viveka, vivekakhyati, praja, anyatakhyati, and many more words as the
equivalent of both prasamkhyana and dharmamegha as well as rtambhara-praja.24 Rtambhara- praja is the last stage
of the super-reflective samprajata-samadhi or nirvicara-sama dhi, which is samadhi practiced on a subtle object.
Vyasa's description of this state is similar to the rise of dharmamegha that he describes under I.2. Thus, he says that
sattva not overpowered by rajas and tamas has the nature of purity and it is a clear flash of insight (praja).25 He goes
on to state in I.48 that this praja is called rtambhara-praja, as it bears or reveals only the truth.26
At this stage it is important to bring in the notion of jivanmukta, which is connected with one who has reached the
dharmamegha stage or rtambhara-praja. We saw that Vyasa made the connection between a jivanmukta and
dharmamegha in IV.30. Following his lead, though Vyasa himself does not mention the last burntseed stage of
prasamkhyana specifically with jivanmukti, other commentators do so. Vacaspati Misra's commentary on Yogasu
tras IV.29 and 30, for instance, connects the stage of dharmamegha- samadhi with that of a jivanmukta as follows:
"When there is no other thought then there is insight (vivekakhyatih) at all times. At that stage he has the samadhi
known as dharmamegha."27 "Then even while living he is liberated."28 Again we find Vijanabhiksu paraphrasing
"prasamkhyanavatah" in II.4 as: he who has direct perception of the difference between purusa and prakrti
(vivekasaksatkarinah) or who is a jivanmukta (jivanmuktasya).29 The burnt-seed stage of the klesas as the fifth stage,
is contrasted with the prasupta (dormant), tanu (weakened), vicchinna (interrupted), and udara (fully manifest) stages
of the klesas. This fifth state is also called the last embodied state (caramadeha).30 Thus, the prasam- k\hyana state is
also called the last embodied existence of a yogi. Hariharananda Aranyaka explicitly defines this last state as a
jivanmukti stage, under II.4.31 Vyasa himself, while discussing vairagya (detachment) in I.15, equates prasamkhyana
with what is known as vasikara, which is the detachment that is associated with this stage.32
But following this sutra, the next sutra (I.16) states that the highest detachment is absence of greed toward the
gunas.33 The distinction between apara (lower) and paravaira gya is that the former is detachment from objects
whereas the latter is clear knowledge without an object (janaprasadamatram). From Aranyaka's commentary it does
not seem to be different from the dharmamegha described in I.2, for he says it is only devoid of both rajas and tamas
and is just an insight into the difference between sattva intellect and purusa.34 Vyasa also adds that kaivalya follows
almost immediately after paravairagya (nantariyakam kaivalyam).35
Again the point is stressed that prasamkhyana, caramadeha, paravairagya, and dharmamegha are all just immediately
before kaivalya. So far we have only evidence to equate prasamkhyana with dharmamegha. And since only
asamprajata-samadhi can result in kaivalya it is difficult to understand how a yogi attaining dharmamegha can be a
jivanmukta. To complicate matters further, Vyasa mentions under I.18 that the means to asamprajata is paravairagya,
or, in other words, dharmamegha is a means to asamprajata.36 S ankara, the Vivaranakara, goes a step further, and
under IV.29 says that dharmamegha is so called because it rains the highest dharma called kaivalya.37 So, if a
jivanmukta is a kevalin, then the dharmamegha stage cannot be equated to the jivanmukti stage. We would either
have to argue that there is no concept of jivanmukti in yoga or have to consider the jivanmukta as only a way of
describing a yogi who has reached the highest stage of samprajata- samadhi.
The question that all this raises is whether or not Vyasa, the first commentator, has been accurate in interpreting
prasamkhyana as dharmamegha. If we can remove the equation between prasamkhyana and dharmamegha as
synonyms then there can be a solution to this enigma. We have therefore to look at those sutras themselves where
Vyasa equates these two terms and then draw our own conclusions as to the correctness or otherwise of this position.
The first sutra, as pointed out already when Vyasa connects the two terms, reads as yogascittavrttinirodhah; that is,
yoga is restraint of the modifications of the mind. Even if this necessitates a definition of what yoga is and what the
modifications of the mind are and the two types of yoga, there does not seem to be any necessity for equating the
highest stage of samprajata called dharmamegha with prasamkhyana here, unless it was very much part of the
tradition, and so Vyasa, respecting the tradition, could have mentioned it. But one redeeming feature here is that he
calls it the highest prasamkhyana (param-prasamkhyanam).38 So perhaps the highest prasamkhyana is after all
dharmamegha.
The next sutra is I.15, where vairagya or detachment is defined. Its technical term is vasikara in Yoga. Here Vyasa
equates vasikara with prasamkhyana and in the next sutra distinguishes it from paravairagya (superior detachment).
Kaivalya closely follows this paravairagya. So even in this sutra Vyasa is covered, for prasamkhyana is only a
lower vairagya and is not equated to dharmamegha. Thus, in the Samadhipada, Vyasa maintains that there is a
paravairagya that can be equated to the highest prasamkhyana, which can be the same as dharmamegha.
In the Sadhanapada, Vyasa has not been very careful in maintaining this distinction between prasamkhyana and its
highest form. Under II.2, which discusses the weakening of the klesas, Vyasa describes the fire of prasamkhyana as
reducing the klesas to a burnt- seed state and unfit for further activity.39 This can only happen in the last stage of
sampraja ta and thus in the dharmamegha state. So we see that in this bhasya, under II.2, Vyasa does indeed suggest
the identity of prasamkhyana and dharmamegha due to the same effect that they both achieve. Later commentators
like Bhiksu will go further and equate this stage to the jivanmukti state without any warrant from either Patajali or
Vyasa.40
Sutra 4 of the Sadhanapada talks of avidya as the basis for different klesas and their various states such as dormant,
weakened, interrupted, or fully manifest. Under this sutra Vyasa introduces the yogi who has achieved prasamkhyana
and calls him as having his last embodied existence (caramadeha), and also says that his klesas have all reached the
burnt-seed stage.41 Again there is no distinction drawn between a lower and a higher prasamkhya na, and the
function of dharmamegha is attributed to one having prasamkhyana. And of course later commentators like Bhiksu
equate one with prasamkhyana as the jivanmukta. In II.11 prasamkhyana is mentioned by Vyasa as being capable of
destroying the klesas. Again there is an equation with dharmamegha because of the same effect. Other commentators
also equate praja with this stage. In II.13 Vyasa again talks about the klesas being burned by prasamkhyana and
incapable of giving rise to any more results. Thus, having made the equation with param-prasamkhyanam in I.2,
Vyasa then does not mention that equation in the later sutra-bhasyas and attributes the function that belongs to
dharmamegha, as the last stage of samprajata, to the prasamkhyana state.
In Vibhutipada III.49 and 50 Vyasa describes the sattva intellect cleansed of both rajas and tamas as attaining a
clarity (vaisaradya), a state in which there is knowledge of the difference between the intellect (prakrti) and purusa.
This stage is again equated to the burnt-seed stage of the klesas, when the gunas are no more active.42 Thus,
anyatakhyati, dharmamegha, prasamkhyana, dagdhabijabhava, praja, prasada, vaisaradya, rtambhara-praja, and
vivekakhyati are all being used interchangeably by Vyasa and the other commentators. Starting with the
Sadhanapada, paramprasamkhyanam has gone out of circulation, and we find only prasamkhyana doing the rounds.
Patajali's Yogasu tras confine themselves up to this point to the definitions of yoga-vairagya, also called vasikara;
paravairagya, also called gunavaitrsnya; rtambhara-praja, and asamprajata-sama dhi, also called nirbija-samadhi-all
in the Samadhipada. In the Sadhanapada again, kriyayoga is defined in II.2, and in II.11 the method for destruction of
the modifications of klesas is mentioned as dhyana. The third pada defines anyatakhyati in III.49 and also mentions
the powers of omniscience and omnipotence that come in its wake. Thus, it is very clear that this state is not kaivalya
by any remote chance. It is still only a siddhi, albeit the most important one in the Yogasutras. However, Patajali goes
on to state in III.50 that only by practicing vairagya toward anyatakhyati can kaivalya result.43 Thus, in the first three
padas, Patajali has not introduced the words prasamkhyana or dharmamegha, whereas he has defined anyatakhyati,
vairagya, vasikara, rtambhara-praja, samprajata, and asam prajata-samadhis.
The fourth pada is important, for it is only in this pada that Patajali has the only single reference both to
dharmamegha and prasamkhyana, in IV.29, as mentioned at the beginning of this essay. In IV.25 Patajali introduces
the word visesadarsi,44 which seems to be the same as anyatakhyati. In such a one there is wisdom and cessation of
egocentric thoughts, and he is getting close to liberation (kaivalya). In such a one insight is not continuous as yet, and
the intervening samskaras are to be burned through samskaras of knowledge (anyatakhyati) (IV.28). And then comes
the crucial statement that in one who loses interest even in prasamkhyana (the highest state of elevation) and has
continuous vivekakhyati (insight) there arises the samadhi known as dharmamegha. This sutra is not ambiguous at
all. It is only after prasamkhyana that dharmamegha comes into being.
Vyasa has the same understanding of IV.29 and states that dharmamegha is a consequence of the detachment from
prasamkhyana. Patajali then adds in IV.30 that "From that there is cessation of klesa and karma"-the 'that' here being
anuvrtti of dharmamegha from IV.29. Patajali says nothing about jivanmukti in IV.30, but Vyasa equates this stage to
the jivanmukti state. In IV.31, as in III.49 earlier, it is mentioned that the yogi has infinite knowledge
(janasyanantyat) at this stage; so, according to Patajali, this stage has to be equated with anyatakhyati in III.49 and
nothing more, certainly not jivanmukti.
My reading of the Yogasutras does not convince me that Patajali had the idea of jivanmukti in mind at all. I have all
along maintained that Yoga is an independent system of thought and have pointed to the many ways in which Yoga
differs from Samkhya even though there may be some basic metaphysical agreements.45 While jivanmukti can fit
Samkhya, Yoga, with its twofold division of yoga as samprajata and asamprajata, cannot easily accommodate
jivanmukti. So the radical stand would be to disagree with Vyasa and all the commentators who argue for a
jivanmukta stage, similar to the Samkhya or Advaita Vedanta stance.
It is revealing to see, however, that Bhoja does not fall into this trap at all. Under IV.29, he defines prasamkhyana as
the reflection on the intrinsic nature of the mutually dissimilar tattvas systematically.46 And then he goes on to say
that in one who has this quality and is disinterested in it, due to the non-rising of other thoughts, there is only the
residue of all-encompassing vivekakhyati, which results in dharmamegha. He then defines dharmamegha as that
which rains the superior dharma that is neither dark nor bright and that achieves the ultimate goal of purusa.47 And
i\n IV.30, while Vyasa et al. understand it to be the state of jivanmukti, Bhoja just states that there is cessation of the
klesas and the different kinds of karma.48 So, it appears that Bhoja seems to be more faithful to the sutras
themselves. Since traditionally Bhoja comes after Vyasa in time, it is indeed amazing to notice how he is not
influenced by Vyasa's bhasya at all.
Coming back to Vyasa and the other commentators who have been influential over a long period in promoting the
jivanmukti idea in Yoga, it is still relevant to find some understanding of the situation, if we can view the stage of
dharmamegha, as Patajali says, as a state when the gunas are no longer active, or as a state when all the klesas have
reached a burnt-seed stage, which can also qualify as a liberated state of jivanmukti, albeit in a weak sense. After all,
Yoga has all along tried hard to prove that the basis of all the trouble in samsara is due to the klesas (avidya, asmita,
raga, dvesa, and abhinivesa). So if the klesas have reached a burnt- seed stage due to dharmamegha, this can qualify
for a state of liberation from the ills of samsara, and there is no harm in accepting it as jivanmukti, even though
different from the Samkhyan and Advaita Vedanta types. Then, like the Naiyayika's definition of karana, we could
say that dharmamegha is a cause that exists at the same place as asamprajata, immediately preceding its
production.49
Notes
1 - Mircea Eliade, Yoga: Immortality and Freedom, p. 84.

2 - Aranyaka, Yoga Philosophy of Patajali, p. 473; also pp. 9- 10.
3 - Arya, Yogasutras of Patajali, vol. 1, p. 453.
4 - Feuerstein, The Shambhala Encyclopedia of Yoga, pp. 86-87.
5 - Whicher, The Integrity of Yoga Darsana, p. 283.
6 - tatparam purusakhyatergunavaitrsnyam (Yogasutras I.16).
7 - prasamkhyane'pyakusidasya sarvatha vivekakhyaterdharmameghah (ibid., IV.29).
8 - Ibid.
9 - visesadarsina atmabhavabhavananivrttih (ibid., IV.25).
10 - tatrapyasti visesadarsanabijamapavargabhagiyam karmabhinirvartitamityanumi yate (Vyasa's commentary on
Patajali's Yogasutras [hereafter VyBh] IV.25).
11 - hanamesam klesavaduktam (Yogasutras IV.28).
12 - tatahklesakarmanivrttih (ibid., IV.30).
13 - tatahkrtarthanam parinamakrama-parisamaptirgun anam (ibid., IV.32).
14 - tasya dharmameghasyodayat krtarthanam gunanam parinama- kramah- parisamapyate (VyBh).
15 - ksanapratiyogiparinamaparantanirgrahyahkramah (Yogasutras IV.33).
16 - purusarthasunyanam gunanam pratiprasavahkaivalyam svarupapratisthavacitis aktiriti (ibid., IV.34).
17 - gunadhikaraparisamaptau kaivalyamuktam.
18 - klesakarmanivrttau jivanneva vidvan vimukto bhavati (VyBh).
19 - tadeva rajolesamalapetam svarupapratistham sattva- purusanyatakhyatimatram dharmameghadhyanopagam
bhavati. tat param prasamkhyanamityacaksate dhyayinah (VyBh I.2).
20 - pratanukrtan klesan prasamkhyanagninadagdhabijakalpanaprasavadharminahkarisyatiti (VyBh II.2).
21 - prasamkhyanavato dagdhaklesabijasya sammukhibhute'pyalambane nasau punarasti, dagdhabijasya
kutahpraroha iti (VyBh II.4).
22 - kriyayogena tanu-krtahsatyahprasamkhyanena dhyanena ha tavyah (VyBh II.11).
23 - napanitakleso na prasamkhyanadagdhaklesabijabhavo veti (ibid., II.13).
24 - T. S. Rukmani, "Tension between Vyutthana and Nirodha in the Yoga-sutras," Journal of Indian Philosophy 25
(1997): pp. 613-628.
25 - asuddhasyavaranamalapetasya praka satmano buddhisattvasya rajastamobhya
manabhibhutahsvacchahstithipravaho vaisaradyam . . . tadayogino bhavatyadhya tmaprasadahbhu
tarthavisayahkarmananurodhisphutapraja "lokah(VyBh I.47).
26 - tasyartambhareti samjabhavati, anvarthaca sa, satyameva bibharti (VyBh I.47).
27 - . . . tasya na pratyayantarani bhavanti. tatahsarvathavivekakhya tiriti. tada 'sya dharmameghahsamadhirbhavati
(Tattvavaisa radi, in Yogasutras IV.29).
28 - . . . punarjivannneva mukto bhavati (ibid., in Yogasu tras IV.30).
29 - prasamkhyanavato vivekasaksatkarino jivanmuktasya dagdhaklesabijasya (Yogavarttika II.4).
30 - atahksinaklesahkusalascaramadeha ityucyate (VyBh II.4).
31 - tatascaramadeho jivanmukta iti (Bhasvati II.4).
32 - cittasya visayadosadarsinahprasamkhyanabaladanabhogatmika heyopadeyas u nya vasikarasamja vairagyam
(VyBh I.15).
33 - tatparam purusakhyatergunavaitrsnyam (Yogasu tras I.16). janasyaiva parakastha vairagyam (VyBh I.16).
34 - janasya yahprasadascaramotkarso rajolesamalahinata, ata eva sattvapurusanyatakhyatima trata (Bhasvati I.16).
35 - etasyaiva hi na ntariyakam kaivalyamiti (VyBh I.16).
36 - samadhirasamprajatahtasya param vairagyamupayah (VyBh I.18).
37 - kaivalyakhyam paramdharmamvarsatiti dharmamegha iti samja (Vivarana IV.29).
38 - See note 19 above.
41 - See notes 21 and 30 above.
42 - (a) nirdhutarajastamomalasya buddhisattvasya pare vaisaradye parasyam vasikarasamjayam vartamanasya

sattva-purusanyatakhyatima trarupapratisthasya (VyBh III.49); (b) yadasyaivam bhavati klesakarmaksaye
sattvasyayam vivekapratyayo dharmah. . . evamasya tato virajyamanasya ya ni klesabijani
dagdhasalibijakalpanyaprasavasamartha ni (VyBh III.50).
43 - tatvairagyadapi dosabijaksaye kaivalyam (Yogasutras III.50).
45 - T. S. Rukmani, "Sankhya and Yoga: Where They Do not Speak in One Voice," Asiatische Studien / E tudes
Asiatiques 53 (3) (1999): 733-753.
46 - tattvanam yatha-kramam vyavasthitanam parasparavilaksanasvaru pavibhavanam (Bhojavrtti IV.29).
47 - prakrstamasuklakrsnam dharmamparamapurusa rthasadhakam (ibid.).
48 - klesanamavidya dinamabhinivesantanam karmanam ca sukladibhedena trividha nam janodayat
purvakarananivrttirbhavatiti (ibid., IV.30).
49 - avyavahitapurvaka lavacchedena karyadese sattvam.
[RO] Dupa ce yoginul atinge sat-chit-ananda prin dharmamegha samadhi, el nu mai este afectat de
kleshas-uri si de karmas-uri. Aceste doua instrumente de legatura, care il trag pe jiva (sinele incarnat) in
lumea experientei, sunt complet dizolvate de influenta lui dharmamegha samadhi. Odata ce aceste doua
instrumente sunt distruse, sadhana (practica spirituala) yogina se termina.
Trebuie inteles ca scopul imediat al sistemului Yoga este de a elimina avidya (ignoranta) si kleshas-urile
(tensiunile fundamentale ale mintii). Realizarea lui kaivalya (realizarea de sine) nu este efectul direct ci ea este
un efect indirect, obtinut prin indepartarea kleshas-urilor. Este numai descoperirea unei stari care era deja
acolo prin insasi natura lui purusha. Jivanmukti ("eliberat in aceasta viata") este radacina ultima in Yoga. Ea
desemneaza starea de eliberare de captivitatea lui prakriti si a celor trei gunas (insusiri fundamentale).
Domeniul lui prakriti incepe cu avidya (ignoranta) si se termina cu jivanmukti ("eliberat in aceasta viata").
Atunci cand jivanmukti experimenteaza beatitudinea eterna, acest lucru este dincolo de domeniul lui prakriti.
Jivanmukta poate privi prakriti din afara, deoarece el insusi nu mai este in ea. El realizeaza in acelasi timp
intelegerea practica atat a lui prakriti cat si a lui mukti (eliberat spiritual).
Cu toate ca este adevarat ca starea ultima de mukti este deja in noi, ea este insa ascunsa de avidya si de
intiparirile actiunilor trecute. Atunci cand acestea sunt indepartate prin yoga, starea care era deja acolo este
descoperita ca noua.Prin urmare, aspirantul spiritual nu trebuie sa renunte niciodata la sadhana sa, pana ce nu
a atins in cele din urma experienta beatitudinii, in virtutea eliminarii lui prakriti si a celor trei gunas. El
trebuie sa continue calea yoga pana ce el devine un centru de pura constiinta in Realitatea Suprema, fiind
complet separat de prakriti. Dupa ce s-a realizat dharmamegha samadhi, kleshas-urile si karmas-urile nu-l
mai leaga pe yogin. Pentru el, acestea devin non-existente.
Procesul de mukti este format din doua parti, si anume mukti individuala si mukti cosmica (prakriti
moksha). Cea de-a doua este eliberarea atat de prakriti cat si de purusha. Atunci cand un individ se
elibereaza de kleshas si karmas acestea exista totusi undeva in prakriti, cu toate ca pentru el au disparut. La
sfarsitul unui ciclu, totul se cufunda in prakriti. Acest lucru este prakriti moksha. Un om bogat care sta intr-o
camera cu aer conditionat in timp ce afara este vara si canicula, poate fi comparat cu un jivanmukta.
Disparitia caldurii dupa sezonul ploios poate fi comparata cu prakriti moksha. Deci acestea sunt cele doua
aspecte ale lui mukti - unul individual, celalalt universal. Eforturile facute de oamenii de aici si din alte parti
vizeaza numai eliberarea individuala. Profeti ca Isus, Buddha, Sankara, sunt exemple de eliberare
individuala. Eliberarea universala nu poate fi realizata de un singur individ; tot ceea ce poate face el este de a
realiza o sadhana (practica spirituala) intensa pentru a obtine eliberarea pentru el insusi.
Acestea sunt cele doua fatete ale eliberarii; una este abordarea evazionista, cealalta este abordarea practica.
Abordarea unui yogin nu trebuie sa fie evazionista, ci practica. Jivanmukta care s-a eliberat practic actioneaza
pentru binele umanitatii; el nu evadeza in taramul de dincolo de prakriti, chiar daca este eliberat. El cauta sa
aduca mangaiere si pace indivizilor care sufera. Astfel, ei raman in dharmamegha samadhi si nu evadeaza in
kaivalya, cu toate ca aceasta este chiar in fata lor. Atunci cand yoginul considera ca si-a implinit misiunea, el
trece dincolo, in starea de kaivalya.
Eliberarea individuala nu este nicidecum eliberare, ci este exact opusul. Bineinteles, din punct de vedere
academic, ea este eliberare, dar din punct de vedere practic, nu. Individul eliberat trebuie sa lupte. El trebuie sa-
si continue lupta impotriva durerii, mizeriei, cauzelor durerii s.a.m.d. Astfel, el raspandeste mesajul vietii
fericite. In cele din urma, atunci cand simte ca a aratat calea milioanelor de oameni care sufera, el transcende
domeniul lui prakriti si devine videha mukta.
YS 4.31 4.31.t:da s:v:aüv:rN:m:l:ap:ðt:sy: }an:sy:an:nty:aj:ÎjW:ðy:m:lp:m:Î.

tadā sarvāvaraṇa-malāpetasya jñānasyānantyāj jñeyam alpam
tadà sarvàvaraõamalàpetasya j¤ànasyànantyàjj¤eyamalpam
R: Atunci, dupa indepartarea tuturor ecranarilor si impuritatilor, ceea ce mai ramane de cunoscut este
nesemnificativ fata de cunoasterea infinita[ ce se reveleaza in cursul Iluminarii]; E:Then,in consequence of
the removal of all obscuration and impurities, that which can be known(through the mind) is but
little in comparison with the infinity of knowledge(obtained in Enlightenment);F: Puis, étant libéré de
la couverture des impuretés il reste très peu de choses à connaitre du fait que la connaissance qui en
résulte est infinie ;S: Entonces, con la remoción de todo velos e impurezas, queda poco por conocer
por la infinitud del conocimiento.
tadā (tada) : R: atunci; E: then; sarva : R: fiecare; totul; E: all; āvaraṇa (avarana) : R: ceea ce acopera(ascunde);
ecranare;voal;E: covering, veil, layer;obscuration; veiling; mala: R: murdarie; impuritate; E: taint;
impurities;imperfection;apeta: R: plecat;liber de; E: free of ;apetasya : R: a acelora care sunt indepartate(referire la mala si
avarana);eliberate de; E: removed; removal of ; free of; jñānasya (jnanasya) : R: a cunoasterii; E: of knowledge; insight;
ānantyāt (anantyat) : R: infinit; E: infinity, the boundless; the infiniteness; jñeyam (jneya) : R: care trebuie sa fie
cunoscuta;cognoscibil; E: to be known ;that which can be known; the knowable universe appears;alpam : R:
mic;nesemnificatic;putin[in raport cu infinita cunoastere ce umple mintea purificata si neecranata,conectata la Constiinta Cosmica-
izvorul infinitei cunoasteri]; E: little; small;
Nota: Atunci(gratie acestei forme supreme de transa: dharma megha samadhi),dupa indepartarea tuturor
ecranarilor si impuritatilor, ceea ce mai ramane de cunoscut este nesemnificativ in fata cunoasterii infinite ce se
reveleaza [cunoasterea infinita umple mintea purificata si neecranata,conectata la Constiinta Cosmica-izvorul
infinitei cunoasteri];
Comentarii/Commentary: [RO] Dharmamegha samadhi permite realizarea a doua lucruri; in primul

rand, el indeparteaza voalul cunoasterii, iar in al doilea rand el indeparteaza complet toate impuritatile. In
realitate, sunt trei lucruri care sunt indepartate. In plus, fata de primele doua, este indepartata si vikshepa
(oscilatia mintii), dar vikshepa a fost deja eliminata prin abhyasa (practica spirituala repetata), ramanand deci
numai cele doua mentionate in sutra.
In Upanishade si in alte scripturi se spune ca intunericul si teama nu-l parasesc pe individ pana ce lumina
cunoasterii (jnanasurya) nu rasare pe firmamentul superconstiintei. Aici se spune ca dupa dharmamegha
samadhi are loc marele eveniment al indepartarii impuritatilor si al voalului care acopera cunoasterea, si
yoginul vede ca putin este ceea ce i-a ramas de cunoscut.
La inceput, aspirantul simte ca el stie foarte putin, si ca are mult de invatat si cunoscut, dar atunci cand voalul
cunoasterii este indepartat mai ramane putin de cunoscut sau de dobandit. Yoginul devine aptakama,
aptajnana si antasankalpa. Pentru el nu mai ramane nimic de cunoscut, de implinit, de castigat sau de dorit.
Aceasta devine natura lui, dar pana ce aceasta iluminare nu s-a produs, el are de facut progrese prin disciplina
riguroasa si prin sadhana (practica spirituala). La inceput el este un cautator. Atunci cand el devine stabilit in
sadhana, este numit sadhaka (aspirant spiritual), dar atunci cand atinge dharmamegha samadhi, el devine
un siddha. Setea lui de cunoastere, de intelepciune si pace este potolita de ploaia care cade din norul lui
dharma ("ceea ce constituie Adevarata noastra Natura"). Pentru el orice si oricand devine cunoscut atunci
cand doreste acest lucru, deoarece nu mai exista voal care sa acopere cunoasterea. El ajunge sa experimenteze
mahavakyas, marile dictoane, in propria sa viata. Aceste mari dictoane pot fi rezumate astfel:
1. Prajnanam Brahma: adevarul ultim, realitatea cosmica este constiinta.
2. Ahambrahmasmi: Eu sunt Brahman.
3. Tatwamasi: Tu esti acesta (Brahman).
4. Ayamatma Brahma: Acest suflet individual este Brahman.
Acestea sunt cele patru adevaruri nemuritoare care sintetizeaza intreaga filososfie a Upanishadelor.
Ele trebuie intelese nu numai la nivel intelectual, ci si la nivelul experientei si realizarii, dar acest lucru este
posibil numai in dharmamegha samadhi.
Dupa ce a atins dharmamegha samadhi, purusha, in forma si natura sa proprie, ramane neclintit. El este
eliberat acum de suprapunerea vrittis-urilor (modificarilor) mintii.
Natura lumii manifestate si a timpului/ Nature of the manifested world and Time
YS 4.32. 4.32.t:t:H kát:aT:aün:aø p:erN:am:#m:s:m:a¡pt:g:ØüN:an:am:Î.
tataḥkṛtārthānām pariṇāma-krama-samāptir guṇānām
tataþ kçtàrthànà§ pariõàmakramasamàptirguõànàm
tatah kritarthanam parinamakramasamaptirgunanam
R: Atunci i-au sfarsit (samaptih) procesele de transformare (parinama) [ale gunas] fiindca ratiunea de a
exista celor trei tendinte (gunas) fost implinita (kritarthanam); E:Then comes to an end the process of
change(in the Gunas) for the three gunas have fulfilled their purpose; F: Ensuite vient la fin
(samaptih) des séquences (krama) dans les mutations (parinama) des gunas, qui ont accompli leur
raison d'etre (kritarthanam); S: En consecuencia[en la identificación enstática (correspondiente a esta
interiorización suprema)] desaparece el proceso de transformación(la sucesión de modificaciones) de los
elementos constitutivos esenciales[gunas],habiendo cumplido su propósito las gunas se retiran.
Nota: Atunci(gratie acestei forme supreme de transa: dharma megha samadhi) procesele sau secventele de
transformare (parinama) ale guna i-au sfarsit definitiv (ajung la capat) fiindca ratiunea lor de a exista a fost indeplinita
(deoarece si-au inplinit menirea guna se retrag sau se resorb in cauza care le-a produs YS 2.21);
tataḥ(tatah) : R: dupa aceasta; E:then; therefore, from these, from that; kṛta (krita):R: faptuit;facut;;implinit; done,
accomplished
kritarthanam : R: fiindca ratiunea lor de a exista a fost implinita ;deoarece si-au indeplinit menirea; E:to fulfill accomplished;
in alta; transformarea fundamentala a unui proces;saltul calitativ, modificarea unor caracteristici sau a nasteri; procesele de
transformare (parinama) ale guna ;schimbarile; mutatiile infasurari-desfasurari; E: transformation;change, mutation;
consequences, development;stage of evolution; change (in the Gunas);transformation; changes;folding-unfolding;
krama : R: proces;secventa;in etape(trepte)disticte; E: process; sequence; sequences; succession ; flow; samāptiḥ(samaptih)
: R: sfarsit;implinire;completare;i-au sfarsit definitiv (ajung la capat); E:come to an end; cease; termination; guṇānām
(gunanam) : R: tendintelor manifestate ale matricii (Prakriti); E: three gunas; constituent qualities of nature; the successive modes
of material nature; fundamental qualities of nature;
Comentarii/Commentary: [DM] Omul isi implineste menirea[ kritartha] prin realizarea dharmamegha
samadhi,care-l scoate din ceata(norul dharmei);atunci pentru el nu mai ramane nimic de dobandit. Procesul
schimbarilor (care este unul de infasurare-desfasurare) din minte si din gunas i-a sfarsit
[RO] Legea cauzei si efectului nu mai actioneaza impreuna cu legea schimbarii, in ceea ce-l priveste pe yogin.
Intregul proces al gunas-urilor are un singur scop - acela de a crea experiente pentru purusha, si in cele din
urma sa aduca eliberarea. Acest scop fiind atins, gunas-urile se retrag.
YS 4.33 4.33.x:N:)et:y:aðg:i p:erN:am:ap:rant:en:rÎg:ÒaÊH #m:H.

kṣaṇa-pratiyogī pariṇāmāparānta-nirgrāhyaḥ kramaḥ
kshaõapratiyogã pariõàmàparàntanirgràhyaþ kramaþ
ksanahpratiyogi parinamaparantanirgrahyah kramah
R: Succesiunea (krama) de transformari(parinama) secventiale discontinue, clipa de clipa (kshana-

pratiyogy) devine perceptibila (nirgrahyah) cand se ajunge la sfarsit (aparanta); E:Krama is the
process, corresponding to moments which become apprehensible at the final end of
transformation(of the Gunas); F: Krama est ce processus séquentiel des transformations(des
gunas),qui se fait d'instant en instant,devient perceptible quand il s'acheve; S: Krama es el proceso
de las transformaciones correspondiente a los momentos, perceptible en la etapa final de la
modificación;
kṣaṇa (kshana) : R: moment;clipa;cuanta de timp care nu poate fi divizata ;in spatele acestei traduceri simple se afla conceptia ca
timpul nu este continuu ci discontinuu; E:moment;instant;the smallest unit of time which cannot be broken up further;contrary to our
belief, impression and perception time is not a continuous thing but discontinuous; pratiyogi : R: corespunzator; E: corresponding
to;
la suferinta);imaginati-va zona de tranzitie, situata la suprafata oceanului;doar suprafata, interfata sau zona de jonctiune e agitata
de valuri;zona de competitie intre contrarii(dualitate,interactiune,contradictii); intrarea in manifestare;schimbarea dintr-o categorie
in alta; transformarea fundamentala a unui proces;saltul calitativ, modificarea unor caracteristici sau a nasteri;procesele de
transformare (parinama) ale guna (vedeti semnificatia guna in : YS 1.16) ;schimbarile; mutatiile infasurari-desfasurari; exista cinci
tipuri de mutatie sau de tranzitie (parinama): 1.de la nemanifestat la manifestat;2.de la regnul mineral la cel vegetal;3. de la vegetal
la animal;4.de la animal la om;5. de la uman la superuman; E: transformation;change, mutation; consequences, development;
stage of evolution; change (in the Gunas);transformation; changes;folding-unfolding;
apara: R: altul E: other; aparanta: R: la sfarsitul;in cele din urma; E: at the final end;nirgrāhyaḥ (nirgrahyah) : R: devine
complet cunoscut, perceptibil,vizibil, aprehensibil; E: apprehensible; graspable; which are recognized; kramaḥ(kramah) : R:
proces; succesiune; E:process;succession; sequence, flow;
Nota Procesul de coacere al unui fruct este lung, dar cand este copt, el se detaseaza intr-o clipa; un lant se
erodeaza lent dar ruptura se petrece intr-o clipa. Contactul nemijlocit cu ceea ce este acum si aici(momentul,
clipa, prezentul) este obtinut gratie dharma megha samadhi; vedeti:samyama asupra krama YS 3.53.
Termenul ksana (moment; clipa; cuanta de timp care nu poate fi divizata) face referire la conceptia ca timpul
nu este continuu, ci discontinuu; in mod similar materia(unul dintre aspectele realitatii manifestate) este
discontinua(particulele sunt despartite de imense spatii vide); in mod asemanator investigatia prin metodele
yoga au aratat ca seriile de transformari sau de schimbari aparent continue, care se petrec in lumea fenomenala
si prin care noi masuram timpul, nu sunt continue cu adevarat; schimbarile constau intr-o serie de stari
succesive, care sunt distincte si separate una de alta(tot asa proiectia cinematografica de imagini fixe succesive
ne da iluzia de miscare continua);
Contrary to our belief, impression and perception time is not a continuous thing but discontinuous; similarlly
matter is not continuous but discontinuous, being composed of discret particles separated from one another by
enormous empty spaces;in the same way investigations using yoga methods showed that the apparently
continuous series of changes which are taking place in the phenomenal world and by which we measure
time,are not really continuous;the changes consisted of a series of successive states which are quite distinct and
separate from one another[projecting a cinematographic picture on a screen provides an almost perfect
illustration of this actual discontinuity(a series of static pictures) hidden beneath apparent
continuity]apparently continuous picture produced on the screen is really a seres of separate images thrown on
the screen in quick succession;
Comentarii/Commentary: [F]Comments: Patanjali argues that there is a correlation between the unit of time,
called “moment” (kshana), and the ultimate unit of the process of transformation, called “sequence” (krama). This
atomistic conception of time foreshadows contemporary ideas about the discontinuous nature of time and of the
space-time continuum.
[RO] Un proces este o serie de intamplari. El poate fi cunoscut numai atunci cand este complet. De exemplu,
sfarsitul acestui corp devine aprehensibil numai la sfarsitul procesului, adica in momentul mortii, si prin
urmare procesul mortii are loc constant, dar el nu se opreste aici, deoarece momentele de transformare sunt
urmate imediat de o alta forma de existenta. Lucrurile imbatranesc in fiecare moment, dar noi le consideram
batrane numai la sfarsitul procesului. Acest proces care este in legatura cu timpul si cu evenimentul este numit
krama. Este adevarat ca orice este un produs al celor trei gunas, deoarece gunas-urile se schimba in fiecare
moment. Numai sufletul, sau purusha, este dincolo de aceste transformari.
In aceste clase diferite exista de asemenea diferite stadii de evolutie. De obicei noi nu remarcam schimbarile
individuale de la un stadiu la altul, deoarece ele nu sunt foarte pronuntate. Atunci cand ne intalnim cu o
persoana pe care n-am vazut-o de 10-15 ani, putem remarca schimbarile pe care le-a suferit. De fapt, acele
schimbari s-au produs in fiecare moment, dar noi nu le putem cunoaste in mod separat in fiecare moment.
Acest proces de schimbare ia sfarsit in dharmamegha samadhi, care este punctul final al transformarilor celor
trei gunas. Dincolo de el nu mai exista transformare. Odata cu acesta iau sfarsit toate transformarile din toate
domeniile de existenta, astfel incat nu mai exista renastere dupa ce moksha (eliberarea) a fost atinsa, deoarece
transformarile din planurile fizic si mental sunt oprite de asemenea.
Tot asa cum nu stim exact cand un copil devine adolescent sau cand un adolescent devine matur, analog
transformarile lui jiva de la un regn la altul, adica de la vegetal la animal, de la animal la om s.a.m.d., de la o
incarnare a lui la alta, de la o nastere la alta, nu sunt aprehensibile. Prin urmare exista oameni care nu cred in
reincarnare, dar acest lucru este pentru ca ei n-o pot vedea. Se poate spune ca nu este posibil ca aceasta sa fie
vazuta; ea este aprehensibila numai la sfarsitul procesului, si nu in fazele lui intermediare. Aceasta sutra da un
rationament logic pentru teoria reincarnarii.
YS 4.34. 4.34.p:Ø,\:aT:üS:Üny:an:aø g:ØN:an:aø )et:)s:v:Hkóv:ly:ö sv:-p:)et:Åa v:a ec:et:S:¡Vt:eret:.

puruṣārtha-ṡūnyānaṃ guṇānām pratiprasavaḥ kāivalyaṃ svarūpa-pratiṣṭhā vā citi-ṡakter iti
purushàrtha÷ånyànà§ guõànà§ pratiprasavaþ kaivalya§ svaråpapratishñhà và citi÷aktiriti
purusha artha shunyanam gunanam pratiprasavah kaivalyam svarupa pratistha va chitshakteriti
R: Kaivalyam (starea de eliberare; izolarea;starea de independenta;de existenta a Sinelui in sine) reprezinta punctul
final al reintoarcerii la Sine(Purusha) cand se ajunge la asezarea puterii constientei (chittishakti) in propria sa forma
(svarupa; propria identitate);in aceasta stare cele trei calitati/tendinte ale Naturii (gunas) se resorb (pratisava) in
substanta cauzala(prakriti), fiind lipsite (shunya) de motiv (artha)[de existenta] [dupa implinirea menirii lor de a
permite experimentarea si eliberarea lui Purusha];asta e tot(iti);
E Kaivalyam (liberation) is the final point of returning to the Self(Purusha) when the power of pure awareness
(chittishakti) is established in its own nature(svarupa);in this state the fundamental qualities of nature(gunas) are
reabsorbed (pratisava) into their original state (prakriti), being devoid(shunya) of purpose(artha) [for existence]
[after having fulfilled their target to permit experience and absolute freedom of Purusha ]; that’s all(iti);
F: Kaivalyam (l'état de libération;l'etat d'isolement) est le point final du retour a Soi(Purusha) quand on arrive a
l'établisement du pouvoir de la conscience(chittishakti) en son propre Être (svarupa; dans sa propre forme); dans
cette état il y a une ré-absorbtion(pratisava) des gunas en leur substance causale(prakriti), apres l'accomplissment
de leur raison d'être (ayant permi l'expérience et la libération du Purusha les Gunas n'ont pas plus de propos à
accomplir); c'est tout(iti);
S: Kaivalya (el estado de liberación; el aislamiento trascendental) es el punto final sul sentiero del ritorno al propio
Ser (Purusha;ritorno della conciencia pura al centro; la restauración del estado primordial) cuando el poder de la
conciencia pura (chittishakti) es establecida en sí mismo(svarupa; propia identidad) ; un estado en el cual los
gunas(los elementos constitutivos de la Prakriti) entra en la Disolución (pratisava) de los cuales han
perdido(shunya) todo ración de existencia (artha)[debido al cumplimiento de su propósito]; este es el fin(iti);
puruṣa(purusha): R: pura constiinta;Sinele;izvorul perceptiei e ceva mai profund cunoscut drept purusha(omul divin;
calatorul,locuitorul din citadela - citadela fiind alcatuita din minte, corp si simturi)/ drishtr(vazatorul)/
atman(sufletul;esenta;scanteia divina din om;centrul holografic al intregului univers (Brahman) straluceste in fiecare parte ca
atman)/ chit(constienta;martorul); E: pure awareness; the Self ; the source of perception is something deeper: something
variously known as purusha/ drishtr/ atma/ chit; drishtr = Seer - it sees everything, but always perceives through the mind,
therefore what it sees is coloured by the mind; purusha = Dweller in the City - the city being the mind, body and senses); atma
= Essence ;chit = Awareness - the quality of awareness depends on the quality of the mind. F: la conscience;le Soi veritable; S:
“sí mismo trascendental” ; puro espíritu ;Ser;Principio animado; espíritu; poder del alma; propio Ser;Espíritu Divino;la
Esencia;Espíritu Primordial;el único ser[ que en ralidad hay];
purushartha : R: tel al vietii; scopul lui Purusha(reintoarcerea la sine;in centru); cele patru teluri ale vietii, cunoscute in
hinduism sub numele de purusharthas sunt:kama(placerea fizica ori emotionala;satisfactia:bhoga;fericirea) artha
(prosperitatea materiala;bogatia;faima;statut social), dharma (datoria;conduita dreapta;dreptatea;legea;traditia;vedeti YS 4.29) si
moksha (salvarea;eliberarea) [vedeti si: YS 2.13]; artha e considerat a fi un scop nobil atat timp cat respecta regulile yama si
niyama din "Codului Vedic de conduita" (vedeti in comentariul la: YS2.31). Conceptul artha include obtinerea faimei (unei
largi recunoasteri),acumularea bogatiilor sau a unei averi, si detinerea unei inalt statut social . Se afla in pozitia a doua pe scara
purusharthas(telurilor vietii) deasupra kama( cautarii placerea fizice ori emotionale) dar mai jos decat dharma
(dreptatea;legea;traditia) si moksha (salvarea;eliberarea); [vedeti imaginea gunas si celor patru teluri ale vietii
(purusharthas)]; E: goal of life;the aim of the Purusha(returning to the Self;in the center); the four goals of life, known in
Hinduism as purusharthas are:kama(physical or emotional pleasure;happiness) artha (material prosperity), dharma (duty;right
conduct;‘righteousness’) and moksha (salvation); artha is considered to be a noble goal as long as it follows the rules or
commandements(yama and niyama) of "The Vedic Code of conduct"[ see the: Commentary of YS2.31); the concept of artha
includes achieving of a widespread fame, gathering or garnering wealth and having an elevated social standing. It is the second
lowest rung on the ladder of purusharthas, above kama (physical or emotional pleasure) ,but below dharma (righteousness)
and moksha (salvation).[see the image of gunas and the four goals of life(purusharthas)]; S: objetiv de la vida humana:
ritorno al propio Ser (Purusha) ;ritorno della conciencia pura al centro; En Hinduismo, los Purusharthas son los cuatro objetivos
o finales canónicos de la vida humana;en la tradición viva, la noción de los cuatro Purusharthas representa una aproximación
holística a la satisfacción de las necesidades físicas, emocionales y espirituales.Kama-sensualidad, placer y amor;placer
físico;Artha-riqueza;prosperidad material;el concepto incluye conseguir fama, recopilar riqueza y tener un elevado status
social;Dharma-corrección de la moralidad;actuar correctamente;Moksha-liberación del ciclo de la reencarnación,salvación;
ṡūnyānaṃ (shunyanam) : R: vid de;lipsit de(motiv de existenta); E: empty; devoid of; F: vide;privé de; guṇānām
(gunanam) : R: a gunas;a celor trei calitati/tendinte ale Naturii; E:of the gunas; fundamental qualities of nature; qualities ;The
guna change all the time, and trigger vasana[smells/seeds . These verses develop another theme - the influence of the past. Our
past gets in the way. Sometimes our past is not relevant. The vasana will roll round again and again; S: los elementos
constitutivos; los constituyentes fundamentales de la naturaleza; los elementos primeros; prati= R: cu privire
la;catre;inversare; in sens contrar; catre;reintoarcere; E: with regard to, toward, reversing; prasavaḥ(prasavah)=R:
nastere,curent;curgere,miscare,creatie; E:flow, motion, creation, inception;
pratiprasavaḥ (pratiprasava)= R: involutie; reimersie; resorbtie;reintoarcere la izvor (cauza); retragere;resorbtia;
reintoarcerea efectului in cauza;regresie;reintoarcerea la origine;recapitulare;constientizarea cauzei ; vazand de unde provin; E:
involution, resolving back into the cause from which they arose; re-absorbtion; reabsorbtion; recession; involution (pratisarga);
the recession of the effect into the cause, resolution into respective cause or origin; by seeing where they come from; awareness
back to its Source;remediation; tracing things back to their origin; returning to source; accounting for the cause when viewing the
result; F: ré-immersion; ré-absorbtion; S:disolución ;involución ;reabsorción; kāivalyaṃ (kaivalyam) : R:
eliberare;izolare;starea de independenta;de existenta a Sinelui in sine;de eliberare;de izolare a puterii de a vedea)]; E: emancipation,
isolation of pure awareness liberation; isolation; absolute freedom; transcendental aloneness; emancipation; the state of the Self-
in-Itself;the state of isolated unity ; F: libération totale; l'état d'unite; l'etat d'isolement;detachement de tous les liens l'état de
l'être-en lui -même;esseulement; S:el estado de liberación; el aislamiento trascendental; estado de absoluta unidad; sva: R:
propria; E: own rūpa(rupa): R: forma ; E:form; svarūpa(svarupa) : R: propria forma;natura proprie; propria identitate;
E:real or own nature; F: sa propre forme;sa propre nature; S:sí mismo; forma propia, «estado primordial»;condición propia; su
forma natural; identidad, esencia, forma propia, condición propia; sva (propio, si mismo) + rūpa (forma, figura, color);
pratiṣṭhā(pratistha) : R: stabilire;E: foundation;establishment; F: établi;installé;
MW967.2; MW934.2 (conjunction, having no grammatical inflection) or, either, word used to connect two alternatives;
alternatively, optionally;besides ; in an optional way; too, also, besides; I.23 - I.34 - I.35 - I.36 - I.37 - I.38 - I.39 - III.23- III.34 -
IV.34; F: ou; S: MW967.2; MW934.2 (conjunción, indeclinable) o bien, o, opcionalmente, también; I.23 - I.34 - I.35 - I.36 -
I.37 - I.38 - I.39 - III.23 - III.34 - IV.34;
citi (chiti ): R: pura constienta; E: pure seeing; ṡakteḥ(shakteh): R: putere;E: power; chittishakti : R: puterea purei
constiinte; E: power of pure consciousness ;power of awareness; F: conscience-énergie; S: el poder de la conciencia
pura;conciencia-energía; iti : R: aceasta e totul (marcheaza sfarsitul cartii) ; E: finis; that’s all; F:c'est ainsi;point final;tout a ete
dit;
Nota: Kaivalyam [starea de independenta;de existenta a Sinelui in sine;de eliberare;de izolare a puterii de a
vedea(Purusha)] reprezinta punctul final al reintoarcerii la Sine(Purusha) cand se ajunge la asezarea puterii
constientei (chittishakteh) in propria sa natura (svarupa) si se manifesta atunci cand are loc resorbtia gunas
(pratisava) in substratul care le-a produs(prakriti)[vidarea lasa guna fara suport existential] datorita
implinirii menirii lor(guna nu mai au rost dupa ce au furnizat experienta necesara eliberarii lui Purusha);asta
e tot(iti)[vedeti YS 1.3];
[F]Comments: Upon Self-realization, or liberation, the fundamental constituents (guna) of the adept’s body-mind
have no further purpose and so gradually resolve back into the transcendental ground of Nature. This implies that
Patanjali looks upon Self-realization as coinciding with the death of the finite body-mind. What remains is the eternal
Witness, the Power of Awareness, or Self (purusha).
[RO] Starea de kaivalya este definita aici in doua feluri: in primul rand, in termeni de involutie a gunas-urilor, in al
doilea rand in termeni legati de purusha. Acest lucru se datoreste faptului ca in natura exista un proces dublu care poate
avea loc: unul este evolutia, celalalt este involutia. In procesul evolutiei, obiectele experientei se manifesta in diverse
stadii, cum ar fi asmita (simtul individualitatii), tanmatra, bhutas (elemente subtile), etc., pentru bucuria lui purusha.
Procesul de involutie este opusul acestuia, in care obiectele fuzioneaza cu cauza lor progresiv, astfel incat in cele din
urma cele trei gunas (insusi fundamentale) raman intr-o stare netulburata. Acest lucru se intampla atunci cand scopul
gunas-urilor, anume bhoga (constiinta obiectiva) si kaivalya (realizarea de sine) lui purusha, este implinit. Astfel,
kaivalya poate fi definita ca fiind involutia gunas-urilor datorata implinirii menirii lor, adica purushartha. Procesul de
pratiprasava, sau involutia gunas-urilor, se termina in kaivalya lui purusha.
Conform cu cealalta definitie, kaivalya este starea lui purusha in propria sa natura de pura constiinta. Individul cauta sa-
si purifice constiinta prin diferite sadhanas (practici spirituale), cum ar fi meditatie, samadhi, samyamam etc. Datorita
acestui fapt, voalul care acopera natura reala alui purusha este indepartat, pana ce, in cele din urma, prin dharmamegha
samadhi, constiinta devine extrem de pura si realizeaza natura proprie (swarupa pratishtha).
Astfel, kaivalya este punctul suprem al tuturor sadhanas-urilor. Acesta este punctul de vedere yogin, dar exista alti
ganditori, cum ar fi acei rishis care au primit revelatia Upanishadelor, care considera ca kaivalya este numai un stadiu
al constiintei. Nu stim cata constiinta mai ramane de dezvoltat dincolo de pragul realizarii.
Buddha a scris de asemenea undeva ca kaivalya este atinsa atunci cand voalurile ignorantei sunt indepartate unul cate
unul prin practica lui dhyana (meditatie), etc., dar chiar si atunci este posibil ca sa mai ramana unele voaluri de
indepartat. Se pare ca deocamdata kaivalya este punctul cel mai de sus pentru noi, si prin urmare intreaga sadhana
yogina este dedicata acestui scop, in mod direct sau indirect. Yoga este astfel o modalitate, si nu un scop in ea insasi.
Purusha(Sinele;Self;Soi; Ser; Espíritu Divino)

Purusha (Sanskrit purusha man, "Cosmic Man") is the "Self" which pervades the universe.In Samkhya, a school of
Hindu philosophy, Purusha is pure consciousness. It is thought to be our true identity, to be contrasted with Prakrti, or the
material world, which contains all of our organs, senses, and intellectual faculties. The Vedic divinities are considered to
be the human mind's interpretation of the many facets of Purusha. According to the Rigvedic Purusha sukta, Purusha was
dismembered by the devas -- his mind is the Moon, his eyes are the Sun, and his breath is the wind.In the Rigveda,
Purusha is described as a primeval giant, not unlike the Norse Ymir, that is sacrificed by the gods (see Purushamedha)
and from whose body the world and the varnas (castes) are built:the Brahmins were made from Purusha's mouth, the
Kshatriyas from his arms, the Vaishyas from his thighs, and the Shudras from his feet.
Le Purusha -ce terme sanskrit signifie homme, male, personne; héros, en philosophie : l'Être, l'esprit divin, le
macrocosme; et pour le sāmkhya l'Esprit ou ordre cosmique, principe male statique activé par le principe femelle
dynamique de la Nature (prakriti).
Le Purusha, littéralement "l'Homme", désigne l'essence ultime de l'homme, le Soi. Il est la Pure conscience, la
Conscience-Témoin (sakshin) qui observe, immobile et en silence, Prakriti. Purusha est "madhyastha" (qui se tient au
centre): équanime, impartial, impassible. Dans la strophe 56 du Samkhya-karika, on trouve le terme pratipurusha qui
signifie tous les Purusha. Le Samkhya considère donc qu'il y a une multiplicité de Purusha. "Telle est l'activité de la
Prakriti, la manifestation cosmique qui va du Grand Principe jusqu'aux éléments grossiers particuliers. Elle existe en vue
de la libération de tous les Purusha (pratipurusha). Bien qu'elle semble pour elle-même, elle est pour autrui."(Samkhya-
karika 56) "En vue de la libération de tous les Purusha" (pratipurusha) signifie que tous les êtres sont destinés à être
libérés.
Purusha in Yoga Sutra-El sí mismo trascendental o auténtica naturaleza
Metáfora de “observación”( drashtri, purusha, svami);

Metáfora de “posesión”(drigshakti; prabhu;drish; grahitri;drishimatra);
Metáfora de “conocimiento”(chit;chitishakti)
El himno del Rig Veda, Purusha Suktam describe simbolizando al Purusha (Poderoso Espíritu Divino) manifestado en su
nacimiento comparándolo con un cuerpo, con cara, pies, manos, ombligo, orejas, ojos, etc. y que por su acto sacrificatorio
(su auto mutación), de cada parte nacen distintos tipos de seres, los animales, los hombres en sus diferentes estados
sociales y espirituales, los textos sagrados, los mantras (las palabras mágicas de poder), los distintos Dioses, los espacios,
los puntos cardinales y los mundos. De este Purusha (Poderoso Espíritu Divino), pues, se manifesto la pluralidad. Pero
todo este universo y sus seres, constituyen solo la cuarta parte de él: "las tres cuartas partes restantes de su gloria son pura
conciencia inmutable. Esas tres cuartas partes del Purusha estan mas allá de este universo mutable".
Bibliografie/ Bibliography
Prescurtarile folosite in traducerea comentata a Yoga Sutra sunt urmatoarele:
Abbreviations used in the commentary are as follows:
[BG] Bhagavad Gita

[RO1] Varianta publica insotita de comentariile din [RO3]ce poate fi consultata pe Internet[la adresa:
http://www.yoga.go.ro]
[RO2]Fotescu, Walter,Yoga-Sutra,traducere ce foloseste RO3,Editura Herald,Bucuresti,2001;
[RO3]Satyananda Paramahamsa,Yoga-Sutra, traducere in lb.romana a conferintelor de la Bihar School
of Yoga, 1967-1968 pt. explicarea Yoga Sutras lui Patanjali (International Yoga Teacher's Training
Course);
[RO4]Eliade, Mircea. Patanjali si Yoga, Ed. du Seuil,1962;Tehnicile Yoga,Ed.Gallimard,1975; Patañjali et
le Yoga, Ed. du Seuil,1962 ,Patanjali and Yoga , New York: Schocken, 1975; Eliade, Mircea. Yoga:
Immortality And Freedom. Princeton, NJ: Princeton University Press, 1958;Techniques du
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http://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali
[B] Bouanchaud,Bernard, The Essence Of Yoga: reflections on the Yoga-Sutra s of Patanjali. Portland,
Rudra Press, 1997;
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classic text of mental and physical enlightenment);Bantam Books,1995
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Yoga Mandiram,1987, ISBN 8187847212.
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contains Patanjali's yoga sutras in Sanskrit and followed by explanations in English. Rochester, Vermont:
Inner Traditions International, Rudra Press, 1995; ISBN 0 89281 533 7,
[D Ka ] Kausthub Desikachar(the son of world renowned yoga master TKV Desikachar)
[DK] Djahal Khul,English translation is by via Alice Bailey;The Yoga Sutras of Patanjali paraphrased by
Djwhal Khul with commentary by Alice Bailey
[DM] Dan Mirahorian,Yoga-Sutra (Instructiuni pentru Aliniere) ale lui Patanjali, traducere si comentariu,
2004, 2005,2006, Bucuresti, Romania; Yoga-Sutra of Patanjali(Centering Instructions) translation and
commentary by Dan Mirahorian,2004,Bucharest,Romania
[DUN] Dungen ,Wim van den, The Yoga-Sutra of Patanjali,by Wim van den Dungen,© 1997 - 2006 Wim
van den Dungen,Pascal van Dieren, Evelyne Philippaerts et Dominique Wiche,Le Yoga-Sutra de
Patañjali.Traduit par Anvers, 1997,
[E] Eliade, Mircea vedeti:[RO4]
[EK] Master E.K.,"The Yoga of Patanjali", Kulapathi Book Trust; ISBN 81-85943-05-2
[F] Feuerstein,Georg Yoga-Sutra of Patanjali, in pages 288-310 of The Yoga Tradition; Prescott,AZ:
Hohm Press, 1998 ; ISBN 0 934252 83 1; Feuerstein, Georg. The Yoga-Sutra s of Patañjali.
Rochester,VT: Inner Traditions, 1989, Feuerstein, Georg. The Yoga Tradition - Its History, Literature,
Philosophy and Practice: Delhi, 2002, The Yoga-Sutra of Patanjali,translation with comments by Georg
Fuerstein ,Ph.D
[FM]Fernando Maureira(Argentina)Yoga Sutra original Spanish file corrected by Pedro Oliveira of Brazil.
(Feb 2000)
[H]Hariharananda Swami,Aranya, Yoga Philosophy of Patanjali (translated by P.N. Mukerji) with Bhasvati
(5th ed.): Calcutta, 2000/ Hariharananda Swami,Aranya, Sutras de Patanjali (Traduction de l'appendice F
du livre Yoga "Philosophy of Patanjali" Publie par Calcutta University Press) Collection des Aphorismes
Yogis
[IY] Iyengar, B.K.S. Light on the Yoga Sutras of Patanjali (8th ed.): New Delhi, 2003.
[JA]Jose Antonio, second Spanish translation,Madrid,1968
[MF]Mazet,Francoise,Patanjali,Yoga-Sutras,traduction du sanscrit et commentaire par Françoise Mazet,
Paris, Albin Michel, 1991
[O] Osho(Bhagwan Shree Rajneesh),Yoga-the alpha and the omega-Discourses on the Yoga Sutras of
Patanjali in 1975 (10 volumes), Rajneesh Foundation,India,First Eition,1976
[R]Radhakrishnan,Sarvepalli and Charles A. Moore (eds.), A Sourcebook in Indian Philosophy, pages
453-485; Princeton University Press, 1957; ISBN 0 691 01958 4
[RI] Raghavan Narasimhan Iyer, The Yoga Sutras of Patanjali ,1987 ;
[RM] Rama Prasada, 1912,via Harry Zingel, Rama Prasada,Patanjali's Yoga Sutras With the
Commentary of Vyasa and the Gloss of Vachaspati Misra, and an Intro. by Srisa Chandra Vasu,
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Manoharlal Publishers Pvt. Ltd.ISBN 81-215-0964-5
[S] Satchidananda ,Sri Swami ,The Yoga Sutras of Patanjali, translation and commentary Integral Yoga
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[SB]Sanderson Beck, Yoga Sutras "union threads" by Patanjali ,English version,1996.
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IX Vachaspati Mishra Tattva Vaisharadi
XI Bhoja Raja Martanda
XI al Biruni Kitab Patanjal
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XIV Madhava Sarva Darshana Samgraha
XV Narayana Tirtha Yoga Siddhanta Chandrika
XV Narayana Tirtha Sutra Artha Bodhini
XVI Ramananda Sarasvati Mani Prabha
XVI Nagoji Bhatta (Nagesha) Laghvi Yoga Bhashya
XVI Nagoji Bhatta (Nagesha) Brihati Yoga Bhashya
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Cartea I: Partea despre Transa Mistica sau Enstaza(Samadhi Pada)

Samadhi Pada or "Portion on Samadhi "(mystic trance, enstasis, contemplation) contains 51

Cartea II: Partea despre Realizarea Practica (Sadhana Pada)

Cartea IV: Partea despre Eliberare (Kaivalya Pada)

1.1. Ghid de transliterare si pronuntare a cuvintelor din limba sanskrita /Sanskrit

1.2. Alfabetul limbii sanskrite/ Sanskrit Alphabet

Litere latine cu diacritice pt.transliterarea limbii sanskrite

Aceasta schema de transliterare reprezentata in alfabetul sanskrit reprezinta standardul

Conceptele şi cuvintele din limba sanskrită beneficiază de două transcripţii:

A [simplificată] B [ ştiinţifică] Exemplificare

ch in loc de c (chakra pentru cakra)

a................................... se pronunţă ca «a» în «acum»(pronounced like ‘a’ in america)

Nota privind modalitatea de notare folosita:

vedeti imaginea marita pe: http://www.flickr.com/photos/pata_n_jali/217320816/sizes/o/in/set-

Cartea I: Partea despre Transa Mistica sau Enstaza(Samadhi Pada)

5Cate si care sunt tipurile de vrittis si ce culoare au?

6Care sunt cele trei cai de a obtine Pramana(cunoasterea corecta mijlocita)?

8Tipuri de transa mistica /Types of trances

9Tipuri de eforturi si implicari /Efforts and commitment

11Obstacole si solutii /Obstacles and solutions

12Stabilizarea si clarificarea mintii /Stabilizing and clearing the mind

13Efecte ale stabilizarii mintii/After stabilizing the mind

14Tipuri de transa mistica(samadhi)/ Types of mystical trance(samadhi)

Cartea II: Partea despre Realizarea Practica (Sadhana Pada)

15Minimalizarea colorari grosiere / Minimizing gross coloring

16Actiunea asupra gandurile subtile/ Dealing with subtle thoughts

17Ruperea legaturii karmice /Breaking the alliance of karma

18Discriminarea -cheia centrala a Iluminarii / Discrimination-the central key to Enlightenment

21Beneficii ale Yama si Niyama/ Benefits from Yamas & Niyamas

22Asana, a 3-a ramura (anga) din cele 8 /Asana, #3 of 8 branches

23Pranayama, a 4-a ramura (anga) din cele 8 /Pranayama, #4 of 8 branches

24Beneficii ale Pranayama /Benefits from Pranayama

27 Samyama este istrumentul subtil Samyama is the finer tool

28 Internul e vazut ca fiind extern /Internal is seen to be external

29 Fii martor al tranzitiilor subtile Witnessing subtle transitions

30 Haruri-Puteri Divine(siddhis)/Divine powers from Samyama

31 Harurile sunt obstacole /What to do with experiences

32More from Samyama

33 Renuntarea si eliberarea/ Renunciation and liberation

34 Discrimination superioara/ Higher discrimination

35 Mijloace de a obtine Haruri(Siddhis)/Means of attaining experience

36 Aparitia si controlul mintii /Emergence and mastery of mind

37 Actiuni si karma Actions and karma

38 Imprintari ale subconstientului/ Subconscious impressions

39 Obiectele si cele 3 gunas /Objects and the 3 gunas

40 Mintea care percepe obiectele /Mind perceiving objects

41 Iluminarea mintii /Illumination of the mind

42 Buddhi si eliberarea /Buddhi and liberation

43 Fisuri in Iluminare /Breaches in enlightenment

44 Iluminarea Perpetua a Norului de ploaie/ Perpetual enlightenment of Rain cloud

45 Mai este putin de cunoscut /Knowables become few

46 Gunas dupa eliberare/ Gunas after liberation

vedeti imaginea marita pe: http://www.flickr.com/photos/pata_n_jali/217325680/sizes/l/in/set-

R: lb. romana; E: English language; F: la langue française; S: la lengua española

YS 1.4. R: In celelalte cazuri(al starilor neasezate in svarupa:Centru,Temelia imuabila) se manifesta

YS 1.9. R: Vikalpa(imaginatia,fantezia,visul; halucinatia;conceptualizarea) este capacitatea proiectiva de a genera

YS 1.11. R: Memoria (smriti) [desemneaza impulsurile mentale(vrittis)] retinute si

YS 1.17. R: Samprajnata Samadhi (transa cognitiva ) care acea stare insotita de

YS 1.19. R: (Asamprajnata samadhi) se obtine de la nastere de doua tipuri entitati si anume:1.videha

YS 1.20. R: In cazul celorlalti,aceasta(Asamprajnata-samadhi) este precedata de shraddha (credinta),

YS 1.24. R: Ishvara(Dumnezeu,Domnul universului) este un Sine sau un suflet deosebit (purusha

YS 1.27. R: Cuvantul care-L simbolizeaza[pe Ishvara("Domnul universului")]este Pranava,silaba sacra