The Yoga Darshana

The Yoga Darshana
Translation and Commentary by John Wells

Copyright 2009
Chapter One Dispassion vs. the Three Ways of Thought 3
Chapter One
Dispassion vs. the Three Ways of Thought
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(1.1) atha now yoga-anusanam union instrution . (1.2) yoga! union

"itta-v#tti-nirodha! thin!ing "o#e$ way restraint$ ontain"ent$ onfine"ent
(not cessation) .$ (1.3) tad then dra%&u! (gen. of) the witness svarupe (%o. in)
his own for" avasthnam a&i#ing in a state or on#ition (1.') v#tti-srupyam
ways &eing i#entifie# with itaratra rather than [(1.5) vttaya the ways
pacatayya fivefold klia-akli afflicted unafflicted (1.6) prama-
viparyaya-vikalpa-nidr-smtaya (1.7) pratyaka-anumna-gam perception
inference testimony pramni standards of proof; The ways are fivefld
whether afflicted r unafflicted! "!# They are prved knwledge$ wrng
knwledge$ imaginatin$ sleep$ and memry! "!% The standards f prf are
perceptin$ inference$ and testimny!& .' (1.() viparyaya! opposite mithy
wrong%y ()nam un#erstan#ing a-tat-r*pa-prati%&ham not one)s for"
a&i#ing
+o,- .nstru"tion in /nion
. /nion is "ontainment of the ,ays of thought. .$ Then- rather than
being identified ,ith those ,ays- there is abiding of the ,itness in his o,n
form. .' +ot abiding in one0s form is the opposite 1of union2- understanding
,rongly.
*oga "eans onnetion or union. +n this phi%osophy it is the na"e for a !in# of
onnetion that invo%ves the ontain"ent or onfine"ent of ertain ways of
thin!ing$ restraining the" fro" ta!ing over as the on%y way$ &ut not stopping the"
o"p%ete%y (see ,D 22.1-.1(). The wor# wou%# not &e use# to #enote essation$
&eause union or onnetion re/uires that there &e at %east two #istinguisha&%e
things to &e onnete#$ in this ase the hu"an spirit on the one han# an# his wor%#
of !now%e#ge an# e0periene on the other. There is no yoga &y essation of one
thing an# ontinuane of another$ or &y a&sorption of one thing into another. The
yogin)s wor%# is a wor%# of thought$ whether it is pereption$ reasoning$
' The *oga Darshana
re"e"&ering$ or &e%ieving$ &ut if that is a%% a person !nows$ without !nowing his
own onsiousness as the witness$ then aor#ing to this author he is &oun# in a
wor%# of "isoneption. The wor# 1opposite1 refers to the sa"e wor# in the
,an!hya (,D 11.1' an# 11.1().
,utras 1.2.- are e#itoria%. The first is i#entia% to ,an!hya 10.' where it refers
to the 1ways1 of the five sensory powers (in#riyas). 3erhaps the anient e#itor$
!nowing the verse an# inspire# &y the presene of the sa"e wor# in 1.1$ sought to
fin# five suh ways here. +n his seon# sutra he %ists his five an# then he #efines a
stan#ar# of proof for *oga$ a%so &ase# on his rea#ing of the ,an!hya. The ways of
thought or %eve%s of !now%e#ge treate# &y this author$ however$ are not five &ut
three. ,%eep is not a way of thought$ &ut it is a very fa"i%iar "etaphor for the
#u%%ness of &on#age$ an# the wor#s 1opposite1 an# 1in#eisive1 are use# &y the
author in a si"p%e %itera% way an# not as 1tehnia%1 ter"s. The nu"&er of
o"ponents in the stan#ar# of proof was an i"portant #istintion for teahers of
the various shoo%s$ an# it is a%so un#erstan#a&%e that they wou%# reate short %ists
as "ne"onis for their stu#ents$ &ut this author was not so intent on ounting an#
%a&e%ing. 4ven the enu"eration of aff%itions$ %i"&s$ o&servanes$ an# vows$ foun#
in %ater hapters$ are not origina%. + rea%i5e that a%% this is e0tre"e%y unortho#o0$
an# the weight of o&%igation to onfor" with the tra#ition of the fifth entury
16yasa1 arrange"ent an# o""entary is enor"ous$ &ut this wor! #eserves a fresh
%oo!.
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.3 (1.9) abda-()na-anupt4 wor#(s) un#erstan#ing fo%%owing fro"
vastu-*nya! anything rea% #evoi# vi5alpa! in#eisive .6 (1.10) abhva-
pratyaya-lamban non.e0istene &e%ief supporting v#tti! way nidr
s%u"&ering .7 (1.11) anubh*ta-vi%aya-asampramo%a! a%rea#y e0periene#$ past
sphere of o&7et pereption (Reading these first two terms as a dvandva su!
compound ma"es them consistent with #$ %.&!'.) not %etting go (from muc( not
mu)) sm#ti! "e"ory
.3 .t 1understanding ,rongly2 is 1.) an inde"isive thing that follo,s from
understanding based 1only2 on ,ords- 1but2 devoid of anything that is real. .6
.t is *.) a slumbering ,ay 1of thought2 that supports the belief in non-
e8isten"e. .7 .t is &.) memory- not letting go that there is an already
e8perien"ed past and a sphere of per"eptible things.
Chapter One Dispassion vs. the Three Ways of Thought 2
8ere the author revea%s three aspets of "isun#erstan#ing that arise fro" not
a&i#ing in one)s own for"$ three 1ways1 of thin!ing that nee# to &e restraine# or
ontaine# for the sa!e of union. The first way has to #o with reasoning an#
argu"ent struture# in %anguage$ an unertain !now%e#ge a%ternating &etween
various opposing points of view (see 3.1). The seon# way has to #o with re%igious
faith an# the &e%ief that we wi%% eventua%%y ease to e0ist as our sou%s "erge into a
higher for". The thir# way is &ase# entire%y on pereiving o&7ets$ "a!ing our
way in a pree0isting wor%# that we &e%ieve a"e &efore us an# goes on e0isting
without our &eing present. The wor# 1s%eep1 (s%u"&ering) is a o""on "etaphor
for the #u%%ness of suh &on#age.
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.9 (1.12) abhysa-vairgybhym (a&%. through) #isip%ine #ispassion
(+ere the author names two principles and in the ne,t five sutras he defines them.
-hroughout the wor"( the ancient editor tries to do the same( seeing groups of
definitions and then duly listing the names.) tat-nirodha! these ontain"ent .:
(1.13) tatra (%o.) there$ in that state sthitau (%o. regar#ing$ for) staying yatna!
wi%%$ effort$ reso%ve abhysa! repetition$ #isip%ine .; (1.1') sa! (pleonastic) that
tu &ut$ however d4rgha-5la-nairantarya-sat5ra-sevita! %ong ti"e perio#$
ter" &eing without interruption$ ontinuane are$ earnest attention #we%t on
d#<ha-bh*mi! esta&%ishe# a p%ae where (ifc in many compounds)
.9 The "ontainment of them is through dis"ipline and dispassion- .:
dis"ipline being the resolve for staying in that state. .; That pla"e ,here it is
established- ho,ever- is d,elt on ,ith earnest attention to long-term
"ontinuan"e.
This is not the #isip%ine an# #ispassion of ,D 23.1. Disip%ine here "eans a
#e%i&erate ontinuane$ not a #eve%op"ent$ an# it #oes not invo%ve har# wor! or
ahieve"ent. 3rogress towar# %ong.ter" #eve%op"ent "ay &e re"e"&ere# or
antiipate# or &e%ieve# on the &asis of so"eone)s testi"ony$ &ut in a here.an#.now
rea%ity$ re%ief fro" suffering an on%y &e rea%i5e# in the present$ an# it is avai%a&%e
to the yogin right now no "atter what his %ot in %ife "ay &e. 9 sense of progress is
i"portant$ &ut it is rather in re"e"&ering an inreasing ease an# fre/ueny of the
a&i%ity to i""e#iate%y s%ip out fro" un#er the &ur#en of pain at wi%%$ an# a&i#e in
one)s own true for". 9ny notion of an en%ighten"ent that is one of per"anent
heaven%y &%iss that the see!er an on%y i"agine$ &ut that a few a#vane# other
: The *oga Darshana
peop%e are thought to have atua%%y #eve%ope# over ti"e$ has no &asis other than
re"e"&ere# testi"ony an# &%in# faith.
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.= (1.12) d#%&a-nuravi5a-vi%aya > vit#%?asya (gen. of) %earne# !now%e#ge
tra#itiona% re%igious !now%e#ge the sphere of pereive# o&7ets non.thirst$
non.#esire va4-5ra-sa@() (through) wi%% app%iation %ear rea%i5ation
vairgyam #ispassion . (1.1:) tat-param it u%ti"ate for" puru%a-5hyte!
(gen. &e%onging to) person(s) renown gu?a-vait#%?yam (;ya< a&strat) "erit
&eing without thirst (-his does not mean .non!thirst for the three gu/as.. -he
word .gu/a. as the initial memer of a compound most often means .merit.. -he
word .puru)a. simply means .person. in this conte,t( not a great mystical cosmic
entity( and the word ."hy0ti.( li"e ."hy0ta.( often ifc (in fine compositi)( means
celerity or renown.) .$ (1.1-) vitar5a vi"ra-nanda asmit r*pa-
anugamt (a&%. a#ver&ia%= as) arguing$ reasoning pon#ering$ ref%eting &%iss$
#e%ighting in (very commonly ifc) 1+.a".ness1$ persona% i#entity for"
su&se/uent to sampra()ta! #iserne#$ !nown
.= Dispassion is the "lear realiAation in applying su"h a ,ill- of non-thirst
for that "ommon learned 5no,ledge- that traditional religious 5no,ledge- and
that sphere of per"eived ob(e"ts- . the ultimate form of it being ,ithout
thirst 1even2 for the merit that belongs to a person reno,ned 1for them2. .$
.t 1the dispassion2 is dis"erned as a form subseBuent to that reasoning- that
delighting in refle"tion- and that sense of personal identity.
,utra 1.10 na"es three !in#s of !now%e#ge that re%ate to the three ways of
thought previous%y state#$ as fo%%ows> %earne# or o""on !now%e#ge is through
un#erstan#ing &ase# on wor#s= tra#itiona% re%igious !now%e#ge is through &e%ief=
an# the !now%e#ge of a pree0isting an# persistent sphere of o&7ets is through
re"e"&ering$ an# !nowing in that way that there was a rea% past an# that there is a
rea% universe that e0ists in#epen#ent%y of one)s awareness. +n the sa"e sutra the
author revea%s a fourth #i"ension of !now%e#ge$ separate fro" the three ways of
thought$ a %ear un&ur#ene# awareness he a%%s 1#ispassion1$ where the inf%uene
of passion (ra7as) is attenuate# to the point of insignifiane.
+n sutra 1.11$ having 7ust i"p%ie# a !in# of "astery &y using the wor# va?@!Ara
"eaning %itera%%y 1app%ying the wi%%1 or 1#e%i&erate1$ he "a!es a %arifiation
Chapter One Dispassion vs. the Three Ways of Thought -
inten#e# to orret any i"pression of wor%#%y "astery (We see the sa"e thing in
the ,an!hya$ ,D 12.:.9). The u%ti"ate #ispassion is in having no #esire for the
renown of a person possesse# of "astery or wea%th$ whether it is in "ateria%
o&7ets$ wor%#%y !now%e#ge$ or re%igious !now%e#ge. +t is in having no attah"ent
to the hope of rising through the ran!s &y "erit$ through suessive inarnations.
8e says that #e%i&erate%y "aintaining the state of free#o" fro" #esire (vairAgya) is
the opposite of this #esire for "erit$ whih is the 1other1 (anya 1.13) thing. The
#istintion &etween the two is i"portant in un#erstan#ing the fo%%owing sutras.
+n sutra 1.12 he e0pan#s again on the i#ea of the three ways of thought (1.'.
1.:) an# !now%e#ge (1.10)$ so the three ter"s there re%ate &a! to those passages$
in the sa"e or#er> fro" reasoning o"es %earne# !now%e#ge$ fro" #e%ighting in
ref%etion o"es tra#itiona% re%igious !now%e#ge$ an# fro" the %ower se%f or
persona% i#entity o"es !now%e#ge of the sphere of o&7et pereption. The i#ea
that the sphere of o&7et pereption is an e0terna% thing ontaine# &y the persona%
i#entity is a%so taught in the ,an!hya (,D 3.12.1-). The fourth state is #isovere#
su&se/uent%y (vs. 1previous1 1.13) to the &on#age of the other three.
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.' (1.1() virma-pratyaya-abhysa-p*rva! essation$ en# &e%ief

#isip%ine previous sa@s5ra-e%a! onstrut re"aining$ %ingering anya!
other .3 (1.19) bhava-pratyaya! e0istene &e%ief videha-pra5#ti-laynm
(gen. of) #eease# nature #isso%ution .6 (1.20) raddh-v4rya-sm#ti
samdhi pra()-p*rva5a! faith$ onvition (ased on words( doctrinal( not
reflective) strength (as integrity1 oviously not physical strength in this conte,t1
see 5.% and .ala. 7.%!2) re"e"&ering onte"p%ating !now%e#ge previous
itare%m (gen. &e%onging to) the others
.' The other 1the desire for merit2 is the lingering of a "onstru"t that is a
previous dis"ipline of belief in "essation (see 1.2)- .3 the belief in the
e8isten"e of dissolution of de"eased things into nature (see ,D :.11$ 9.10$
12.12). .6 .t is a previous 5no,ledge belonging to those others 1the three
1.122- "ontemplating "onvi"tion- 1inner2 strength- and memory.
The wor# 1previous1 in sutra 1.13 "eans having &een %earne# &efore ta!ing up
the in/uiry into *oga$ an# the wor# 1other1 refers &a! to the #esire for "erit
(1.11). This 1other1 &e%ief syste" is a%so the su&7et "atter of the fo%%owing sutras.
( The *oga Darshana
The three "ain ter"s in sutra 1.12 a%so re%ate to orrespon#ing onepts in the
previous sutras. The #ifferenes in the various %eve%s of progress in the o%# view of
hu"anity are threefo%#. +n that she"e$ the "ee! %ive in a wor%# #o"inate# &y
"e"ory whi%e the "i##%e ran!s have onvition in their &e%ief in %earning an#
reasoning$ an# those of the thir# ran! e"&rae inner strength through atten#ing to
the 6e#a (see 2.($ -.(.9). +t shou%# &e a&so%ute%y %ear to any rea#er at this point$
that the author)s 1ways of thought1 are three$ not five.
+n sutra 1.12 we fin# the first of eight instanes of the wor# 1sa"A#hi1 in this
wor! (e0%u#ing the non.authenti "ateria%). +ts "eaning in the *oga an &e
un#erstoo# &y !nowing its #erivation an# &y !nowing the onte0t wherever it is
use#. +t o"es fro" the ste" A#hi fro" the ver& root #h@$ #hyA$ or #hyai via A#h@$
A#hyA$ or A#hyai "eaning to thin! on$ ref%et$ onte"p%ate$ or ho%# in "in#. The
prefi0 1A1 in#iates o"prehensiveness or a%%.in%usiveness$ reahing up to an#
in%u#ing a ertain %i"it. The prefi0 1sa"1 "eans together with or o%%ete#
together$ or it e0presses thoroughness or o"p%eteness. + #o not rea# this wor# as
the sare# na"e of a g%orious a#vane# state of onsiousness$ &ut rather as
si"i%ar to wor#s %i!e 1&e%ief in1$ 1un#erstan#ing of1$ or 1view of1$ a%% of whih
re/uire further #efinition. That further #efinition is a%ways supp%ie#$ either in
onnetion with the wor%#%y "ateria%ist view or the %i&erating su&7etivist view.
(The sa"e app%ies to 17<Ana1$ "eaning 1un#erstan#ing1.) This is onsistent with
the &a%ane of o"prehension re/uire# in un#erstan#ing the #ua%is" taught in the
*oga an# the other Darshanas. +n this wor! + #on)t see it as a "ystia% trane.%i!e
state with various stages of #epth an# /ua%ity na"e# &y tehnia% ter"s #erive#
fro" o"&ining the &ase wor# 1sa"A#hi1 with near&y #van#vas %i!e nir&@7a.sA&@7a$
nirvi!a%pa.sAvi!a%pa$ nirviara.sAviara$ et. One annot &e 1in sa"A#hi1.
Whatever state you "ay thin! you have attaine#$ sa"A#hi is 7ust not the right wor#
for it$ that)s a%%. 9gain$ this is a very unortho#o0 interpretation &ut it is orret an#
onsistent with a%% the various onte0ts$ an# with the so%ipsistB#ua%ist the"e.
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.7 (1.21) t4vra-sa@vegnm (gen. p%. on the part of) intense those peop%e
possesse# of fervor sanna! reahe# or o&taine# .9 (1.22) m#du-madhya-
adhimtratvt (a&%. a resu%t of) "i%# "e#iu" &eyon# "easure$ supre"e
&eing tata! fro" that api "oreover vie%a! #ifferene .: (1.23) 4vara-
pra?idhnt v (a&%. with vA= as apart fro"$ the a%ternative of) supre"e governor
p%aing in front$ putting fore"ost
Chapter Two The ,upre"e Ceing vs. the O&sta%es 9
.7 .t 1the dissolution2 is to be obtained on the part of those of intense
fervorC .9 from that- the differen"e- moreover- a result of their being either
mee5- mid-level- or supreme level 1of merit 1.112- .: as apart from putting
foremost a 1single2 supreme being.
The first two sutras here are a ontinuation of the #isussion on the previous
#isip%ine ai"e# at fina% essation of the in#ivi#ua% !ar"i sou%. The "ention of
the three p%anes of hu"an %ife fo%%owe# &y the i#ea of a supre"e &eing
orrespon#s e0at%y to the opponent)s out%ine in ,D 12.10.1-.
D D D
Chapter T,o
The Dupreme Eeing vs. the Obsta"les
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$. (1.2') 5lea-5arma-vip5a-ayai! (inst. &y) aff%ition ation

ripening$ onse/uenes seat aparm#%&a! unassai%e# puru%a-vie%a! spirit
#istinguishe#$ pree"inent (not .particular. here) 4vara! supre"e &eing $.$
(1.22) tatra (%o.) in whih$ in who" niratiayam without superior sarva-()a-
b4(am a%% !nowing see#$ origin (34a!53am is itaretara (see #$ 1*.17)) $.'
(1.2:) sa (e"phati) the very one e%a this p*rve%m (gen. of) previous things api
however guru! weighty$ i"portant (wBgen. the weighty one of the" or a"ong
the") 5lena (inst. &y) ti"e an-ava""hedt (a&%. &eause) not #e%i"ite#
$. This supreme being is the preeminent human spirit ,ho is not assailed
by that seat of affli"tions and "onseBuen"es of a"tions 1the body2- $.$ in ,hom-
being ,ithout a superior- there is the origin and 5no,ing of all- $.' this very
one out,eighing in importan"e 1all2 those previous things (in 1.1:.1.1-)
be"ause he is not delimited by time.
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$.3 (1.2-) tasya of hi" v"a5a! #e%aring$ voiing$ enuniating pra?ava!
soun#ing forth or pri"e soun# (OE) $.6 (1.2() tat-(apa! of it si%ent repetition$
intoning tat-artha-bhvanam his "eaning pro#uing$ "anifesting$ revea%ing
10 The *oga Darshana
$.7 (1.29) tata! arising fro" that pratya)"-"etana-adhigama! inwar#
onsiousness %earning$ #isovery$ rea%i5ation api in#ee# antarya-abhva!
interventions$ o&sta%es a&sene$ &eing without "a an#
$.3 The prime sound is the enun"iation of him- $.6 the intoning of it
revealing his meaning- $.7 and indeed 1here is the differen"e2- there arises
from that- the realiAation that he is the very "ons"iousness in,ard 1of the
enun"iator2- ,ithout all the obsta"les.
The supre"e one is not an e0terna% 1Fo#1 &ut the highest %eve% of the yogin)s
own onsiousness$ his an# no one e%se)s. One #oes not rea%i5e his own inner
onsiousness &y hanting so"eone e%se)s na"e. The praGava (2.') is pri"a%$ &ut
&y the ti"e it &eo"es 1O"1 et. it has a%rea#y reahe# a so"ewhat gross %eve%.
The praGava at its soure %eve% has not yet #eve%ope# any phoneti soun#$ even
i"agine#. +t an &e fe%t originating the %ife &reath (prAGa) fro" the ore of the &o#y
to the enter of the hea#$ as the soure of a%% soun# an# su&stane.
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$.9 (1.30) vydhi-styna- (fro" vya#h) (ra7asi) i%%ness (ta"asi) #enseness$
%ethargy -sa@aya-pramda- #ou&t$ s!eptiis" are%essness$ insouiane
-lasya-avirati- s%oth$ %assitu#e non.stopping$ e0essiveness -bhrnti-darana-
onfusion of views a-labdha-bh*mi5a-tva- not (yet) foun# the p%ae &eing
(see 1.16 referring to 1.*!'.) !an-avasthita-tvni (p%. 1these1) without situate#$
a&i#ing &eing "itta-vi5%epa! thought throwing asun#er$ sattering te these
antary! 1goings &etween1$ interventions$ o&sta%es $.: (1.31) du!5ha-
daurmanasya- (;ya< state of) rough going$ suffering > #espair$ #epression
-aFgam-e(ayatva-vsa-pravs! %i"& ausing to sha!e or tre"&%e (HW)$
unstea#iness noisy e0ha%ation an# inha%ation$ hyperventi%ating vi5%epa-
sahabhuva! sattering ao"panying (see sahah0va etc. 78) $.; (1.32) tat-
prati%edha-artham the" #ispe%%ing for the purpose e5a-tattva-abhysa!
sa"e$ e/uiva%ent prinip%e #isip%ine
$.9 These- the obsta"les- s"attering 1Gthro,ing asunderG2 thought$ are a
"onfusion of vie,s involving lethargy vs. 1ra(asi"2 illness- s5epti"ism vs.
insou"ian"e- and sloth vs. e8"essiveness- 1all2 being ,ithout the abiding 1of the
,itness 1.22- that pla"e (1.9) being yet unfound. $.: H""ompanying the
s"attering 1there may be2 despair over rough going- or unsteadiness of the
limbs ,ith hard breathing out and in- $.; 1but2 there is a dis"ipline in an
eBuivalent prin"iple for the purpose of dispelling 1both of2 them.
The %ong o"poun# in sutra 2.- ontains three pairs of wor#s representing
three sets of "utua%%y opposing onepts or #van#vas. They refer to the auses of
the sun#ering of thoughts as oppose# to their ontain"ent$ a%% re%ating to the three
#ivisions of !now%e#ge given previous%y (1.10.12) as fo%%ows> 1.) Iethargy an#
ra7asi i%%ness are #isor#ers resu%ting fro" strong i#entifiation with the physia%
sphere *.) +"&a%ane of inte%%etua% funtion$ ause# &y the onstant #ou&t an#
s!eptiis" fro" ana%y5ing too har# or the &%ithe attitu#e of ana%y5ing not at a%%$ are
#isor#ers re%ate# to wor%#%y %earning an# reasoning &.) +"&a%ane in spiritua%
efforts (!ar"as)$ either &y %a! of #i%igene or e0essive 5ea%$ is a #isor#er re%ate#
to the re%igious sphere. 9%% these are a resu%t of an over.a&un#ane of either the
re%ent%ess ra7as$ frantia%%y striving to ao"p%ish when there is nothing to &e
ao"p%ishe#$ or the #u%% ta"as who eats an# s%eeps &ut an)t &e &othere# to thin!
or ref%et$ over the purity of sattva. Jesu%ting fro" these #isor#ers there "ay &e
either ego.&ase# aff%itions %i!e #espair$ 7ea%ousy$ anger$ et.$ or physia%
aff%itions %i!e unstea#iness of the &o#y an# the %ife.&reath$ as oppose# to Asana
an# prAGAyA"a$ respetive%y$ whih are a stea#iness of those two (2.1:.1().
4lT6Tl | lTl U]U 7l 79lTl
ll9l

9= lTl-l l 9lTU 9l l 96~7l
H~l |Tl l 7|+l
$.= (1.33) maitr4-5aru?-mudit-upe5%?m (gen. of) affetion
o"passion re7oiing over%oo!ing su5ha-du!5ha-pu?ya-apu?ya-vi%ay?m
(gen. &e%onging to) easy going$ p%easantness$ happiness har# going$ suffering
propriety i"propriety spheres bhvanta! (tasi% &y) oneptua%i5ation
"itta-prasdanam thought a%"ing$ %earing$ sett%ing $. (1.3')
pra""hardana-vidhra?bhym (a&%. &y) outf%owing retention v or pr?asya
(gen. of) &reath $.$ (1.32) vi%ayavat4 (#ua%= those two)(vatup= onsisting of) the
sphere of o&7et pereption v either$ or prav#tti! ativity in %ife$ progression in
%ife$ on#ut$ &ehavior utpann having o"e forth manasa! (a&%. fro") the "in#
sthiti-nibandhan4 (f.) "aintaining &on# (1.3:) vio5 free fro" grieving or
sorrow v or (yoti%mat4 (#ua%= those two)("atup= onsisting of) %ight
$.= 1Ior the first-2 there is "learing of those thoughts by the
"on"eptualiAation of affe"tion- "ompassion- re(oi"ing- and overloo5ing-
belonging to the spheres of happiness- suffering- ,hat is right- and ,hat is not
rightC $. or 1for the se"ond-2 e8pulsion and suppression of breath. $.$
Jrogress in life is either those t,o 1thought and body2 as "onsisting of the
sphere of ob(e"t per"eption- the "ontinuing bond 1to it2 having "ome forth
from the mindC or those t,o as "onsisting of light- free of sorro,- K
The author has presente# two e0tre"e e0a"p%es of genera% #isor#ers> "enta%
oarseness represente# &y #espair$ an# physia% oarseness represente# &y
unstea#iness an# unrefine# &reathing$ a%ong with their i#ea%i5e# re"e#ies of
oneptua%i5ing goo# wi%% an# atten#ing to the &reath of %ife$ respetive%y. Coth of
these an &e #one in either of two "o#es> &y ounter"an#ing on the part of the
"in# that has e"erge# into the sphere of e0periene with its atten#ant #isor#er$ or
a%ternative%y &y fousing (saEya"a :.10)$ in the g%i""ering %ight of sattva$
unfettere# &y #espair. The ounter"an#ing or on/uering re"e#y for physia%
unstea#iness is to atten# to the &reaths or hanne%s of the %ife fore that reate the
&o#y. The ounter"an#ing for #espair is a fee%ing of o"ra#ery or %ove assoiate#
with happiness$ o"passion where there is suffering$ re7oiing in right$ an#
over%oo!ing wrong. These prinip%es of virtuous attitu#es an# &reathing are further
e0pan#e# in Chapter Kive.
ll9 l
HlllPF l l7ll3l
$.' (1.3-) v4ta-rga-vi%ayam gone away passion sphere v either "ittam
thought $.3 (1.3() svapna-nidr-()na-lambanam #rea" s%eep
un#erstan#ing supporting v or $.6 (1.39) yath in whih way abhimata-
dhynt (a&%. through) #esire# "e#itation v a%ternative%y
$.' K the thought- either 1of2 that sphere ,here passion has gone a,ay
1the dispassion 1.102- $.3 or supporting an understanding based on the
dreamy sleep (of 1.2)- $.6 in ,hi"h ,ay- alternatively (to 2.10.11)- it is
through meditation on ,hat is desired.
This group reinfores the state"ent 7ust given a&out the two "o#es of
a##ressing suffering. ,utra 2.13 is a&out the #ispassion "o#e "entione# in 1.10$
whi%e sutra 2.1' rea%%s 1.2 on re%igious &e%iefs$ an# presri&es reso%ving those
&e%iefs through "e#itation$ whih is treate# further in '.1
lT
(l~|U lTl lT 7lU

T R (lR(TRlG 9
~Vl l
$.7 (1.'0) parama-a?u-parama-mahatva-anta! u%ti"ate ato"i u%ti"ate
greatness$ o"prehensiveness en#ing at$ ranging to asya (gen. for) that va4-
5ra! wi%% app%ying (w9 gen. 78) $.9 (1.'1a) 5%4?a-v#tte! (gen. for) spent
way (of thought) abhi(tasya (gen. of) no&%e"an iva %i!e that ma?e! (gen. of)
7ewe% grah4t#-graha?a-grhye%u (%o. in) !nower$ !nowing$ !nown $.: (1.'1&)
tat-stha-tat-a)(anat-sampatti! that staying$ a&i#ing that state of o%oring
fa%%ing into$ &eo"ing
$.7 Hpplying the ,ill for that 1meditation2 ranges from the ultimate
atomi" to the ultimate "omprehensiveness- $.9 in the 5no,er- the 5no,ing-
and the 5no,n- for one ,hose ,ay is 1thus2 spent- li5e that of a nobleman0s
(e,el- $.: abiding in that 1"omprehensiveness2- 1yet2 falling into the state of
"oloring by that 1atomism2.
This group e0pan#s again on the the"e of the previous sutras$ on the two
"o#es of #ea%ing with o&strutions. The wor# 1ato"i1 "eans #ivi#e# into parts
whereas 1o"prehensive1 "eans a%%.in%usive or 1great1 ("ahat). 3on#ering the
1!nower1 re%ates to un#erstan#ing$ whi%e the 1!nowing1 is the "eaning #erive#
fro" arguing or reasoning$ an# the 1!nown1 is the pereption of o&7ets (in%u#ing
wor# soun#s)$ these representing the three non.transen#enta% %eve%s of
!now%e#ge. +n a##ition to that$ there is a&i#ing in &eing the o"prehensive "ahat.
These together are the way of the %iving %i&erate# person$ i%%ustrate# &y the we%%.
!nown e0a"p%e of a %ear ge" or rysta% ta!ing on the o%or of its surroun#ings$
even though it has its own %ear for".
,pea!ing of o%oring$ this an &e one of "any possi&%e win#ows into the
reative proess> to e0a"ine$ for e0a"p%e$ the re%ationship of one)s raw inner
"enta% e0periene of the o%or green with a pereive# 1green1 o&7et$ !nowing
now that the fa"i%iar /uestion as to whether or not other peop%e see green the sa"e
way you #o is %ose to "eaning%ess. To onsi#er e0erises %i!e this as nothing
"ore than a"using %itt%e ga"es to &e trie# one an# then #is"isse#$ is to "iss an
essentia% o"ponent to the en%ighten"ent /uestLthe onstant #e%i&erate
e0a"ination of one)s raw present."o"ent e0periene.
1' The *oga Darshana
9gain$ 1va?@!Ara1 here "eans app%ying the wi%%$ "aintaining onstant reso%ve
an# "otivation towar# staying aware of the fourth state. +t #oes not "ean
1"astery1$ referring to a !in# of ahieve"ent a/uire# &y #eve%oping higher an#
higher states of "erit over ti"e= whether it is the so.a%%e# 1states of
onsiousness1 in this %ife taught &y various yoga.re%ate# shoo%s$ or the %eve%s of
aste$ %ass or status ahieve# through &irth. The author teahes that the "astery of
se%f.awareness that is rea%i5e# in the present "o"ent is superior to ahieve"ent or
"astery in any of the three spheres$ %i!e the i""e#iate e0periene of &eauty in a
natura% sene versus the o%# o&servation &y a "aster of reasoning who ana%y5es
the sene an# the %anguage use# to #esri&e it$ &ut "isses the &eauty.
9&i#ing in the fourth state is si"p%y a "atter of not &eing aught up in the
#istration that o"es with the awareness of things$ whether e0periening$
re"e"&ering$ reasoning$ praying$ or whatever. 9 genuine #ispassion an &e fe%t &y
the yogin as he a&an#ons worry$ fear$ #iso"fort$ an# even hope= turning away for
the "o"ent even fro" attah"ent to the effort an# #isip%ine re/uire# for suess
in %ife. 9pp%ying the wi%% towar# that #ispassion is ha%f of yoga$ whi%e
o"prehen#ing it as the soure of a%% e0periene is the other ha%f$ an# the pratie
an range fro" &reathing an# posture to the s"a%%est #etai% of #ai%y e0periene.
The yoga is not in the posture itse%f$ &ut in fin#ing the onnetion &etween the
posture an# the #ispassion= not 7ust in the &reathing$ &ut in the reation of the
&reath fro" its soure in onsiousness$ an# of %ife fro" the &reath.
Mow$ whi%e no one see!s a euphori "ani #isor#er any "ore than a #epressive
one$ fee%ing the ontrast &etween those various passions an# the su&se/uent re%ease
in the #ispassion an in#ee# &e won#erfu%%y %i&erating. +t is un#erstan#a&%e then
that one "ight %oo! in this te0t for a #esription of that #ispassion e0periene an#
"ista!en%y fin# it in the various app%iations of the wor# 1sa"A#hi1
(onte"p%ation)$ &ut again in the ne0t hapters we wi%% fin# the "ore orret
"eaning$ as we #i# in 1.12.
Chapter Three
The Three Lo,er Dpheres vs. the Iourth
4 5l lT~ TlTl Tl l H 4l
F -l l4l l Tl " 9 ll ll
W9l 7l~ll" W9~ lP\ l
Chapter Three The Three Iower ,pheres vs. the Kourth 12

'. (1.'2) tatra (%o. in) that state abda-artha-()na-vi5alpai! (inst. p%. with)
wor#(s) "eaning un#erstan#ing in#eisive sa@54r?-savitar5-sampatti!
pouring or "i0ing together$ onfusion having #ispute fa%%ing into '.$ (1.'3)
sm#ti-pariuddhau (%o. as if it were) "e"ory o"p%ete%y free of sva-r*pa-
*ny own for" #evoi#$ e"pty iva as if artha-mtra-nirbhs-nirvitar5
o&7et on its own shining forth$ appearane without #ispute [(1.'') etay y
this means iva li"e( in the same way savicr with reflection nirvicr without
reflection ca and s'kma-viay lesser spheres vykhyt e,plained: (see
.vy0"hy0t0. interpolations in ;$.) '.' (1.'2) s*5%ma-vi%ayatvam %itt%e$ trif%ing$
%esser (not .sutle. here) sphere(s) state "a an# even aliFga-paryavasnam no
in#iator ter"inating
'. .n that 1"oloring2 state- there is falling into having dispute ,ith its
"onfusion- ,ith its inde"isive understanding based on the meaning of ,ords
(see 1.')- '.$ 1but2 ,ithout dispute 1"ommonly a"5no,ledged2 as to the
appearan"e of an ob(e"t on its o,n- as if it ,ere devoid of one0s o,n form- as
if it ,ere "ompletely free 1independent2 of one0s memory (see 1.:)- '.' and the
state of those lesser spheres terminating ,hen there is no more indi"ator
1body2 (see 1.2).
There "ay &e various e"piria%$ reasone#$ or faith.&ase# views of rea%ity
o"peting for #o"inane$ eah with its own #otrines$ &ut a%% are &oun# in a wor%#
where o&7ets e0ist on their own$ in#epen#ent%y of one)s awareness of the"Lin
the present sphere whether in sight or out of sight$ or in an atua% past whether
re"e"&ere# or not. 9%% aept the notion of a sou% that passes fro" this earth$ in
so"e &e%iefs even easing to e0ist when the y%e of !ar"a is finishe# an# no new
&o#y is &orn. These three sutras out%ine again the three #ivisions> reasoning$ the
sphere of o&7ets$ an# re%igious &e%ief in fina% ter"ination.
l 9 Hl7 l ll0 7l~9l 7-l 4 9l
'.3 (1.':) t! those eva (e"phati) e0at$ very sab4(a! in%u#ing the see# or
originating funtion samdhi! onte"p%ation '.6 (1.'-) nir-vi"ra-vairadye
(%o. where) without ref%etion fa"i%iarity adhi-tma-prasda! over$ a&ove$
transen#ing in#ivi#ua% se%f %arity '.7 (1.'() #tam-bhar truth$ right
&earing tatra there pra() !now%e#ge
1: The *oga Darshana
'.3 Those very things (the three$ 3.1.3) are a "ontemplation that in"ludes
the seed 1of 5arma2- '.6 1but2 there is a "larity that trans"ends the individual
soul- ,here there is familiarity ,ith that ,hi"h is ,ithout 1even2 the refle"tion
1sphere2. '.7 There is the 5no,ledge that bears real truth.
8ere the author turns one "ore to the fourth prinip%e that transen#s the
three %eve%s of !ar"as$ a on#ition where there is on%y the i""e#iate awareness of
one)s own &right native onsiousness. 8is e0position here is %ear an# si"p%e$ &ut
this is one of the p%aes where so"e see tehnia% ter"s referring to various gra#es
of onte"p%ation (sa"A#hi) as stages to &e ahieve# one &y one through years or
even %ifeti"es of ar#uous effort> sa"A#hi with 1see#1 or without$ with #ispute or
without$ with ref%etion or without. *oga$ however$ is not a&out ahieve"ent. 9
onte"p%ation is 7ust a fun#a"enta% wor#%ess way of seeing things$ either the
previous re%igious an# "ateria%ist way or the new *oga way (see 6D (.12).
~ l
l9l-lF9l 9l ~l
= Pl|F Pl9H~l
Ul | |l7Hl7 l
'.9 (1.'9) ruta-anumna-pra()bhym (a&%. #ua%= o"ing fro") hear#
inferene !now%e#ge anya-vi%ay! other spheres vie%a-arthatvt (a&%.
&eause) partiu%ar for the sa!e of &eing '.: (1.20) tat-(a! fro" whih &orn
sa@s5ra! ("in#) onstrut anya-sa@s5ra-pratibandh4 other onstrut
i"pe#ing$ o&struting '.; (1.21) tasya of that api however nirodhe (%o. when)
ontain"ent sarva-nirodht (a&%. &eause) a%% ontain"ent nir-b4(a! without$
not in%u#ing see# samdhi! onte"p%ation
'.9 Ee"ause of their being for the sa5e of the parti"ular- those other spheres
"ome from a 5no,ledge based on inferen"e and one based on ,hat is heard
1testimony2- '.: from ,hi"h is born a 1mind2 "onstru"t that impedes the other
"onstru"t 1truth-bearing 5no,ledge2. '.; When- ho,ever- there is
"ontainment of that 1impeding "onstru"t2- the "ontemplation does not in"lude
that seed be"ause there is "ontainment of all 1thought 1.12.
The onte"p%ation that #oes not in%u#e the see# is si"p%y a state of awareness
harateri5e# &y a pre#o"inane of sattva$ with ra7as an# ta"as &eo"ing
vanishing%y su&t%e. +n the ,an!hya 2'.12 the opponent uses the wor# 1&@7a1 (see#)
to "ean !ar"a$ e0e"p%ifie# &y the ontinuing y%e of see# an# p%ant$ even
though the author of that wor! uses it in a #ifferent way. The author here a%so uses
it in the !ar"a sense.
Chapter Three The Three Iower ,pheres vs. the Kourth 1-
l7l 9Tll 4l| lll } TTl "
0lHll39l l } l" 0l 4 9l 9
=7|llTl
'.= (2.1) tapa!-sva-adhyya-4vara-pra?idhnni austerity se%f$ private

reitation$ stu#y supre"e governor putting fore"ost 5riy-yoga! ation
union '. (2.2) samdhi-bhvana-artha! onte"p%ation effeting for the
purpose of$ inten#e# to 5lea-tan*-5ara?a-artha! aff%ition attenuation to
"a!e or &ring a&out inten#e# "a an# [(*.&) avidy-asmit-rga-dvea-
a(hinive) ignorance selfishness passion hatred determination( tenacity
kle) are the afflictions: (-his interruption in the form of a list is not authentic.
#ee the commentary in <hapter =ne) '.$ (2.') avidy-5%etram ignorant$ without
the higher !now%e#ge fie%# uttare%m (gen. of) higher$ %atter$ prasupta-tanu >
vi""hinna-udr?m (gen. on the part of) fa%%en as%eep attenuate# torn
asun#er (see vi")epa *.7!%) e0a%te# (another compound e,pressing dichotomies
with pairs of words1 prasupta!tanu and vicchinna!ud0ra.)
'.= Husterity- private re"itation- and the putting foremost of a supreme
being is an a"tion-based union '. intended to effe"t that 15arma-free2
"ontemplation (see 3.9) and intended to bring about attenuation of affli"tions.
'.$ Eelonging to those ,ho are 1figuratively2 fallen asleep vs. those of
attenuated 1affli"tions2- those torn asunder 1of thought2 vs. those e8alted ones
1masters2- it is the field ,ithout the higher 5no,ledge of the latter things (vs.
the 1previous1 2.3).
Chanting$ pratiing austerities$ an# praising Fo#$ are onsi#ere# &y the author
to &e a #ifferent !in# of union &ase# on ations (!ar"as)$ one that #oes not in%u#e
the higher !now%e#geLthat of the fourth on#ition. This is the she"e of
progression through stages &y virtue of "any %ifeti"es of right &ehavior.
+n the sutra that was interpo%ate# &etween 3.11 an# 3.12$ an o&vious
interruption$ we see again the anient sho%ar)s pre#i%etion for "a!ing %ists. +t is
natura% to &e attrate# to this !in# of syste"i5ation of !now%e#ge &y grouping an#
nu"&ering separate prinip%es$ eah with a na"e an# a #efinition$ easi%y
"e"ori5e# an# teste#= an# &y this "etho# teahings "ay &eo"e syste"s that
%en# the"se%ves to the for"ation of shoo%s an# tra#itions. 9 shoo%$ however$ wi%%
typia%%y #e"an# onfor"ity an# o&e#iene to authority$ #isouraging in#epen#ent
thought$ an# of ourse this is the opposite of what is nee#e# for %i&eration. *oga is
not a&out ounting truths on your fingers. The rea#er is enourage# rather to use
1( The *oga Darshana
his own power of awareness an# his own inte%%et to sort these things out$ %oo!ing
to sriptures %i!e the present ones on%y for he%p in struturing an# va%i#ation.
~l ]Ull~ ~ Ul~~l0l
I | Tl~ lHl Ul
l l
'.' (2.2) anitya-au"i-du!5ha-antmasu (%o. p%. whi%e) non.eterna%
i"pure suffering non.se%ves$ others nitya-su"i-su5ha-tma-5hyti! eterna%
pure happy hi"se%f renowne# (see .puru)a!"hy0ti. 1.16) avidy %a! of
higher !now%e#ge '.3 (2.:) d#-darana-a5tyo! (%o. where) what one
un#erstan#s un#erstan#ing > (two) a&i%ities e5a-tmat &eing a sing%e in#ivi#ua%
iva as if asmit 1+.a".ness1$ persona% i#entity '.6 (2.-) su5ha-anuay4
happiness sustaining the onse/uene rga! #esire for
'.' That la"5 of higher 5no,ledge- the reno,ned individual being eternal-
pure- and happy- ,hile there are others ,ho are non-eternal- impure- and
suffering- '.3 is the sense of personal identity- as if being a single individual
1among many2- ,here there are the abilities of seeing and ,hat one sees (see
1.10.1( et.)- '.6 the desire 1intention 3.112 for sustaining the "onseBuen"e of
happiness (happiness &eing the onse/uene)- K
]Ul
l 3 9 l(l ]9| l
7| 99( l Wl
'.7 (2.() du!5ha-anuay4 suffering sustaining the onse/uene dve%a!
revu%sion for$ hatre# '.9 (2.9) sva-rasa-vh4 own taste$ in%ination &earing$
#riving$ ausing vidu%a! (gen. of vi#vas) %earne#$ wise api atua%%y tath in that
way$ thus r*<ha! risen up abhinivea! intense reso%ve '.: (2.10) te these
pratiprasava-hey! ounter"an#ing a&an#one# s*5%m! trif%ing$ %esser
'.7 K the revulsion for sustaining the "onseBuen"e of suffering
1affli"tion2- '.9 su"h intense resolve having thus risen up- a"tually driving
those in"linations of the ,ise 1the e8alted 3.122. '.: These (3.10.1-) are 1all2
the lesser things- ,hi"h are to be abandoned by "ountermanding.
These %ast si0 sutras #esri&e a ertain %a! of higher !now%e#ge (avi#yA). 8ere$
%i!e the authors of ,an!hya an# 6aisheshi!a$ this author #is"isses the notion that
there are other sou%s$ so"e torn asun#er an# so"e e0a%te#$ so"e %i&erate# an#
so"e not$ where the #esire for %i&eration springs fro" the hope for a fina% re%ease
Chapter Three The Three Iower ,pheres vs. the Kourth 19
fro" %ife. 8e even uses the s%eeping vs. awa!e ana%ogy (see 3.12) foun# in
,an!hya (,D 11.1:). The phrase 1the a&i%ities of seeing an# what one sees$ as if
&eing a sing%e in#ivi#ua%1$ is e/uiva%ent to 1!nower$ !nowing an# !nown1 (2.1-).
+n 3.12 an# 3.1: he "a!es the onnetion &etween 6aisheshi!a)s happiness vs.
suffering an# #esire vs. aversion (su!ha.#uN!he ihA.#ve?au 6D 1.2). 9%so see
6D 3.1:.1( an# :.1:.1($ whih sutras teah that this notion of !ar"a an# its
resu%ts$ as a universa% she"e that app%ies to a "u%tip%iity of in#ivi#ua%s$ is in fat
a %ower view that #oes not yet /ua%ify as higher !now%e#ge. This is the re%igious
sphere$ superior to he#onis" an# even to inte%%etua%is"$ &ut inferior to *oga.
Jevu%sion an# suffering are to &e #ea%t with &y "eans of the ountering "etho#s
#esri&e# in Chapter Kive$ &ut the &e%iefs that ause the" are to &e %et go
aor#ing to the "etho# #esri&e# in Chapter ,i0.
9s a %i&erate# person$ the yogin "ay rise a&ove &e%iefs in heaven or re.
inarnation$ &ut he sti%% e0perienes the gross wor%# of &irth an# hange an# #eath$
even #istinguishing those inonstant things fro" the onstant sattva. ,o then what
happens to hi" upon #eathO The "ateria%ist "ay say 1Iife ter"inates when the
&o#y ter"inates &eause there is no en#uring sou%.1 The re%igious &e%iever "ay
say$ 1The sou% en#ures in the after%ife.1 or 1The sou% reinarnates unti% it is purifie#
an# then ter"inates forever.1$ &ut the %i&erate# person %iving in the present "o"ent
si"p%y says$ 1What #eathO1
+n any ase$ the &e%ief in the inevita&i%ity of wor%#%y #eath is 7ust as va%i# as the
&e%ief in the inevita&i%ity of wor%#%y %ife$ or in the superiority of right over wrong.
Kaith in ation (!ar"a) an# resu%t$ or in an after%ife an# a re&irth on earth or in
heaven (not he%%) is ertain%y not so"ething that nee#s to &e re7ete#$ &eause
everyone onte"p%ates the future$ an# our various re%igious faiths wou%# serve to
gui#e us towar# o"passion$ to%erane$ an# hu"anity= &ut those faiths e0ist
outsi#e the %i&erating onte"p%ation$ an# %i!e the other %ower %eve%s of e0periene$
they are "ere%y a "anifestation of su&t%er things. Je%igious &e%iefs$ &eause they
inha&it the su&t%est %eve% of hu"an onsiousness$ "ay &e wrappe# up in strong
fee%ings an# onvitions that an o&strut reason on one si#e an# %i&eration on the
other$ &ut un#erstan#ing those fee%ings in ter"s of *oga atua%%y en%ivens the
%arity of that %eve% of awareness$ the &or#er region "entione# in '.1-. That is why
these anient authors fous "ain%y on the re%igious$ rather than the e"piria% an#
the rationa%$ as the pree0isting &a!groun# !now%e#ge.
Without re%igion$ we are o"pe%%e# further outwar# into the sphere of
reasoning in or#er to a%" those pangs of unertainty. +n the "o"ent to "o"ent
e0periene of %ife there is a onstant &a!groun# assess"ent of ause an# effet$
the neessary reasoning of #ai%y %ife> #ei#ing what to #o$ using an# un#erstan#ing
%anguage to o""uniate with others$ et. 9 tiny few$ having e0a"ine# this sphere
in great #etai%$ s"i%e #own on us fro" #i55ying heights of ana%ysis$ &ut for the
other !in# of see!er$ %oo!ing to i"prove an# un#erstan# his %ife e0periene an# to
affir" his intuitive !now%e#ge of se%f$ *oga is the higher way.
D D D
Chapter Iour
Hbandoning the Three Through Distinguishing
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3. (2.11) dhyna-hey! through "e#itation they are to &e re7ete# tat-
v#ttaya! (orrespon#ing to) the" ways (of thought) 3.$ (2.12) 5lea-m*la!
aff%itions root 5arma-aya! ations seat d#%&a-ad#%&a-(anma-vedan4ya!
!nown un!nown %ife to &e #enote# or "eant or e0presse# &y (HW)$ to &e
!nown &y 3.' (2.13) sati-m*le (%o. in regar# to$ aor#ing to) e0istene$ presene
root tat-vip5a! it fruition (ti-yus-bhog! &irth ran! hea%th en7oy"ent
3. Those to be abandoned through meditation 1ho,ever2 are the ,ays 1of
thought2 "orresponding to them- 3.$ that 1,ay2 ,hi"h is e8pressed by a life-
5no,n or un5no,n 1present or past2- the seat of 5arma- ,hi"h is the root of
affli"tionsC 3.' ran5- health- and en(oyment of life- ,hi"h are the fruition of it
15arma2- being a""ording to the presen"e of their root.
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3.3 (2.1') te these hlda-paritpa-phal! #e%ight tor"ent resu%ts pu?ya-

apu?ya-hetu-tvt (a&%. &eause) propriety i"propriety reason &eing 3.6
(2.12) pari?ma-tpa-sa@s5ra-du!5hai! (inst. a%ong with$ in%u#ing) hanging
(through reinarnation) pain$ tor"ent onstruts sufferings gu?a-v#tti-
virodht (a&%. &eause) "erit way inonsisteny "a an# du!5ham suffering
Chapter Kour 9&an#oning the Three Through Distinguishing 21
eva a&so%ute%y sarvam a%% that vive5ina! (gen. point of view= for P seen as) one
who has #istinguishing 3.7 (2.1:) heyam to &e a&an#one# (always refers to a
elief) du!5ham suffering angatam future$ yet to o"e
3.3 These are be"ause of propriety vs. impropriety being the reason-
delight vs. torment the resultsC 3.6 1but2 for one possessed of distinguishing-
absolutely all of that is seen as suffering be"ause of the in"onsisten"y of the
merit ,ay 1of thought2- in"luding the instan"es of suffering asso"iated ,ith
"onstru"ts of transformation 1rein"arnation2 and torment. 3.7 That 1belief in2
suffering yet to "ome is to be abandoned.
The author wi%% revea% a new #efinition of transfor"ation (pariGA"a) in :.12.1(
whi%e the o""entator %ings to the inferior #efinition in his interpo%ation
fo%%owing that setion.
9
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3.9 (2.1-) dra%&#-d#yayo! (gen. of) witness what is witnesse# sa@yoga!
onneting together$ on7oining$ (wBgen.) a&sorption of one in the other heya-
hetu! a&an#one# reason 3.: (2.1() pra5a-5riy-sthiti-4lam open%y$
onspiuous%y (see .pra"0>a. ic 78) ation "aintaining ha&it$ pratie$
usto" bhuta-indriya-tma5am e%e"ents powers onsisting of bhoga-
apavarga-artham en7oy"ent of %ife fina% en# for the purpose of$ inten#e# for
d#yam seen$ witnesse# 3.; (2.19) vie%a-avie%a > liFgamtra-aliFgni (p%.
things) partiu%ar non.partiu%ar (universa%) in#iator on%y without in#iator
gu?a-parv?i "erit #ivisions
3.9 The reason it is to be abandoned is that there ,ould be "on(oining
1identifi"ation 1.22 of the ,itness ,ith ,hat is ,itnessed- 3.: ,hat is ,itnessed
1being2 for the purpose of a final end to an en(oyment of life that "onsists of
elements and po,ers of sense- "onspi"uously maintaining the pra"ti"e of
1proper2 a"tions- 3.; the divisions of merit 1ranging2 from the parti"ular 1life2
to the universal 1Erahman2- from the indi"ator 1body2 on its o,n- to the 1final2
absen"e of that indi"ator.
The author uses the wor# 1on7oining1 (saEyoga) in the sa"e sense as the
author of the 6aisheshi!a$ as a onnetion &etween the person an# his onsious
e0periene. The way that presupposes e%e"ents an# powers of sense to reeive
i"pressions of the" is the way of the %ower three wor%#s of !now%e#ge.
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3.= (2.20) dra%& the witness d#i-mtra! seeing$ onsiousness so%e$ %one
uddha! pure api an# yet pratyaya-anupaya! &e%ief onsi#ering$ ref%eting on
3. (2.21) tat-artha! ("as.) whose "eaning eva very d#yasya (gen. of) what
is seen tm essene$ &eing 3.$ (2.22) 5#ta-artham (neuter) #one$ ao"p%ishe#
purpose prati oppose# to na%&am perishe# api an# yet ana%&am not perishe#
tat-anya-sdhra?a-tvt (a&%. &eause) than hi" other o""on to a%% &eing
3.= Mefle"ting on those beliefs and yet pure- a lone "ons"iousness- is that
,itness (see 1.2)- 3. ,hose very meaning is that he is the essen"e of ,hat is
seen- 3.$ as opposed to the 1final2 purpose of ,hat is done- 1that is-2 being
perished- and yet not perished be"ause of that 1purpose2 being "ommon to
those other than him.
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3.' (2.23) sva-svmi-a5tyo! (%o. in) own owner power$ a&i%ity sva-
r*pa-upalabdhi-hetu! own for" o"prehen#ing reason$ "otive sa@yoga!
on7oining 3.3 (2.2') tasya (gen. of$ for) hetu! reason avidy %a! of higher
!now%e#ge 3.6 (2.22) tat-abhvt (a&%. o"ing fro") that a&sene sa@yoga-
abhva! on7oining a&sene hnam the a&an#oning tat-d#e! (gen. of) that
way seeing 5aivalyam (;ya< a&strat= the &eing) the on%y one
3.' That "on(oining ('.-) is the reason to "omprehend his 1one0s2 o,n
form- in the po,er of being one0s o,n o,ner- 3.3 the la"5 of su"h higher
5no,ledge 1being2 the reason for that 1"on(oining2. 3.6 Irom the absen"e of
that 1la"5 of higher 5no,ledge2 "omes the absen"e of the "on(oining- the
abandoning of seeing that ,ay- the being the only one.
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3.7 (2.2:) vive5a-5hyti! #istinguishing !nown as$ a%%e# aviplav not
a#rift$ without onfusion hna-upya! a&an#oning "eans 3.9 (2.2-) tasya
(gen. of) it saptadh sevenfo%#$ "anifo%# prnta-bh*mi! &or#er$ en# p%ae$
Chapter Kour 9&an#oning the Three Through Distinguishing 23
region pra() !now%e#ge 3.: (2.2() yoga > aFga-anu%&hnt (a&%. through)
union su&or#inate or supp%e"enta% un#erta!ing(s) (e?uivalent to a@ga!"arman
or a@ga!"riy0 78) auddhi-5%aye (%o. where) i"purity #i"inution (not
e%i"ination) ()na-d4pti! un#erstan#ing &rightness$ sp%en#or$ %ight -vive5a-
5hyte! (a&%. with A= e0ten#ing right up to) #istinguishing !nown as
3.7 The means of that abandoning- being ,ithout the "onfusion- is the
thing reno,ned as GdistinguishingG (in '.2 an# in ,an!hya). 3.9 The border
region of it is a sevenfold 1manifold2 5no,ledge- 3.: e8tending right up to
,hat is "alled GdistinguishingG- the light of understanding ,here impurity is
diminished through underta5ings (,D 23.1) that are supplemental to union.
+n this seon# part of Chapter Kour we have &egun the seon# ha%f of the *oga
Darshana wherein the author presri&es %etting go of the o%# way an# e"&raing
the new *oga way. +n this setion he spea!s of i"purity &eing #i"inishe# &ut
never o"p%ete%y e%i"inate#$ &eause that wou%# &e the en# of a%% %ife e0periene$
an# that is i"possi&%e. 8e even a%%s the un#erstan#ing 1the %ight1 7ust as the
,an!hya refers to it as that whih #ispe%s the #ar!ness. 9nyone who en#ures the
i"purities of suffering in any aspet of his %ife$ is urge# &y this author to %oo!
inwar# to the %ight of his own pure onsiousness. +t)s not as if 1onversion1 to
*oga is one)s on%y hane to avoi# eterna% #a"nation. There is no neessity or
urgeny a&out it. +n fat$ *oga wou%# not even &e suita&%e for so"eone who is
perfet%y happy with his %ife an# who has no persistent /uestions a&out the
"eaning of it= &ut rea%%y$ who wou%# that person &eO
" l9lTll9~l(llTl7ll7|9\l
4l( l~l~ l R(l l"(2.31 #isp%ae#)
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[(*.*2) yama-niyama-sana-pryma-pratyhra. oservances vows
posture refining the life!reath withdrawing( astraction .dhra-dhyna-
samdhaya holding meditation contemplation aau the eight a*gni the
lims( sudivisions( aspects (*.&6) ahi+s-satya-asteya-(rahmacarya-
aparigrah non!hurtful good non!stealing attending to ;eda non!
possessive yam oservances (*.&*) )auca. self!purification .sa+ta.
contentedness( satisfaction .tapa. austerity .svdhyya. reciting( repeating
.,)vara-praidhnni supreme eing putting foremost niyam restrictions
-./!/01 The lim(s are eight2 (servances$ vws$ psture$ refining the life-
(reath$ withdrawing$ hlding$ meditatin$ and cntemplatin! ./!341 The
(servances are2 .(eing1 nn-hurtful$ gd$ nn-stealing$ attending t 5eda$ and
nn-pssessive! ./!3/1 The vws are2 purity$ cntentedness$ austerity$ private
recitatin$ and the putting fremst f a supreme (eing!&
Throughout this wor! an# espeia%%y in the %atter part there is an o&vious
pattern of interpo%ations in groups of three sutras eah$ in the for" of either a short
o""entary or a##ition to the previous "ateria%$ usua%%y a%ong the %ines of
supernatura% powers or in support of the #otrine of trans"igration$ or (as in this
ase) an intro#utory out%ine %isting an# enu"erating the points to &e "a#e in the
fo%%owing setions.
These a##itions usua%%y our at the 7untions &etween the authenti nine.sutra
groups$ an# in "ost ases they an &e %ear%y i#entifie# as interruptions to the f%ow
of the surroun#ing "ateria%$ 7ust as "y own o""ents are. ,utra 2.32 fa%%s into the
%ist ategory an# is a natura% "ath with 2.29 an# 2.30$ whi%e sutra 2.31 &e%ongs
with the origina% "ateria% (the or#er of sutras 2.31 an# 2.32 were at one point
reverse# in opying). These %ists are har"%ess an# it "a!es no #ifferene whether
one rea#s the" or not$ &ut if "e"ori5ation an# reitationL!nowing how "any of
this an# how "any of thatLhave &een your i#ea of !nowing the *oga ,utra$ you
now have a greater opportunity$ &eause the u%ti"ate persona% !now%e#ge is vast%y
superior to any "e"ori5ation of shoo% !now%e#ge$ an# 3atan7a%i)s teahing of the
great way is far "ore "eaningfu% than %ists of naughty an# nie &ehaviors or
instrutions for a %ife of renuniation an# austerity.
D D D
Chapter Iive
The Lo,er Three Neans
.2 Ostablishing the Ioundations
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6. (2.31) (ti-dea-5la-samaya-anava""hinn! &irth.ran! p%ae ti"e
onvention without #isri"ination$ regar#%ess srvabhaum re%ating or
app%ying to a%% rea%"s mah-vratam great$ o"prehensive way of %ife$ on#ut
Chapter Kive The Iower Three Heans 22
(#utra *.&* was displaced. #ee the previous section.) 6.$ (2.33) vitar5a-bdhane
(%o. when) speu%ation$ arguing aff%ite# pratipa5%a-bhvanam a#versary
"anifestation (-his compound means something more profound than 3ust turning
that frown upside!down.) 6.' (2.3'a) vitar5! argu"ents hi@sa-daya! hurtfu%
et. 5#ta-5rita-anumodit! #one ause# to &e #one approve# of lobha-
5rodha-moha-p*rva5! (p%. those) gree# anger &ewi%#er"ent$ onfusion
orrespon#ing to (ifc 78) m#du-madhya-adhimtr! (p%. those) the wea! or
"ee! the "i##%e the superior (-he reason sutra *.&' was uncharacteristically
long( containing twenty words( more than doule the average length( is that it was
originally two sutras.)
6. This great ,ay of life applies to all 1three 2.32 realms regardless of
birth-ran5- pla"e- time- or "ustom 6.$ 1but2 ,hen one is affli"ted by arguing-
there is a manifestation of adversariesC 6.' mee5- mid-level- and high-level
ones- "orresponding to 1one0s2 greed- anger- and "onfusion- the arguments
1be"oming2 hurtful- et".- ,hether done- "aused to be done- or approved of.
The great way transen#s the %ower rea%"s$ &ut #ispute #raws you &a! #own.
There is gree# in not &eing a&%e to a&an#on the gross o&7et sphere$ anger in not
&eing a&%e to a&an#on the unertainty of the %earne#.!now%e#ge sphere$ an#
onfusion in not &eing a&%e to transen# the se%f.ref%etion of re%igious !now%e#ge.
These three %eve%s of #ispute "anifest respetive%y as trou&%es over persona%
property an# seurity in the rea%" of things$ po%itis an# soia% hierarhies in the
rea%" of peop%e$ an# faiths an# phi%osophies in the rea%" of ref%etion. ,i"i%ar%y$
#oing hurtfu% things &e%ongs to the gross %eve% of o&7et e0periene$ whereas
having su&or#inates #o it for you is the ro%e of the "i##%e %eve%$ an# approving of
it orrespon#s with re%igious &e%iefs in righteous punish"ent through !ar"a. 4ven
as a %i&erate# person the yogin wi%% reate in his wor%# %ower representations of
hi"se%f in a%% three spheres$ those who "ay #isp%ay a #e"eanor of superiority an#
entit%e"ent &ase# on "ateria% wea%th$ %ea#ership an# authority$ or spiritua%
a#vane"ent. 8e wou%# natura%%y fee% an inreasing aversion to these haraters
&eause they represent in hi" the u%ti"ate "ista!e of see!ing the highest goo# in
the %ower wor%#s$ through "erit an# ahieve"ent a%one (see 1.11.12)$ &ut of
ourse it is &est not to #we%% on the aversion$ if one an avoi# it.
,peu%ation (vitar!a) is interprete# as arguing or #ispute &eause of the
surroun#ing onte0t. The 1hurtfu%1 in sutra 2.3 is the opposite of the 1non.hurtfu%1$
the first prinip%e treate# in 2.2.2.9$ an# the wor# 1et.1 refers to the opposites of
the other prinip%es= vie as the opposite of virtue$ ta!ing responsi&i%ity that #oes
not &e%ong to you as the opposite of non.stea%ing$ wa%%owing in ignorane as the
opposite of atten#ing to 6e#i !now%e#ge$ an# "ateria% an# soia% attah"ent as
the opposite of non.possession.
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6.3 (2.3'&) du!5ha-a()na-ananta-phal! (p%. those things) suffering

ignorane en#%ess resu%ting in iti thus (referring to the points in the previous
sutra) pratipa5%a-bhvanam opponents$ a#versaries a showing$ #isp%ay$ or
"anifestation 6.6 (2.32) ahi@s-prati%&hym (%o. in) non.hurtfu% esta&%ishing
tat-sa@nidhau (%o. in) it viinity$ presene vaira-tyga! hosti%ity
a&an#oning 6.7 (2.3:) satya-prati%&hym (%o. in) virtue$ truth esta&%ishing
5riy-phala-raya-tvam ations fruits seat$ su&stratu" &eing
6.3 Thus is the manifestation of adversaries- resulting in "ontinuous
ignoran"e and suffering- 6.6 1but2 in establishing the non-hurtful 1,ay2 there
is abandoning of hostility in the presen"e of it. 6.7 .n establishing virtue- there
is being the seat of a"tion and its result 1at on"e2.
8ere in sutras 2.2 to 2.9 the author gives five prinip%es of esta&%ishing a
foun#ation (prati;QhA) na"e# &y the anient o""entator as 1ya"a1 an#
intro#ue# in every ase &y a wor# in the %oative ase$ i.e.$ 1in esta&%ishing this
there is the fo%%owing o"p%e"entary prinip%e (not an effet)>1
This author teahes what every ivi%i5e# syste" of %aw en7oins$ that one shou%#
not hurt others$ &ut the non.hurtfu% way is not 7ust in avoi#ing hurtfu%ness to others
in thoughts$ wor#s$ or #ee#s (again the three %eve%s)$ &ut a%so avoi#ing the attitu#e
of &eing a viti" of hurt$ an# refusing to har&or resent"ent. 6irtue$ in a##ition to
%ea#ing a non.hurtfu% way of %ife$ a%so "eans a!now%e#ging onese%f as &asia%%y
goo#$ whih is oppose# to a ertain #otrine foun# in so"e re%igions that "an is
essentia%%y sinfu% or evi%. There "ay &e so"e 7ustifiation for that #otrine in that
the first perio# of %ife a%ters the purity of infany &y investing the in#ivi#ua% with a
&e%ief syste" of %earne# wor%#%y !now%e#ge$ a "un#ane an# profane view$ faing
away fro" the inner te"p%e of innoent se%f.awareness. +n a#u%thoo#$ when the
in#otrination is we%% esta&%ishe#$ there "ay arise the yearning for a #eeper
!now%e#ge$ an# in the pursuit of that one "ay fin# the persona% i%%u"ination of
*oga an# rea%i5e one again that his foun#ationa% state is one of goo#ness.
Whenever he "isses the "ar! an# #eviates fro" that entra% state$ the sin an# the
Chapter Kive The Iower Three Heans 2-
gui%t assoiate# with it$ the 1ation an# its resu%t1$ are !nown to &e one an# the
sa"e thing$ whih is o"p%ete%y &urne# away upon returning to the fourth state$ so
there is never any unpai# #e&t.
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6.9 (2.3-) asteya-prati%&hym (%o. in) not stea%ing esta&%ishing sarva-
ratna-upasthnam everything gift in the viinity 6.: (2.3() brahma"arya-
prati%&hym (%o. in) &rah"an atten#ing to v4rya-lbha! strength fin#ing 6.;
(2.39) aparigraha-sthairye (%o. in) non.possession &eing stea#fast (anma-
5atha@t-sambodha! %ife 1the how1$ "ystery perfet !now%e#ge
6.9 .n establishing non-stealing- there is "onsidering everything in one0s
vi"inity as a gift. 6.: .n establishing attendan"e to Erahma 1Peda2- there is
finding 1inner2 strength- 6.; 1and2 in being steadfast in non-possession- there
is perfe"t understanding of the mystery of life.
,utra 2.- is o&vious%y figurative. This wor! #oes not a##ress superfiia% %ega%
or re%igious #o)s an# #on)ts. ,tea%ing (as o"pare# to possession 2.9) is %ai"ing
ownership of e0terna% things$ a/uiring the i"purities of pri#e in persona% gain$ in
superiority over others in wea%th$ status$ or spiritua% a#vane"ent. 9s for sutra 2.($
the way of the sho%ar or re%igious person is nor"a%%y seen to &e the opposite of the
strength an# vigor that is the way of the aggressive wor%#%y person intent on
winning. Fenuine strength an# integrity$ however$ is to &e foun# on%y in
&rah"aarya$ whih is not neessari%y the e%i&ay of an un"arrie# stu#ent in a
"onastery$ &ut 7ust %itera%%y 1atten#ing to Crah"a1$ whih is 6e#a or true
!now%e#ge. +n sutra 2.9$ the wor# 1aparigraha1 or non.possession is a privative.
a%pha negation of the wor# 1parigraha1$ whih "eans e"&raing or possessing
what surroun#s you$ in this ase househo%# possessions an# fa"i%y or su&or#inates
of any !in# (HW). Mon.possession #oes not "ean the yogin shou%# give up his
househo%#$ 7o&$ an# fa"i%y (there is no p%ae for haris"atis or o"poun#s in this
teahing)$ &ut one who won#ers a&out the "eaning of %ife shou%# ta!e the ti"e to
turn his attention in the other #iretion$ away fro" wor%#%y possessions an# towar#
reogni5ing the supre"e Ceing within.
$.2 The Offe"ts
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6.= (-his set of si, sutras e,pands on the previous set of si,. -his is a familiar
techni?ue also seen on a smaller scale in #$ %.1&!1' and A$ *.16) (2.'0) au"t
(a&%. fro") %eansing svFga-(ugups one)s own %i"&s$ &o#y protetion (-he
desiderative .3ugups0. refers to the natural impulse or refle, in the lims to
protect oneBs own ody from any e,terior threat.) parai! (instr. p%. with) others
asa@sarga! not assoiate# 6. (2.'1) sattva-uddhi- goo#ness$ trueness
purifiation$ purity -saumanasya- &eing heerfu% -ai5grya- one.pointe#ness$
intentness -indriya-(aya- winning the powers of sense an# ation -tma-darana-
yogyatvni se%f e0a"ination &eing o"petent or fit "a as we%% as 6.$ (2.'2)
sa@to%t ontent"ent anuttama! unsurpasse# su5ha-lbha! happiness fin#ing
6.= Irom that "leansing (of hosti%ity 2.2) "omes prote"tion of one0s body-
unasso"iated ,ith those others 1the adversaries2- 6. as ,ell as purity of
sattva- "heerfulness- one-pointedness- ,inning the sensory po,ers- and being
fit for self-e8amination. 6.$ Irom the "ontentment (in &eing the seat of ation
an# resu%t at one 2.:) "omes finding a happiness that is unsurpassed.
8ere$ in sutras 2.10 to 2.12$ the author gives the 1effet1 prinip%es na"e# &y
the anient o""entator as 1niya"a1$ in every ase intro#ue# &y a wor# in the
a&%ative ase> 1fro" esta&%ishing this arises the fo%%owing effet>1
9voi#ing assoiation with a#versaries for se%f protetion (sutra 2.10) re%ates to
a&an#oning hosti%ity in the presene of a#versaries (sutra 2.2)$ an# the points "a#e
in sutra 2.11 orrespon# to those in sutra 2.3.' as fo%%ows> purity of sattva or &eing
%ear of #esire (ra7as) is oppose# to gree# or &eing fu%% of #esires$ whi%e
heerfu%ness is oppose# to anger$ an# one.pointe#ness to onfusion (again the
three %eve%s). Winning the five senses (whih is further e0pan#e# in sutras (.1.2)
an# &eing /ua%ifie# for se%f.e0a"ination are oppose# to &eing stu! in the en#%ess
ignorane an# suffering. Thus the first of the effet prinip%es a%%e# 1niya"a1 &y
the anient o""entator orrespon#s to the first of the foun#ation prinip%es$
whih he a%%s 1ya"a1.
,i"i%ar%y$ fin#ing supre"e happiness through ontent"ent$ upon a&an#oning
the #esire for superfiia% happiness is %i!e unifying ativity (!riya) an# its resu%t in
one p%ae an# ti"e$ re"aining esta&%ishe# in inner virtue$ in#epen#ent of
Chapter Kive The Iower Three Heans 29
e0terna%%y i"pose# ru%es an# onse/uenes$ goo# or &a#. Thus the seon# effet
prinip%e orrespon#s to the seon# foun#ation prinip%e.
Tl 4 4l l7ll9 l+|
l4l9Tll
6.' (2.'3) 5ya-indriya-siddhi! &o#y senses perfetion auddhi-5%ayt

(a&%. fro") i"purities #i"inution tapasa! (a&%. through) austerity 6.3 (2.'')
svdhyyt (a&%. fro") private reitation i%&a-devat-sa@prayoga! #esire#
go#$ #eity on7untion 6.6 (2.'2) samdhi-siddhi! onte"p%ation perfetion
4vara-pra?idhnt (a&%. fro") supre"e &eing putting fore"ost
6.' Irom diminution of those impurities through heat (as oppose# to
appropriating ownership of the" 2.-) "omes perfe"tion of body and senses. 6.3
Irom private re"itation (in atten#ane to 6e#a (Crah"a) 2.() "omes "on(un"tion
,ith the desired devat. 6.6 Irom putting foremost the supreme being (rather
than fa"i%y an# &e%ongings 2.9) "omes perfe"tion of that "ontemplation.
Tapas is the inner sense of heat that o"es with the stress of trying to ahieve a
"erit that #oes not &e%ong to a yogin. 9tten#ing to the heat instea# of wa%%owing in
the &e%iefs assoiate# with the stress fouses the awareness on its root ause$ thus
&urning away the i"purity. (This is not the tra#itiona% 1austerity1 of se%f.inf%ite#
pain.) Ietting the heat of tapas #isintegrate the stress$ worry$ or pain$ instea# of
owning or %ai"ing either the ahieve"ent$ the fai%ure$ or the pain$ as part of you
(figurative%y 1stea%ing1)$ wi%% perfet the &o#y an# senses. Thus the thir# effet
prinip%e orrespon#s with the thir# foun#ation prinip%e.
3rivate reitation orrespon#s with atten#ane to Crah"a or stu#y of the 6e#a
(sutra 2.(). The author is revea%ing a new #i"ension to re%igious praties. The
wor# 1#evatA1 "eans not on%y the go#s 9gni$ 6ayu$ 3Rthiv@$ et.$ &ut a%so the
senses assoiate# with the"> sight$ fee%$ s"e%%$ et.$ or the organs &e%onging to
those senses (see #evatA HW). These 1go#s1 are %ower than the yogin in status$
an# putting his attention on their na"es an# funtions in the %ight of his own
governane resu%ts in an inti"ate intuitive awareness of the". (This is e0pan#e#
further in :.: an# -.11.1:.) Thus the fourth effet prinip%e orrespon#s to the
fourth foun#ation prinip%e.
3utting fore"ost the supre"e &eing orrespon#s with non.possession (sutra
2.9)$ whih is turning away fro" the ha&it of putting possessions an# soia%
attah"ents (see parigraha HW) fore"ost$ an# thus answering %ife)s #eepest
/uestion &y the perfet onte"p%ation$ revea%ing that the supre"e &eing is atua%%y
one)s own native onsiousness (2.:). Thus the fifth effet prinip%e orrespon#s to
the fifth foun#ation prinip%e.
'.2 Josture and Ereath
Ul
97l~l-l
| 3ll
6.7 (2.':) sthira-su5ham (see #$ **.1%) "otion%ess ontent"ent sanam
posture (2.'-) prayatna-aithilya-ananta-sampattibhym (inst. #ua%= in%u#ing
&oth) effort re%a0ation unen#ing$ stea#y fa%%ing into 6.9 (2.'() tata! as a
resu%t of it dvandva-an-abhighta! pair of opposites without inf%iting in7ury
or onf%it 6.: (2.'9) tasmin sati when that is the ase vsa-pravsayo! (gen.
of) e0ha%ation inha%ation gati-vi""heda! "otion interruption$ suspension
pr?a-yma! %ife.&reath &ringing to a stop &y strething the interva%s$ refining
6.7 The posture that is a motionless "ontentment (see ,D 22.1() in"ludes
both the effort and the falling into steady rela8ation 6.9 ,ithout "ausing
"onfli"t in those t,o opposites as a result of it. 6.: When that is the "ase there
is refinement of the life-breath- ,hi"h is a suspension of the motion of
e8halation and inhalation.
The previous two setions were a&out attitu#es$ e0pan#ing on sutra 2.10 &ut
this setion is a&out the &reath$ e0pan#ing on sutra 2.11. Creath is the
"anifestation of fee%$ whih is the origin of a%% the gross e%e"ents$ the &ui%#ing
&%o!s of wor%#%y e0periene (see 6D Chapter Two). The sett%ing of this &reath
o"p%e0 represents on a physia% %eve% the #rawing inwar# of the "in# towar# the
onte"p%ation of the union of the yogin)s 1own.for"1 with his reation. 3osture
(Asana) for "e#itation or any #e#iate# *oga ti"e is the physia% ounterpart of
the sett%ing of &reath. +t re/uires a &a%ane &etween "usu%ar support an#
re%a0ation$ an# the proess of fin#ing that &a%ane an &e a very rewar#ing
en#eavor in itse%f. These things$ as we%% as "in#fu%ness of the other prinip%es
given in this hapter$ an &e a very usefu% part of #ai%y *oga$ &ut "eaningfu%
!now%e#ge of the" an on%y &e gaine# &y %earning to e0a"ine the onnetion
(yoga) &etween the &o#y$ the "in#$ an# the witness in the present "o"ent.
Haintaining "in#fu%ness of that re/uires a ertain o""it"ent$ whih in turn
re/uires the #esire for it$ whih "ay &egin in the suffering of physia% i"&a%anes$
or in fee%ings of an0iety or #espair arising fro" the soia% sphere$ or in a #eep
sense of e0istentia% onfusion= &ut one &egun$ the in/uiry wi%% ta!e on a #riving
fore of its own an# %ea# the see!er to the great %ife of a yogin.
Chapter ,i0 The 8igher Heans Kousing 31
Chapter Di8
The Qigher Neans > Io"using
HlGl-~~- TlP ~l I9| l W
HlGl-~9l l l 9TllT
7. (2.20) bhya-abhyantara-stambha-v#tti! outer inner torpor way

dea-5la-sa@5hybhi! (inst. &y) p%ae ti"e re!oning pari-d#%&a! a%%
aroun# !nown d4rgha-s*5%ma! %ofty trif%ing 7.$ (2.21) bhya-abhyantara-
vi%aya-5%ep4 outer inner sphere throwing off "aturtha! the fourth 7.' (2.22)
tata! as a resu%t 5%4yate it is #i"inishe# pra5a-vara?am %ight vei%
7. Whether lofty or trifling- ,hat is "ommonly 5no,n is by re"5oning
pla"e and time- ,hether the ,ay 1of thought2 is the e8ternal 1reasoning2- the
internal 1refle"tion2- or the torpor 1stu"5 in the sphere of ob(e"ts2- 7.$ 1but2
the fourth is the one thro,ing off that outer- inner- and ob(e"t sphere- 7.' as a
result of ,hi"h the veil over the light (see 2.2() is diminished.
The fourth on#ition is the entra% %ight$ an# the three surroun#ing spheres have
the effet of o&suring that %ight. Kin#ing this enter is the !ey to rea%i5ation$ an#
the fin#ing is si"p%y in rea%i5ing that it is 7ust you. *ou #on)t have to trave% to an
ashra"$ or a #ifferent ountry$ or even a #ifferent ity. *ou #on)t have to spen#
years trying to fin# the witness through perfor"ing #uties in the o&7et wor%#$ or
through #e&ate an# #ispute in the wor%# of ana%ysis$ or through re%igious
speu%ation. +f you are %oo!ing outsi#e yourse%f$ won#ering why this great witness
thing never appears to you$ then you are %oo!ing in the wrong #iretion. +t wi%% not
fin# you an# you wi%% not fin# it &eause there is no 1it1$ there is on%y you$ an# that
rea%i5ation is the %ight you are %oo!ing for.
lTl |l 9l+| U l
Tl
lTl 9~l(l l lTl
7.3 (2.23) dhra?su (%o. p%ura% as to$ for) instanes of ho%#ing "a in a##ition
(referring &a!) yogyat fitness$ apa&i%ity manasa! (gen. of) "in# 7.6 (2.2')
sva-vi%aya-asa@prayoge (%o. where) one)s sphere no ontat "ittasya (gen.
of) thought sva-r*pa-anu5ra! own for" se"&%ane iva as if indriy?m
(gen. of) powers pratyhra! #rawing &a! 7.7 (2.22) tata! resu%ting fro" that
param u%ti"ate vayat apa&i%ity of &eing wi%%e# indriy?m (gen. of) powers
7.3 .n addition to that- 1in that pla"e2 there is the "apability of the mind for
instan"es of holding- 7.6 ,hi"h is a dra,ing ba"5 of its po,ers- as if a
semblan"e of a thought in one0s o,n form 1but2 ,here there is no "onta"t ,ith
one0s ob(e"t-sphere- 7.7 resulting from ,hi"h there is the ultimate "apability
of the po,ers0 being sub(e"t to one0s ,ill (see in#riya.7aya 2.11).
HU lTl 4 9~Tll 7l

l l4l F l
7.9 (3.1) dea-bandha! p%ae &in#ing "ittasya (gen. of) thought dhra?
retaining$ ho%#ing 7.: (3.2) tatra (%o.) whereupon pratyaya-e5atnat &e%iefs
state of &eing one an# the sa"e (see .e?ual. w9pratyaya 6.1%( 7.16) dhynam
"e#itation 7.; (3.3) tat (in#.) then$ there$ thus (-he conte,t of a succession( along
with placement at the eginning with the emphatic .eva. indicates that this is not
the ordinary third person pronoun.) eva atua%%y rtha-mtra-nirbhsam (see
also &.*) o&7ets on their own appearane sva-r*pa-*nyam own for"
#evoi# iva as if samdhi! onte"p%ation
7.9 The 1.) holding (see :.') is a binding of the thought in that pla"e- 7.:
,hereupon there is *.) meditation- a state ,here those 1t,o (:.1 an# :.2.:)2
beliefs are one and the same. 7.; Then- there is the &.) "ontemplation that
there a"tually is the appearan"e of ob(e"ts 1of the sensory po,ers :.2.:2 on
their o,n- as if devoid of one0s o,n form.
4 T4 =l~lP|T U 9
|
7.= (3.') trayam (not acc.) the three e5atra &eing in one p%ae sa@yama!
fousing 7. (3.2) tat-(ayt (a&%. o"ing fro") those winning (-he pronoun
refers to .indriya!3aya. in 5.11 and va>yat0 indriy0/0m in 6.6( not to saCyama in
6.16.) pra()-lo5a! (that) !now%e#ge onsi#ering 7.$ (3.:) tasya (gen. of) it
(eah) bh*mi%u (%o. aor#ing to) p%aes viniyoga! app%iation (#utras 6.16 and
6.11 are two opposites( as we have often seen efore( and sutra 6.1* confirms it.
DhEmi does not mean .stage.( ut .place. as in 1.2( *.7( and '.17.)
7.= There is fo"using- those three being in one pla"eC 7. 1or2 there is
"onsidering the 5no,ledge that it "omes from "onBuering those 1po,ers :.22C
7.$ the appli"ation of ea"h a""ording to their pla"es.
,utras :.10.12 are si"i%ar to 2.12.12 (where the wor# 1or1 is a&un#ant). Coth
setions e0press a #ua% approah to reso%ving the gross wor%# into the su&t%e= an
outer way an# an inner way. The wor# 1saEya"a1 "eans onentrating or
fousing$ &ut o&vious%y it #oes not refer to an intense !nitte#.&row !in# of effort.
The who%e i#ea of fousing is in its &eing a present."o"ent thing$ so"ething easy
an# natura%$ not a s!i%% that an &e "astere# over ti"e through effort.
4~\ - H(\ Hl7U 7
l| Pl-
|9l]l l |Tl| |Tl
7.' (3.-) trayam three$ tria# antaraFgam essentia% aspet purvebhya! (a&%.
out of) the previous ones 7.3 (3.() tat whih api though bahiraFgam outer$
unessentia% nirb4(asya (gen. of) without see# 7.6 (3.9) vyutthna-nirodha-
sa@s5rayo! (%o. #ua%= where there are &oth) rising up an# outwar# (fro" u#.
stha) ontain"ent onstruts abhibhava-prdurbhvau (#ua%) overo"ing
appearane of things nirodha-5%a?a-"itta-anvaya! ontain"ent "o"ent
thought suession nirodha-pari?ma! ontain"ent transfor"ation
7.' That triad is the essential 1inner2 aspe"t of the previous things (the
%ower three "eans of Chapter Kive)- 7.3 though it is an outer aspe"t of the one
,ithout the seed (see 3.9). 7.6 The transformation from the "ontainment 1in
meditation2- ,hi"h is the su""ession of a thought from the moment of its
"ontainment- ,here there are 1balan"ed2 "onstru"ts of both rising and
"ontainment- is 1rather to2 that appearan"e of things 1on their o,n :.92 and
the over"oming of them.
+n sutras :.13.1' the 1p%aes1 (:.12) are #esri&e#> the outer$ the inner$ an# the
entra%. The wor# 1previous1 refers to what has a%rea#y &een #isusse# as the
foun#ation prinip%es (2.2.9)$ the effet prinip%es$ (2.10.12) an# the &reath
o"p%e0 (2.1:.1(). The fourth is separate$ a g%i""ering se%f.awareness with sattva
pre#o"inating an# with ra7as an# ta"as #i"inishing to near%y nothing. +t "ay &e
onsi#ere# as the ore$ with the threefo%# fousing as a surroun#ing sphere an# the
other threeLfoun#ations$ effets$ an# &reathLas an outer sphere.
,utra 1.1 e/uates ontain"ent with the union or onnetion of two things$ an#
sutra :.( #esri&es "e#itation in the sa"e way. Coth are onsistent with the use of
the wor# 1ontain"ent1 in :.12 an# in the ,an!hya 22.1(. He#itation is a
ontain"ent or onfine"ent of the outer ways suh that there is a &a%ane of the
inner an# outer$ an# that &a%ane# on#ition is a%%e# yoga.
U 9l~l(l Pll
l TlR| |l U l-
Tl l~|l 9~l UTlRlT
7.7 (3.10) tasya (gen. of) that pranta-vhi-t a%"e# or paifie# "a#e to
f%ow &eing sams5rt (a&%. proee#ing fro") onstrut 7.9 (3.11) sarva-artha-
t-e5a-agratayo! (%o. #ua% onsi#ere# as) a%% o&7ets &eing one point &eing
5%aya-udayau (#ua%) #eay$ #i"inution rising$ &eo"ing visi&%e "ittasya (gen.
of) the thought samdhi-pari?ma! onte"p%ation transfor"ation 7.: (3.12)
tata! fro" that puna! &a! again to nta-uditau (#ua%) paifie# risen tulya-
pratyayau (#ua%= two) e/ua% &e%iefs "ittasya (gen. of) thought e5grat-
pari?ma! one.point state transfor"ation
7.7 Irom that "onstru"t 1of appearan"e2- ,hat has been pa"ified being
made to flo, 1again2- 7.9 pro"eeds a transformation of the thought from that
"ontemplation (see :.9)$ 1rather to2 the diminution and rising "onsidered as
being one point (the #rawing &a! :.2) vs. its being all those 1independent2
ob(e"ts- 7.: Irom that- there is a transformation of the thought from its
being one point- ba"5 again to the t,o eBual beliefs- pa"ified and risen.
+ #o not see this hapter as a %isting of a#vane# "enta% tehni/ues an# their
na"es$ as in a g%ossary$ an# here again + #o not rea# the wor# 1sa"A#hi1 as a state
of onsiousness that is suppose# to &e the rowning ahieve"ent of the pratie
of yoga$ &ut rather in a "ore genera% way as part of the #esription of the o&7et.
first view$ as it is in 1.12$ 3.'$ an# 9.13. +t is a%so use# so"eti"es in #esri&ing the
se%f.first view$ as in sutras 3.9$ 2.12$ an# -.12.
,utras :.12.1( #esri&e the three hanges that our in onsi#ering
suessive%y the three e%e"ents of fousing. +t starts with yoga or ontain"ent$
where there is a o.e0istene of &e%ief in in#epen#ent%y e0isting o&7ets that are to
&e on/uere# or paifie#$ an# those o&7ets &eing pro#ue# or risen fro" one)s
own onsiousness. The first hange$ the transfor"ation fro" that 1ontain"ent1$
whih is the &a%ane# "e#itation state (:.()$ is the progression of that state into the
onte"p%ation of 1o&7ets on their own1 (:.9) where they appear an# then have to
&e su&#ue#. The seon#$ the 1transfor"ation fro" that onte"p%ation1 is the
progression fro" that "any.pointe# state where there is an e0p%aina&%e rea% wor%#
of o&7ets an# an e0p%aina&%e history of events$ to the ho%#ing state (:.-) where
there is on%y the sing%e point of the thought in one)s own for". The thir#$ the
transfor"ation 1fro" &eing one point1$ is the onte"p%ation that the in#epen#ent.
o&7et rea%ity an# the own.for" rea%ity of a thought are essentia%%y one an# the
sa"e thing= an# fro" there the y%e repeats>
1.) Contain"ent in He#itation$ 1two e/ua% &e%iefs1$ 1one an# the sa"e1 (:.().
Transfor"ation fro" that ontain"ent to>
*.) Conte"p%ation of o&7ets on their own$ as if #evoi# of one)s own.for" (:.9).
Transfor"ation fro" that onte"p%ation$ away fro" a%% o&7ets$ to>
&.) 8o%#ing a sing%e.point state$ as if in one)s own.for" (:.2).
Transfor"ation fro" the sing%e point state$ &a! to two e/ua% &e%iefs
,i"p%y put$ it is the &a%ane$ the "ateria%ist view$ the so%ipsist view$ an# then
&a! to the &a%ane. Thus the "in# in the se%f.ref%etion sphere funtions in a
y%i way. Cut it a%so funtions that way in the %ower spheres$ the %ethargi
ten#eny of ta"as onstant%y thwarte# &y the rest%ess ten#eny of ra7as$ an# vie.
versa$ with sattva %oo!ing on in purity$ an# yet a!now%e#ging everything. The
o"prehension of this y%i way of "in#$ an# of the notion of progress$ a%%
e0ten#ing in the sa"e way even into the physia% environ"ent$ "anifests as the
onstrut of ti"e. The three transfor"ations or hanges out%ine# in sutras :.12.1(
re/uire a y%i progression through ti"e$ an# that #esription of the" serves as a
preparation for the teahing of the first tehni/ue of reso%ving "isoneptions$
taught in sutra -. 1$ the un#erstan#ing of past an# future.
9 9 PTllTll 7l~ll 4 l~|-
l7 l ll l 4lF~ TllF~ (
[(&.1&) etena y that (h'ta-indriyeu (loc. in terms of) gross elements
powers dharma-lakaa-avasth-parim duty defining ?ualities
circumstance transformation vykhyt (they are) e,plained (&.1') tatra there(
(where) )nta-udita-avyapade)ya-dharma-anupt, having een pacified risen
up not designated dharma following dharm, having duty (&.15) krama-
anyatvam steps(meaning incarnations) other eing parima-anyatve (loc.
ehind) transformations other eing hetu reason:-.3!"31 6y that are
e7plained the transfrmatins f dharma$ defining 8ualities and life
circumstance in terms f the grss elements and the pwers f sense .3!"91
where ne is endwed with that 8uality fllwing frm a dharma that has (een
fulfilled$ ne that has risen up$ r ne that is nt yet designated$ .3!":1 the
reasn (ehind these ther transfrmatins (eing the ther steps!
Chapter Deven
Mesolving Nis"on"eptions by Io"using
The Eelief in Jast and Iuture
Tl4 lllll
5l 9~l-
l7ll~ T~~l l~ 6l
9. (3.1:) pari?ma-traya-sa@yamt (a&%. &y) transfor"ations three fousing

at4ta-angata-()nam past future un#erstan#ing 9.$ (3.1-a) abda-artha-
pratyaynm (gen. of) wor# "eaning &e%iefs itara-itara-adhyst (a&%.
resu%ting fro") one against the other i"posing sa@5ara! "i0ture$ 7u"&%e 9.'
(3.1-&) tat-pravibhga-sa@yamt (a&%. &y) their sp%itting up$ #istri&ution (li"e
heda or hidya #$ 7.1&!1') fousing sarva-bh*ta-ruta-()nam a%% %iving
&eings %a"or (metaphorical) un#erstan#ing
9. Ey fo"using on those three transformations 1"hanges2- there "omes
understanding of past and future. 9.$ 1Hlso-2 there is a (umble of beliefs in the
meaning of ,ords (see 3.1) resulting from their imposing themselves one
against the other- 9.' 1and2 by fo"using on their distribution- "omes the
understanding that that is the 1sour"e of the2 "lamor of all the living beings
1people2.
This setion presents "etho#s for reso%ving the onfusion regar#ing two of the
ornerstones of the opposing view= first$ in sutra -.1 the &e%ief in a rea% past an#
future$ an# seon#$ in sutras -.2 an# -.3 the &e%ief in a "u%tip%iity of in#ivi#ua%
sou%s. These two points are treate# together 7ust as they are in the ,an!hya (,D
-.13 to (.'). ,utras -.2.3 a%so re%ate strong%y to 6D 2.1:.1-.
Sn#erstan#ing of past an# future here is not a "agia% a&i%ity of !nowing
un!nowa&%e things. +t is si"p%y an un#erstan#ing of how it is that you ever thought
there was suh a thing as a past an# a future in the first p%ae. This new !now%e#ge
is gaine# through the pratie of fousing up.%ose on your i""e#iate awareness$
an# espeia%%y on the proess where a thought o&7et see"s to appear out of
nowhere an# then #isappear$ on%y to &e rep%ae# &y another. Cy fousing on how
this string of o&7ets see"s to onstitute a o"p%e0 "u%ti.for" rea%ity with a
%engthy history$ versus the %ear !now%e#ge that eah thought e0ists on%y here an#
now$ a true un#erstan#ing of the notions of past an# future an &e rea%i5e#. 6iewe#
Chapter ,even Jeso%ving Hisoneptions &y Kousing 3-
up %ose %i!e this$ the *oga rea%ity o"es into fous$ a rea%ity where an o&7et is
seen for what it tru%y is$ a "ere "e"ory onstrut$ a present "o"ent &e%ief that
there atua%%y was that partiu%ar thought o&7et 17ust now1$ rea%%y a "ere sp%it
seon# ago. Then the hange or transfor"ation fro" that one o&7et to another$ is
seen for what it tru%y is$ another &e%ief.&ase# "e"ory onstrut that there was an
atua% hange$ an# that there is an atua% "u%tip%iity of things an# a history of
events$ an# a rationa% e0p%anation for it a%%$ a%ways after the fat.
Of ourse$ the view that rea%ity is nothing &ut onstruts an# &e%iefs is
a&so%ute%y nothing %i!e the view that we a%rea#y !now an# have %ive# with a%% of
our %ives. O&vious%y$ it goes against everything we were ever taught to &e%ieve= &ut
then$ if we were satisfie# with that so%i# in#isputa&%e &e%ief syste"$ we wou%#n)t &e
intereste# in the Darshanas. Cut for so"eone who is a&%e to %ear%y see the 1up
%ose1 *oga perspetive$ right &efore his very eyes as it were (open or %ose#)$ the
true nature of past an# future as "ere o&7ets of &e%ief &eo"es %ear$ an# on
pon#ering further$ the e/ua% va%i#ity of the new view an# the o%# view$ eah in its
own p%ae$ &eo"es evi#ent.
The o%# &e%ief syste" never #isappears o"p%ete%y$ an# we ontinue to pro#ue
a wor%# of opposition an# a#versaries to serve as a &a!#rop for the new *oga
view$ a &a!#rop that an appear as argu"ent or even hosti%ity. The presentation
here of the i#ea of a noisy &a!groun# 7u"&%e of onf%iting &e%iefs &ase# on wor#
!now%e#ge is not new in these sutras. +t is a%so foun# in 3.1 %in!e# with #ispute$
whih in turn is %in!e# in 2.2 to a#versaries or 1other1 peop%e. +n fat$ in the *oga
view the onstrut of 1other1 peop%e atua%%y o"es fro" that very 7u"&%e= that is$
the "enta% 7u"&%e is the atua% soure of the peop%e. They are e"&o#ie#
representations of the &a!groun# haos of opposing views an# supporting views.
The proess of #e%ineating a struture# !now%e#ge for onese%f against this
&a!groun# is %i!e painting a piture in one o%or on a &a!groun# of a #ifferent
o%or. +f &oth were the sa"e o%or there wou%# &e no piture at a%%.
Plll~Tl~ 7ll
9~U l
~lPF Ul9l ~l
Tl llG-
~- 9Tll+| ~l

The Eelief in Other Douls
9.3 (3.1() sa@s5ra-s5%t-5ara?t (a&%. un#erstoo# &y) (as a) onstrut
(a&%.in#. &ut often o"poun#e# with T!R) atua%%y$ atua% p*rva-(ti-()nam the
previous &irth un#erstan#ing 9.6 (3.19) pratyayasya (gen. of$ as to) &e%ief
para-"itta-()nam other thought un#erstan#ing (3.20) naR"a though there is
nothing tat-slambanam that (refers to para.itta) having as a support$
sustaining tasya (gen. as to) that (refers to pratyayasya) avi%ay4.bh*tatvt (a&%.
&eause) non.wor%#%y (non.arna%) %iving &eing 9.7 (3.21) 5ya-r*pa-sa@yamt
(a&%. effete# &y) &o#y for" fousing tat-grhya-a5ti > stambhe (%o.
hypothetia%= where$ as if) that to &e a!now%e#ge# apa&i%ity (ou%# &e) a
rigi#$ fi0e# post$ o%u"n$ or trun!$ (similar to stama .clump( tuft. here(
representing the gross non!sentient physical ody) "a5%u!-pra5a-asa@prayoge
(%o. where) physia% sight inner %ight no ontat antardhnam #isappearane
9.3 The understanding that there is past (see -.1) birth happens by ma5ing
an a"tual thing out of a "onstru"t. 9.6 Ee"ause a Gliving beingG (-.3) should
1supposedly2 be non-"arnal- there arises the understanding that there is
thought on the part of others 1other living beings2 as to some belief (see -.2)-
even though there is nothing supporting that 1thought2 as to that 1belief2- 9.7
The disappearan"e 1of that understanding -.'2 is by fo"using on the physi"al
form of the body- ,here that trun5 1of flesh2 "ould be a"5no,ledged as that
1non-"arnal being2- 1but2 ,here there is no "onta"t of one0s physi"al sight ,ith
any su"h inner light (see :.3$ -.1()2 .
The &e%ief in a &o#y having onsiousness an# inte%%igene is never rea%%y
e%i"inate# &eause without it %ife wou%# &eo"e a&sur#$ so the author says it
1#isappears1 in the proess of fousing on the su&7etive rea%ity. The wor#
1pra!A?a1 in sutra -.: #oes not "ean %ight of the !in# ref%ete# off so"eone)s &o#y
an# thus seen &y so"eone e%se$ an# 1sta"&ha1 #oes not "ean suppressing it$
"agia%%y turning one)s &o#y invisi&%e$ even though the %ever pro0i"ity of the
wor#s 1#isappearane1 an# 1no ontat of sight with the %ight1 "ight raise so"e
fanifu% hopes. Cirth (-.') an# fina% en# (-.-) e0pan# on 1past an# future (-.1).
9 5l0~l
-(&.**a) etena y that )a(da-di sound and the others antardhnam

disappearance uktam declared: (-he word .u"tam. indicates commentary) .3!//1
6y that$ he has declared the disappearance f sund and the thers;& .Fo.)
Chapter ,even Jeso%ving Hisoneptions &y Kousing 39
|4 64 T ~ ll~l9 -| l l9
HPl
HP 9
(~HPll 9l P|TFll~ W7(9T9l
9.9 (3.22&) sa-upa5ramam having a p%anne# o""ene"ent$ #e%i&erate nir-

upa5ramam not #e%i&erate "a an#$ or 5arma ation S tat-sa@yamt (a&%. &y) on
that fousing aparnta-()nam fina% en#$ #eath un#erstan#ing 9.: (3.23)
ari%&ebhya! v (a&%. with vA (1or1)= as apart fro") those without hurt maitr4-
di%u (%o. in) affetion et. balni strengths 9.; (3.2') bale%u (%o. a"ong
those) strengths hasti-bala-d4ni e%ephant strength et.
9.9 /nderstanding 1the belief in2 their final end- 1is also2 by fo"using on
that 1same thing -.:2- ,hether their 1hurtful2 5arma is deliberate or not
deliberate (see 2.3.')C 9.: as apart from those ,ithout hurt (see 2.2)- their
15armi"2 strengths in affe"tion and the others (see 2.10)- 9.; among those
strengths- elephant strength (see virya 2.() and so on. (see 2.2$ et.)
Ko%%owing the esta&%ishe# pattern of %in!ing or &a!.referening in this wor!$
these three sutras$ e0pan#ing on the the"es in the %ast three$ rea%% previous
passages on reinarnation an# fina% ter"ination$ resu%ting fro" negative !ar"a$
#e%i&erate or not$ an# fro" positive !ar"a through the various o&servanes an#
vows an# their i""e#iate rewar#s. True un#erstan#ing of ation an# rewar#$
however$ o"es fro" fousing the awareness on the o"parison &etween seeing
one)s own physia% &o#y an# those of other peop%e versus seeing the %ight of
onsiousness on%y in onese%f (see ,D 19.1-). 9s we have a%rea#y %earne#$ our
wea!ness (an# so theirs) is in hurtfu%ness$ #e%i&erate or even 7ust approve# of= an#
our strengths are in affetion$ o"passion$ et.$ or in the spiritua% fortitu#e of
&rah"aarya "entione# in sutra 2.($ whih is referre# to figurative%y here as
e%ephant strength$ not as a powerfu% &rute (no one is intereste# in %ifting heavy
%ogs) &ut as a sy"&o% of inner strength an# no&i%ity. This group of three sutras on
affetion$ et. a%so rea%%s the first part of the %ower.%eve% a%ternative given in sutra
2.10$ whi%e the orrespon#ing sutras in -.13.12 on the &o#y an# on e0ha%ation an#
inha%ation wi%% rea%% the seon# part of that a%ternative "etho# given in sutra 2.11.
9lP|TFll~ W7(9T9l
l l
ll7 (l
l4 Tl7 (l
T7T ~ll T ll

7|9 4
9ll3l
'0 The *oga Darshana

[(&.*5) pravtti-lka-nyst (al. y) the (celestial) progression lights (the
o""entator)s "eaning) putting down( fi,ing( ordering( defining s'kma-
vyavahita-vipraka-<nam minute placed off and away( hidden drawn
away( distant understanding (&.*6) (huvana-<nam the (sunlit) world
understanding s'rye (loc. on) the sun s+yamt (al. y) focusing (&.*7) candre
(loc. on) the moon tr-vy'ha-<nam stars arrangement( array
understanding (&.*%) dhruve (loc. on) the polestar tat-gati-<nam its motion
understanding (&.*2) n(hi-cakre navel disc( wheel kya-vy'ha-<nam ody
arrangement understanding (&.&6) kaha-k'pe throat well kut-pip-
nivtti hunger thirst stopping( relief of (=340nam. was areviated out)(&.&1)
k'rma-n>ym (loc. on) turtle tue sthairyam steadiness (&.&*) m'rdha-<ytii
(loc. on) head light siddha-dar)anam perfected seeing (&.&&) prti(ht (al.
from) intuition v or sarvam all (&.&') hdaye (loc. in) heart citta-sa+vit thought
comprehensive "nowing( the deepest "nowledge:
-.3!/:1 6y defining the lights f the .celestial1 prgressin$ cmes
understanding f thse minute$ hidden and distant things2 .3!/#1 (y fcusing n
the sun$ understanding f its wrld .the day wrld1; .3!/%1 n the mn$
understanding f the arrangement f stars; .3!/?1 n the plestar$
understanding f the mvement f thse .lights1; .3!/01 n the navel disc$
understanding f the arrangement f the (dy; .3!341 n the thrat well
.understanding f1 the cessatin .(y satisfactin1 f its hunger and thirst; .3!3"1
n the (rnchial .=turtle=1 tu(e$ the calming f it; .3!3/1 n the light f the
head$ seeing it perfected$ .3!331 r frm intuitin$ all f these$ .3!391 .fr1 in the
heart there is the deepest knwledge f the thught.:
These sutras$ interrupting the f%ow &etween -.9 an# -.10$ an# a%% "athing in
an a&&reviating sty%e that is not the author)s$ are in#ee# not authenti$ as interesting
as they are. ,o"e inte%%igent o""entator$ e0pan#ing on the "ention of %ight an#
&o#i%y for" in sutra -.: si"p%y gives so"e usefu% e0a"p%es of investigations into
the &or#er region of onsiousness$ suggesting fousing on ertain points of %ight
in the s!y an# ertain foa% points in the &o#y. Cy this pratie one "ay e0p%ore
onepts of e0pansion an# ontration$ a0ia% po%arity an# rotation$ as we%% as
on#ensation$ %inear ontaine# passage (through we%%s$ tu&es$ et.)$ an# su&se/uent
#iffusion$ et.$ an# how the &o#y an# the os"os are reate# fro" these onepts.
The sun)s wor%# here is not the one we !now as the 1so%ar syste"1$ &ut the one the
anients !new as the sun%it wor%# of #ai%y %ife. The night wor%#$ on the other han#$
&e%ongs to the "oon an# the onste%%ations$ their iru%ar a0ia% progression
Chapter ,even Jeso%ving Hisoneptions &y Kousing '1
#efining not #ays$ &ut "onths an# years. To the anients$ it was not 7ust the sun
that was thought to have a great inf%uene on hu"an %ife$ &ut a%% those other
e%estia% %ights as we%%$ though #istant$ see"ing%y "inute$ an# hi##en ha%f the ti"e.
9s for the &e%ief in "agia% "in# trave% through spae$ or in never having to eat or
#rin! again$ having "agia%%y suppresse# hunger an# thirst$ or in "agia%%y &eing
a&%e to see %u"inous ange%i for"sLa%% that has nothing to #o with yoga.
The Eelief in GConBueringG
69|~~l TlT | 9~ 9| | l ~ll -
l~ 69l
9l~lT ll ll 7l~
l l 7
4
9.= (3.32) sattva-puru%ayo! (%o. in) (his) onsious e0periene the hu"an
spirit atyanta-asa@54r?ayo! (%o. #ua%= in those two) e0tre"e%y ino"pati&%e
pratyaya-avie%a! &e%ief non.#ifferene$ e/ua%ity (see tulya!pratyayau &.1*)
bhoga! en7oy"ent para-arthatvt (a&%. apart fro") others "eaning &eing
sva-artha-sa@yamt (a&%. &y) one)s own "eaning fousing puru%a-()nam
the hu"an &eing un#erstan#ing 9. (3.3:) tata! fro" that prtibha-rva?a-
vedana-dara-svda-vrt! intuitive hearing fee%ing sight taste s"e%%
(yante (pass.3r#.p%.) they are won 9.$ (3.3-) te these samdhau (%o. to)
onte"p%ation upasarg! %etting %oose on$ (see chardi #$ **.1%) vyutthne (%o.
in ter"s of) rising forth (see &.2) siddhaya! ao"p%ish"ents
9.= /nderstanding of the human spirit is by fo"using on one0s o,n
meaning- apart from its being the meaning of those others- en(oyment 1in life2
1being2 an eBuality of belief in t,o "ompletely in"ompatible thingsT in the
human spirit and his "ons"ious e8perien"e 1sattva2. 9. Hs a result of that
1eBuality of belief2 are ,on intuitive hearing- feeling- sight- pleasurable taste-
and smell. 9.$ These things that are let loose upon that "ontemplation (-.10)-
are 1instead2 a""omplishments in terms of the rising forth 1of the thought
:.12$ -.132C K
The senses here re%ate to sattva$ the &%iss %eve% of onsiousness$ so &hoga is not
the over%y genera%i5e# 1e0periene1$ &ut atua% en7oy"ent of the p%easures of %ife$
e0periening without suffering. The hoie of wor#s the author "a!es to #enote
the five sensations in -.11 onfir"s this$ &eause they a%% onvey a sense that is
"ore o"prehensive an# a&strat than physia%. +n *oga$ the rising up of inner
'2 The *oga Darshana
sensory e0periene in a%% five varieties is onsi#ere# a si##hi (perfetion or
ao"p%ish"ent. ,ee a%so ,D 12.-) rather than an o&sta%e to &e on/uere# in
"astering onte"p%ation. The wor# 1si##hi1 here #oes not "ean a supernatura%
power$ &ut rather an ao"p%ish"ent of un#erstan#ing$ or even a perfetion of it.
H~TlTl~l l U ll l-
7l=PT7Tl=\ ~l l7l=P
(-he alative in the term .para!arthatv0t. in sutra 7.16 is usually translated as

.apart from.( and there are three similar terms in the present group that follow
that e,ample.) 9.' (3.3() bandha-5ra?a-aithilyt (a&%. apart fro") &on#age
ause %oosening pra"ra-sa@vedant (a&%. &y) rising forth sensing "a an#
"ittasya (gen. of) thought S para ar4ra-vea! others entrane into a &o#y$
inarnation 9.3 (3.39) udna-(yt (a&%. apart fro") e0ha%ation on/uering
(ala-paF5a-5a?&a5a-di%u (%o. wherever) water "u# pri!%es et. asaFga!
unattahe# ut5rnti! rising a&ove "a an# 9.6 (3.'0) samna-(ayt (a&%. apart
fro") inha%ation on/uering (valanam f%a"ing
9.' K and the in"arnation of those others (see -.10)- apart from loosening
the "ause of bondage 1by "onBuering2- is by sensing of the rising forth of the
thought (onstrut$ see -.')- 9.3 and rising above- unatta"hed- ,herever there
is frigid ,ater- mud- pri"5les- et".- apart from "onBuering e8halation- 9.6
flaming- apart from "onBuering inhalation.
The wor# 1para1 "eaning (in o"poun#) 1others1 in the first sutra of this group
is a%so either present or i"p%ie# in the first sutra of the previous three groups as
we%%. The true re%ationship &etween the &o#y an# onsiousness an &e rea%i5e# &y
fee%ing its "anifestation in thought as oppose# to onsi#ering it as a vehi%e for
a#vaning via !ar"a an# trans"igration. +n this group of three sutras$ e0pan#ing
on the previous three$ an# in the ne0t one$ a%% five !in#s of sense an# e%e"ent are
a##resse#$ in ter"s of the &eauty of atten#ing to the" at their ineption rather than
the unp%easantness of seeing the" as pree0isting o&7ets to &e sense# an#
u%ti"ate%y on/uere# in the strugg%e to ahieve #etah"ent$ as a "eans of freeing
onese%f fro" the ause of &on#age.
Water represents taste$ "u# (earth) s"e%%$ an# pri!%es fee%$ those three a%%
rather on the unp%easant si#e as the 1%etting %oose1 of #istrations. (The wor#
17a%a1$ e/uiva%ent to 17aUa1 or frigi# water a%so has a negative onnotation of torpor
an# stupi#ity.) K%a"ing or se%f.%u"inane (representing sight) is reative$ as is the
Chapter ,even Jeso%ving Hisoneptions &y Kousing '3
fi%%ing &reath$ whereas rising a&ove represents a&an#oning$ as #oes the e"ptying
&reath. 4ither way$ the 7oys of the senses are to &e e%e&rate#$ not on/uere#.
~|4lTl| F~ l7 ~|4
TllTl| F~ P-
l lTl
H(T~l (l (l 9TllT
9.7 (3.'1) rotra-5ayo! (%o. &etween) hearing the ether sambandha-
sa@yamt (a&%. !nown &y) re%ation fousing divyam e%estia%$ #ivine rotram
hearing 9.9 (3.'2) 5ya-5ayo! (%o. &etween$ of) &o#y the ether
sambandha-sa@yamt (a&%. !nown &y) re%ation fousing laghu-t*la-
sampatte! (a&%. a#ver&ia%) %ight otton fa%%ing into$ &eo"ing "a an# 5a-
gamanam (3.'3) bahis e0terna% a5alpit not i"agine#$ so%i#$ rea% v#tti! "o#e$
way mah-videh (no". sing. of "ahat) great$ o"prehensive &o#i%ess$
inorporea% 9.: tata! (typically egins a new sutra) resu%ting fro" it pra5a-
vara?a-5%aya! %ight of onsiousness vei% #i"inution$ wearing away
9.7 Divine hearing is 5no,n by fo"using on the relation bet,een hearing
and the ether- 9.9 and movement in the ether is 5no,n by fo"using on the
relationship of the body ,ith the ether- be"oming 1figuratively2 light "otton-
the e8ternal non-imagined ,ay 1be"oming2 the great bodiless one 1mahat2.
9.: Mesulting from that (a%% of Chapter ,even) is the thinning out of the veil
over the light 1of realiAation2.
Kina%%y he a##resses the soure of a%%$ the great "ahat as the ether$ re%ate# to
hearing. 8earing is treate# separate%y fro" the other senses here$ as it is in
6aisheshi!a$ an# 1#ivine hearing1 in sutra -.1: refers &a! to the intuitive or
#ivinatory hearing "entione# in sutra -.11. +n the *oga view it is to &e seen as
originating in the sattvi onsiousness of the hearer as oppose# to originating in
the e0terna% environ"ent an# then trave%ing through the air to the physia% ear of
the hearer. The ether (A!A?a)$ often i#entifie# with "ahat$ is the a%%.perva#ing
etherea% "e#iu" of the yogin)s onsiousness$ in whih the pri"a% soun#
suessive%y "anifests fee%$ for"$ taste$ s"e%%$ an# the others$ an# fro" the"$ a%%
nine physia%s starting with those that &ui%# the organi 1&o#y1 (-.1-) out of
&reath$ an# u%"inating in the in#ivi#ua% (see 6D Chapter Two).
8aving thus a##resse# a%% five powers of !nowing$ he then turns to those of
ation$ represente# &y the wor# 1"ove"ent1 (ga"ana")$ whih is forwar#.
#irete#. Kor the yogin$ the &o#y that #oes an# goes an# espeia%%y here$ the one
that says$ is an etherea% one "a#e of onsiousness$ %ight an# #iffuse %i!e otton
f%uff$ as oppose# to a so%i# o&7et %u"&ering a&out in a har# physia% environ"ent.
'' The *oga Darshana
+t shou%# &e "entione# again at this point that even though the e0terna% an# the
interna% views are he%# si"u%taneous%y &y a %iving %i&erate# person$ there is a
&oun#ary &etween the" that shou%# &e respete#. The %evitation or f%ying of the
physia% &o#y that so"e trans%ations of sutra -.1- propose is ao"p%ishe# through
aviation tehno%ogy$ not "agia% "antras= an# neither wi%% there &e foun# in these
sutras any instrution for those intereste# in wa%!ing on water$ possessing the &o#y
of another$ an# so on.
P Wll lJ
7 |Tl9]l
TlP4l l Pl7HPT (~l TlP
[(&.'') sth'la @ svar'pa-s'kma-anvaya @ arthavattva-sa+yamt (al. y) the

gross oneBs own form minute(atomic succession the having meaning(
meaningfulness focusing (h'ta-<aya (&.'5) tata from that aima-di-
prdur(hva the (eight) supernatural powers manifestation kya-sampat ody
perfection tat-dharma-ana(highta its ?ualities unhurt ca and (&.'6)
r'pa-lvaya-(ala-va<ra-sa+hananatvni eauty charm strength hardness
muscularity kya-sampat ody perfection:
-.3!991 An8uering the grss elements is (y fcusing n the meaningfulness
f the grss elements as a successin f neBs wn frm as atmic! .3!9:1 Crm
that$ the manifestatin f (ecming as small as an atm etc! .the eight
supernatural pwers1$ perfectin f the (dy$ and (eing unafflicted (y its
dharma! .3!9#1 Derfectin f the (dy means (eauty$ charm$ strength$ hardness$
and muscularity!&
This group is a o""ent on the &eginning of Chapter 4ight$ paraphrasing its
first sutra. The presentation of the the"e of a/uiring supernatura% powers an#
superfiia% &eauty$ an# the p%ae"ent at the en# of a hapter$ a%so revea% that this is
not authenti. The o""entator !new of a syste" that aepte# eight supernatura%
powers$ in%u#ing> &eo"ing "inute (aGi"an)$ &eo"ing huge or great
("ahi"an)$ &eo"ing weight%ess (%aghi"an)$ o&taining anything (prApti)$ the
power of supre"ay (@?itva)$ an# the power of wi%% (va?itva). 3erhaps he was on%y
pointing out the si"i%arity of those onepts with the su&7etivist prinip%es foun#
in this viinity a%ong with wor# ste"s %i!e %agh an# "aha (-.1-)$ as we%% as va? an#
@? ear%ier in the wor!.
Chapter 4ight The One vs. the Others an# their Herit '2
The notion of physia% "an #efying natura% %aw wor!s we%% for fanifu% stories$
"ystiis"$ #evotion$ an# re%igion$ &ut in *oga phi%osophy$ winning of the powers
of sense an# ation is not a "atter of &ringing a&out so"e gross physia% rea%ity
through #eve%op"ent of "agia% powers or even through wishfu% thin!ing. +#eas
%i!e supre"ay$ greatness$ o"prehensiveness$ %ightness of otton$ et.$ are on%y
"eaningfu% in the onte0t of su&7etivis".
D D D
Chapter Oight
The One vs. the Others and their Nerit
R(TlHll l7 | |7~ TTl
9l7 69lFl~ll4U llUl~ l~
:. (3.'-) graha?a > svar*pa-asmit-anvaya > arthavat-tva > sa@yamt
(a&%. &y) grasping$ !nowing (see also *.17) one)s own for" 1+.a".ness1$
persona% i#entity suession 1the fat that it has the "eaning1 fousing
indriya-(aya! the powers of sense an# ation winning :.$ (3.'() tata! resu%ting
fro" that there arises mano(avitvam "in# fai%ity vi5ara?a-bhva!
transfor"ing (if) state of pradhna-(aya! "ost essentia% part (ic 78)
winning "a an# :.' (3.'9) sattva-puru%a-anyat onsiousness$ %ife (on the part
of) the hu"an spirit the &eing the a%ternative 5hyti-mtrasya (gen. of) renown
"ere sarva-bhva-adhi%&ht#tvam everything e0isting$ that e0ists governor
&eing sarva-()t#tvam a%% o"prehen#er &eing "a an#
:. Winning of the po,ers is by fo"using on the fa"t that it 1G,inningG2 has
the meaning of "omprehending- as a su""ession of the personal identity
arising out of one0s o,n form- (see ,D 3.-)- :.$ and from that- there arises
fa"ility of mind- a true state of transforming 1the po,ers2- the very essen"e of
,inning- :.' being the "omprehender of all and being the governor of all that
e8ists- the human being and his "ons"iousness 1sattva2 being the alternative of
mere reno,n.
+n the %ower spheres$ a #esire is a onstrut of i#entifiation with a ertain
un#esire# on#ition in on7untion with the a&i%ity to i"agine its negation$ an# its
fu%fi%%"ent is i#entifiation with the #esire# on#ition in on7untion with a
"e"ory onstrut of its opposite. When *oga is esta&%ishe#$ however$ the
onstrut of what is #esire# an &e seen in itse%f as the fu%fi%%"ent of the #esire$ the
': The *oga Darshana
fai%ity of "in# having &eo"e so rih an# fu%% that there is no resi#ua% sense of
want. This is the "eaning of 1truth.&earing !now%e#ge1 (3.:). *oga is a on#ition
of true inte%%igene an# ownership$ where the intense striving after wor%#%y power$
wea%th$ an# fa"e$ is seen to &e%ong to another wor%#. The #ifferene &etween
superfiia% ahieve"ents an# true suess annot &e !nown to others$ &ut on%y to
the yogin. To the o&7etion that the suess of *oga is on%y in the "in#$ we%%$ so is
that of the wor%#$ &ut that is sha!%e# with a ri#iu%ous ga"e.onstrut.
3ll |9Hl7 T
lF
HT \HlTT
99\l
l~| l3 T7 l
:.3 (3.20) tat-vairgyt (a&%. o"ing fro") it #ispassion api in#ee# do%a-
b4(a-5%aye (%o. upon) #egra#e# origination #i"inution 5aivalyam &eing the
on%y one :.6 (3.21) sthni-upanimantra?e (%o. in) appropriate inviting$
invo!ing saFga-smaya-a5ara?am attah"ent pri#e without reating puna!
one again ani%&a-prasaFgt (a&%. &eause) un#esire# ourrene :.7 (3.22)
5%a?a-tat-5ramayo! "o"ent its suession sa@yamt (a&%. &y) fousing
vive5a-(am #istinguishing &orn ()nam un#erstan#ing
:.3 Eeing the only one- upon diminution of the seed of degradation "omes
indeed from the dispassion in that 1fo"using (.12- :.6 ,ithout "reating pride
and atta"hment in invo5ing the appropriate 1desired deities 2.1'2- be"ause
1,ith that2 there is re"urren"e of ,hat is not desired. :.7 /nderstanding born
of distinguishing "omes from fo"using on a moment and its su""ession.
The 1see#1 of #egra#ation or fau%t is in the perpetua% fa%%ing into the s%u"&er of
the o&7et.first view$ whereas the #ispassion is the awa!ening fro" #rea"s of
g%orious heaven%y &%iss an# supernatura% powers to the rea%i5ation of &eing the on%y
one$ free fro" the #egra#ations of passion an# pri#e$ an# e"&raing the e/ua%ity
of the su&7etive an# the o&7etive #i"ensions of %ife as it is right now.
7lPT Fl= l
|~ 9 lT 9
l94 T7l
69| 4lF T
:.9 (3.23) (ti-la5%a?a-deai! (inst. aor#ing to) &irth.ran! #istinguishing

/ua%ity p%ae anyat-anava""hedt (a&%. fro") otherness$ #ifferene not
#iserning tulyayo! (%o.. #ua%= where the two) e/ua% things tata! arising fro"
that pratipatti! !now%e#ge :.: (3.2') tra5am sa%vation sarva-vi%ayam a%%$ any
sphere sarvath-vi%ayam in every (any) way sphere a5ramam without series
Chapter 4ight The One vs. the Others an# their Herit '-
"a an# iti aor#ing to vive5a-(a-()nam #istinguishing &orn un#erstan#ing
:.; (3.22) sattva-puru%ayo! onsiousness hu"an &eing uddhi-smye (%o.
where) purity e/ua%ity 5aivalyam &eing the on%y one
:.9 The 5no,ledge arising from that 1fo"using2- ,here the t,o things are
eBual- "omes from not dis"erning any differen"e a""ording to birth-ran5-
Buality- and pla"e. :.: H""ording to the understanding born of distinguishing-
there is salvation ,ithout the series 1of in"arnations2- a sphere for any ,ay 1of
life2- a sphere for any 1life2- :.; being the only one there is- ,here there is an
eBuality of purity bet,een the human being and his "ons"iousness (see 2.'1).
7l9H l7l 4 7l~~Tl 9T~l l

9|7T 9Tll T ~ 4T
[('.1) <anma-auadhi-mantra-tapas-samdhi< irth status drugs

incantations austerities trance orn of siddhaya achievements(
supernatural powers ('.*) <ti-antara-parima irths( incarnations other
transformation prakti-p'rt (al. from) nature filling up( fulfillment ('.&)
nimittam a purposeful cause apray<akam not effecting prakt,nm (gen. of)
natures varaa-(heda irrigation ridges( dams( ostacles dividing( rea"ing up
tu ut 3ust tata therefore( so ketrikavat (vati li"e) of the fields
-.9!"1 The supernatural pwers are (rught a(ut (y (irth rank$ drugs$
incantatins$ austerities$ r trance! .9!/1 The transfrmatin int ther
incarnatins results frm the fulfillment f their natures$ .9!31 s it
.supernatural pwer1 is nt purpsely effecting any cause (ut <ust (reaking up
the dams f their natures like thse f the .irrigated1 fields!&
9fter the setion that he "ista!en%y interprets as #ea%ing with supernatura%
powers$ the o""entator a##s the pre#ita&%e #is%ai"er that they are not for the
purpose of persona% g%ory &ut 7ust for spiritua% progress. Of ourse$ no
o""entator has ever perfor"e# prova&%e supernatura% feats in the physia% wor%#
nor even seen the" #one$ &ut the power of storyte%%ing an# story.&e%ieving is very
strong in a%% of us. The &e%ief in "agi an# "ira%es is a pro"inent part of "any
re%igions an# u%tures$ &ut to the %iving %i&erate# person it is 7ust so "uh use%ess
fantasy$ an innoent hi%#.%i!e wish for a&so%ute power$ arising fro" a #e&i%itating
sense of power%essness. The way to sweep away hurt an# #ou&t is not to fantasi5e
a&out sweeping away the hurtfu% an# the #ou&tfu% with a #isp%ay of "agia% feats$
&ut to a&an#on a%% suh i%%usions in favor of reogni5ing the true power of one)s
'( The *oga Darshana
own onsiousness. To a serious yogin$ the pratie of yoga in its various "ore
tangi&%e for"s "ay &e assoiate# with a sense of progress &y "eans of %earing
away the o&sta%es of previous &on#age where he was stu! in the "u# of o&7et.
first thin!ing an# %iving. The i"age of &ea!ing up "u# irrigation #a"s to %et the
pure water f%ow in fits we%% here$ &ut there is nothing supernatura% a&out it.
l TlFHll4l
9 9|7T
T T 9l
4 7l7l
:.= ('.') nirm?a-"ittni "a!ing up onstruts thin!ing &eings asmit-

mtrt (a&%ative singu%ar) persona% i#entity on%y$ a%one :. ('.2) prav#tti-
bhede (%o. if) proee#ing forth #ivision prayo(a5am &ringing a&out "ittam
thin!ing e5am the one ane5e%m (gen.p%. of) those "any :.$ ('.:) tatra there
dhyna(am &orn in "e#itation an-ayam without seat$ reepta%e$ &o#y
:.= 1The notion2 that there are 1other2 thin5ing beings ma5ing up their
o,n "onstru"ts "omes out of the personal identity alone. :. Where there is
su"h a division as to life-progress- the one thin5ing of those many is the one
bringing them about. :.$ There- born in meditation- he 1too2 is bodiless.
The ,an!hya a%so spea!s of 1the notion of sets of onstruts1(,D 20.1() an#
a%so refers to this #ivision as 1&he#a1 or 1&hi#ya1 (,D -.13.1'). +t teahes that the
#ivision happens at the %eve% of the persona% i#entity$ where the inner %a"or of
wor#s (1ruta1 -.3) is #istri&ute# into a%% the in#ivi#ua%s.
Tl }lT9 |U 9l
~3lTl
Tll l7-
l ll
7l TlP7(ll7l~ H Pl| T~l
:.' ('.-) 5arma ation au5la-a5#%?am neither &%a! nor white yogina!
(gen. of) one possesse# of union trividham threefo%# itare%m (gen. p%. &e%onging
to) the others :.3 ('.() tata! out of that tat-vip5a-anugu?nm (gen. p%.) that
fruit$ resu%t$ onse/uene suita&%e to$ #eserve# eva atua% abhivya5ti!
"anifestation vsannm (gen. of) i"agine notions :.6 ('.9) (ti-dea-5la-
vyavahitnm (gen. p%.) &irth.ran! p%ae ti"e separate instanes api even
nantaryam se/uene$ suession sm#ti-sa@s5rayo! (gen. &etween) "e"ory
onstrut e5a-r*patvt (a&%. &eause) &eing the sa"e for" or the sa"e thing
:.' 1While2 the a"tion of one possessed of union is neither bla"5 nor ,hite-
the threefold belongs to those others. :.3 Irom that there arises the
Chapter 4ight The One vs. the Others an# their Herit '9
manifestation of imagined notions of a"tual deserved "onseBuen"es of that
1a"tion2- :.6 even a su""ession of separate instan"es of birth-ran5- pla"e- and
time- from the "onstru"t being 1thought2 the same thing as a 1real2 memory.
The three wor%#s i"agine# as suessive %eve%s of "erit &e%ong to the &e%ief
syste" where there are other sou%s. Of ourse the point here is not to &e%itt%e other
peop%e stu! in ignorane$ &eause the i"agine# notion of those peop%e e0ists on%y
in one)s onsiousness$ an# there is no point in &e%itt%ing onese%f.
9s for their !ar"as$ no sensi&%e person #enies right an# wrong or the fat that
ations have onse/uenes$ &ut the yoga view is oppose# to the &e%ief that these
right an# wrong !ar"as (white an# &%a!) are re%ate# to a#vane"ent through the
three p%anes of %ife through suessive inarnations.
lll~ l9| ~~l
( Pl~lPF
(ll 9ll l
:.7 ('.10) tsm (gen. p%. referring to vyavahitAnA" (.12) their anditvam
without &eginning &eing "a an# i%a! (gen. of) as!ing for$ prayer$ wish$ #esire
nityatvt (a&%. &eause) onstany :.9 ('.11) hetu-phala-raya-lambanai!
(inst. &y) reason resu%t seat (VA?aya (.12) #epen#ene sa@g#hitatvt (a&%.
&eause) graspe#$ sei5e#$ aught &eing e%m (gen. p%.) their :.: abhve (%o.
upon) non.e0istene$ a&sene tat-abhva! those non.e0istene
:.7 Hnd their 1the instan"es02 being ,ithout beginning be"ause of the
"onstan"y of desire- :.9 be"ause of their being "aught up by dependen"e on
the seat of that reason 1desire2 and its result :.: 1and2 that there ,ould be the
non-e8isten"e of those 1instan"es2 upon the non-e8isten"e of that 1desire2.
This group is sti%% in ter"s of the "anifestation of i"agine# i#eas or notions
"entione# in sutra (.1'. +n that view$ the reason or "otive for ation is #esire$ its
resu%t is further !ar"a$ an# the seat (A?raya) where &oth resi#e is the &o#y$ whih
is 7ust one instane in a &eginning%ess series of &irths$ eah with its own partiu%ar
we%%.#eserve# ti"e$ p%ae$ an# ran!.
The state"ent in (.1( that there wou%# &e non.e0istene of this upon non.
e0istene of that is pratia%%y i#entia% in for" an# "eaning to the %ast two ter"s
in ,D 3.3 1tat.hAne hAna"1. (The e0p%iit pronoun an# the i"p%iit ref%e0ive
pronoun see" to &e interhangea&%e.)
lll |~ l4l Tl

7 Wl Tl~l TlT~l3~
[('.1*) at,ta-angatam (a samahara dvandva compound( singular) past and

future( the progression through time( transmigration svar'pata (tasil ecause)
own form (misread) asti it e,ists adhva-(hedt road( way( path1 3ourney( course
division dharmm (gen. of) courses of duty( destinies ('.1&) te vyakta-
s'km caused to appear( manifested atoms gua-tma (nom. pl. irreg.)
merit essence( nature( character (the sense is alative causal) ('.1') parima-
ekatvt change( transformation singularity vastu-tattvam actual reality:
-.9!"/1 E past and future des e7ist$ (ecause f the divisin int the paths f
the dharmas resulting frm their wn particular frms! .9!"31 These are the
atms made manifest .the incarnatins1$ their essential characters determined
(y merit$ .9!"91 their actual reality due t the individuality f the
transfrmatins (see &.1&)!&
Koun#$ as usua%$ at the en# of a nine.sutra setion$ these three sutras$ %i!e 3.13.
12 (in the o%# nu"&ering syste") are not authenti. Their onnetion with that
group is in the use of the ter" 1#har"a1 an# in the a%ternate "eaning of the wor#
1transfor"ations1. 8e gets that the author is a##ressing re.inarnation$ &ut he
ignores the "eaning of 1vAsanA1 in (.1'. 8is 1#ivision into the paths1 is an atte"pt
to intro#ue the author)s ne0t sutra on the sa"e su&7et. The ter" 1asti1 is a%so
unharateristi$ an# it in#iates again the o""entator)s "issing the point a&out
the author)s view of past an# future.
Chapter +ine
Eeing the Only One
~
lF l| -l " TH ~ 9lTT
l T Ul
" ]ll ~lU ~
lll
l ll-
~~| 69UlTll
;. ('.12) vastu-smye (%o. in regar# to) rea%ity &eing the sa"e "itta-bhedt
(a&%. &eause) thought #ivision tayo! (%o. #ua%) &etween the two vibha5ta!
#ivi#e# panth! (no". sing. of panthan irreg.) path -('.16) na ca not though eka-
citta-tantram 3ust one thin"ing (ifc) depending on Falt. source inserts cet hereG
Chapter Mine Ceing the On%y One 21
vastu .vastu1 reality tat-apramakam it without proof Halt. has tat-
pramakamG tad then kim syt what would it eI Geality is nt dependent n
the thught f <ust ne .thinker1 thugh! Then what wuld it (e withut that
prf f itH& (Jnterrogative is not authentic.) ;.$ ('.1-) tat-uparga-ape5%itvt
(a&%. #ue to) it o%oring$ inf%uene e0petation "ittasya (gen. of) the thought
vastu 1vastu! neut.2 the rea%$ rea%ity ()ta-a()tam un#erstoo# not un#erstoo#
;.' ('.1() sad a%ways ()t! things that are !nown "itta-v#ttaya! thin!ing
ways tat-prabho! (a&%. out of) for it power$ apa&i%ity puru%asya (gen. of) a
hu"an &eing apari?mt (a&%. arising out of) a&sene of transfor"ation
;. The path is divided bet,een the t,o be"ause of the division of thought
in regard to reality being the same 1as a "onstru"t :.1:$ (.122. ;.$ Whether it is
understood or not understood as reality is due to the thought0s e8pe"tation in
the "oloring of it. ;.' Hrising out of the absen"e of any transformation (see
:.12.1()- 1simply2 out of the human being0s "apability for itare the ,ays of
thin5ing- al,ays things that are 5no,n.
The 1#ivision of thought1 is represente# &y a see"ing #iversity of other peop%e$
&ut in the %i&erating onte"p%ation$ thought an tru%y on%y &e the provine of the
one thin!er. (The o""entator o&vious%y #oes not agree.)
ll I~l
9T |llT

l~I H
4H
4 9\ H T
;.3 ('.19) na not tat-sva-bhsam that its own appearing d#yatvt (a&%.
a#v. as) to &e seen ;.6 ('.20) e5a-samaye (%o. whi%e) one o""on
a!now%e#g"ent "a even ubhya-anavadhra?am (&etween) &oth no ertainty
;.7 ('.21) "itta-antara-d#ye (%o. where) thought the other way to &e seen
buddhi-buddhe! (gen. on the part of) !nowing !nowing (a "ind of ahuvr5hi
compound( a ."nowy!"nowy.) atiprasaFga! e0essive attah"ent sm#ti-
sa@5ara! "e"ory "i0ture$ onfusion "a an#
;.3 There is no appearing of that 1reality 9.1.22 on its o,n as something to
be 1passively2 seen. ;.6 Oven ,hile there is "ommon agreement on that one
1,ay2- there is no su"h "ertainty of both 1,ays 9.12. ;.7 Where it is to be seen
as something other than thought- on the part of one 5no,ing by 5no,ing 1vs.
"omprehending2- there is e8"essive atta"hment and "onfusion ,ith memory.
There see"s to &e o""on agree"ent a"ong a%% peop%e as to the way of the
rea% wor%# (see 3.2)$ as if it e0iste# even without the presene of your
onsiousness$ &ut that see"ing view is separate fro" the *oga view where the
wor%#%y way is ontaine# an# where you rea%i5e your own for" an# your own
thought as the soure of a%% rea%ity. 4very sensi&%e person !nows what he !nows
an# what everyone e%se !nows a&out the rea% wor%#$ an# no one is #isagreeing with
that$ &ut there is a higher !now%e#ge to &e ha#$ &eyon# that o""on !now%e#ge.
9 4ll~lTlll H
IU|
l
~ ll l (~Tl~l
;.9 ('.22) "itte! (gen. of) thin!ing apratisa@5ramy! (f. a&%. resu%ting fro")
%a! of stepping &a! tat-5ra-pattau (%o. happens upon) of that for"$
outwar# e0pression fa%%ing into sva-buddhi-sa@vedanam one)s own !nowing
o""on pereption (see saEvi# #erivatives HW) ;.: ('.23) drat# > d#ya-
upara5tam seer seen o%ore# in "ittam thought sarva-artham a%% "eaning
;.; ('.2') tat thus asa@5hyeya innu"era&%e vsanbhi! (inst. &y "eans of)
i"agine# notions "itram piture api atua%%y 7ust para-artham other "eaning
sa@hatya-5ritvt (a&%. fro") aggregation state of "a!ing or #oing$ proess
;.9 1The notion2 that there is su"h a "ommon per"eption (see 6aisheshi!a
3.1.3) of one0s o,n 5no,ing happens upon falling into the out,ard e8pression
of that- ,hi"h results from a la"5 of stepping ba"5 of the thin5ing- ;.: 1but2
the true meaning of all things is the thoughtU,hat is to be seen- "olored in by
the seer. ;.; Thus- the meaning of that ,hi"h is other 1than the seer2- the
innumerable- "oming from the pro"ess of aggregation 1of atoms2- is a"tually
(ust a pi"ture done by means of imagined notions (vs. non.i"agine# -.1-).
9 ~lll l TB T9ll
=9
9~l~lT Pl - (l 9l } 9]
;.= ('.22) vie%a-darina! (gen. point of view= for) #istintion one who sees
tma-bhva-bhvan-viniv#tti! in#ivi#ua% sou%s e0istene notion essation
;. ('.2:) tad then (there e"erges) vive5a-nimnam #istinguishing %ow
groun# (not the 78 ifc def.) 5aivalya > prg-bhram &eing the on%y one
1forwar#.&earing1$ in%ination$ prospet "ittam thought (J elieve this word was
originally .citram..) ;.$ ('.2-) tat-"hidre%u (%o. whenever) that ho%es$ wea!
points pratyaya-antar?i &e%iefs other sa@s5rebhya! (a&%.) o"ing fro"
onstruts$ onstrut.&ase# -('.*%) hnam aandoning e+ of them kleavat
(vati li"e) the afflictions uktam (he has) declared: (-he word .u"tam. always
Chapter Mine Ceing the On%y One 23
indicates an interpolation.) Ie has declared the a(andning f them$ like the
afflictins!&
;.= Ior one ,ho sees that distin"tion there is "essation of the notion of the
e8isten"e of individual souls. ;. Then there emerges a thought 1pi"ture2 that
is the lo, ground of distinguishing- the prospe"t of being the only one. ;.$
Whenever there are su"h ,ea5 points in that 1distinguishing2 there arise the
other "onstru"t-based beliefs.
9 ~l 7T lU l T~l l
} T l l TPl U lUl~l ~
;.' ('.29) prasa@5hyne (%o. when) 1ounting out1 or re!oning of

pay"ent api sti%% a5us4dasya (gen. point of view= for) one without interest.&earing
#e&t sarvath in every ase$ a%ways vive5a-5hyte! (a&%. arising out of)
#istinguishing !nown as dharma-megha! #uty$ responsi&i%ity (#ar!) rain
%ou# samdhi! onte"p%ation ;.3 ('.30) tata! resu%ting fro" whih 5lea-
5arma-niv#tti! aff%itions ations essation ;.6 ('.31) tad then$ in those
ti"es sarva-vara?a-mala-apetasya (gen. &e%onging to one) a%% o&suring
i"purities gone away ()nasya (gen. of) un#erstan#ing nantyt (a&%. apart
fro"$ o"pare# to) infinity ()eyam to &e un#erstoo# alpam %itt%e$ trif%ing
;.' When there is still a re"5oning of payment- 1even2 for one ,ho has no
debt to be repaid- there al,ays arises out of the "elebrated GdistinguishingG-
the "ontemplation of the dar5 "loud of a dharma ;.3 that ,ould result in the
"essation of one0s a"tions and affli"tionsC ;.6 1but2 ,hatever there is to be
understood in those times is trifling "ompared to that 1dharma of2 infinity of
understanding belonging to one in ,hom all the impurities obs"uring it have
gone a,ay.
This #har"a is not through ahieve"ent$ %ea#ing to fina% ter"ination$ &ut
through the %ight of rea%i5ation$ a&an#oning the i"purities that o&sure it. There is
a%ways the outer onte"p%ation of #uty$ an# responsi&i%ity$ an# the rain.%ou#
"etaphor for that #har"a evo!es the i"age of a #ar!ening or o&suring of the
&right reative fore$ &ut to this author$ true #har"a is in un#erstan#ing$ an# the
rightfu% o&7et of renown is not ahieve"ent &ut #istinguishing.
Tll l Tl4l
Tl
T9|l Tlll~Rl G
4 69l Fll
Tll 99 T 9Ul l
;.7 ('.32) tata! therefore 5#ta-arthnm (gen. p%. on the part of those) #one$
fu%fi%%e# purpose pari?ma-5rama-sampti! transfor"ations progression
o"p%etion gu?nm (gen. p%. on the part of those) "erit ;.9 ('.33) 5%a?a-
pratiyog4 "o"ent having "utua% #epen#ene pari?ma-aparnta-nirgrhya!
transfor"ation(s) u%ti"ate en# to &e rea%i5e# 5rama! series$ progression ;.:
('.3') puru%a-artha-*nynm (gen. p%. on the part of those) hu"an spirit
purpose #evoi#$ unfu%fi%%e# gu?nm (gen. p%. on the part of those) great "erit
pratiprasava! ounter"an#ing 5aivalyam &eing the on%y one svar*pa-prati%&
in one)s own for" esta&%ishe# v or (very meaningful here) "iti-a5ti! (cit!>a"ti
cf. ciccha"ti 78) the power of thin!ing iti thus$ sai# (end of the Aoga $arshana)
;.7 Therefore- ,hether it is "ompletion of a progression of
transformations 1in"arnations2 on the part of those of merit ,hose purpose is
fulfilled- ;.9 1or2 ,hether that progression is realiAed as the ultimate end of
the transformations 1of thought2- mutually dependent on a momentC ;.:
,hether it is "ountermanding on the part of those of merit- on the part of
those ,ho are yet unfulfilled in the purpose of the human spirit- or ,hether it
is being the only one- established in one0s o,n form- 1either ,ay2 it is the
po,er of thin5ing. Thus it is said.
Whether it is aeptane of the &e%ief in ontinous re&irth in other ti"es an#
other &o#ies unti% the u%ti"ate en#$ or the %ear rea%i5ation &y fousing on "enta%
transfor"ations$ that you$ the rea#er$ the yogin$ the on%y one$ re."anifest every
"o"ent out of your u%ti"ate Mature$ there is no #enying that the foun#ation of
&oth the &e%ief an# the rea%i5ation is your awareness itse%f.
Ond of the Yoga Darshana

The Yoga Darshana

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The Yoga Darshana

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The Yoga Darshana

Translation and Commentary by John Wells

(1.1) atha now yoga-anusanam union instrution . (1.2) yoga! union

.' (1.1() virma-pratyaya-abhysa-p*rva! essation$ en# &e%ief

$. (1.2') 5lea-5arma-vip5a-ayai! (inst. &y) aff%ition ation

(l~|U lTl lT 7lU

Chapter Three The Three Iower ,pheres vs. the Kourth 12

'.= (2.1) tapa!-sva-adhyya-4vara-pra?idhnni austerity se%f$ private

3.3 (2.1') te these hlda-paritpa-phal! #e%ight tor"ent resu%ts pu?ya-

Ull 4 lll T~l

6.3 (2.3'&) du!5ha-a()na-ananta-phal! (p%. those things) suffering

6.' (2.'3) 5ya-indriya-siddhi! &o#y senses perfetion auddhi-5%ayt

7. (2.20) bhya-abhyantara-stambha-v#tti! outer inner torpor way

9. (3.1:) pari?ma-traya-sa@yamt (a&%. &y) transfor"ations three fousing

3( The *oga Darshana

-(&.**a) etena y that )a(da-di sound and the others antardhnam

(~HPll 9l P|TFll~ W7(9T9l

9.9 (3.22&) sa-upa5ramam having a p%anne# o""ene"ent$ #e%i&erate nir-

'0 The *oga Darshana

(-he alative in the term .para!arthatv0t. in sutra 7.16 is usually translated as

[(&.'') sth'la @ svar'pa-s'kma-anvaya @ arthavattva-sa+yamt (al. y) the

:.9 (3.23) (ti-la5%a?a-deai! (inst. aor#ing to) &irth.ran! #istinguishing

[('.1) <anma-auadhi-mantra-tapas-samdhi< irth status drugs

:.= ('.') nirm?a-"ittni "a!ing up onstruts thin!ing &eings asmit-

7l TlP7(ll7l~ H Pl| T~l

[('.1*) at,ta-angatam (a samahara dvandva compound( singular) past and

" ]ll ~lU ~

;.' ('.29) prasa@5hyne (%o. when) 1ounting out1 or re!oning of

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