The Yoga Sutras Of Patanjali

The Light of the Soul

by Alice A. Baily Translated from Sanskrit by Tibetan Master j!hal "uhl

Samadhi Pada #
Samadhi Pada 1 is the first section of the Yoga Sutras of Patanjali. It consists of 51 sutras. Samadhi means absorption, unitive awareness or contemplation. In the Samadhi Pada, Patanjali gives us the aim of Yoga in theoretical terms, explaining it as the restraint of the chitta vrittis, or restraint of the mind. he entire summar! of all four boo"s is given in the first four sutras.

The Problem Of $nion

Samadhi Pada #
1. AUM. he following instruction concerneth the Science of #nion.

$. his #nion %or Yoga& is achieved through the subjugation of the ps!chic %emotional& nature, and the restraint of the chitta %or mind&. '. (hen this has been accomplished, the Yogi "nows himself as he is in realit!.

). #p till now the inner man has identified himself with his forms and with their active modifications.

Five Mind States Defined(5-6, 7-11) he mind states are five, and are subject to pleasure or pain* the! are painful or not painful.

5.

+. hese modifications %activities& are correct "nowledge, incorrect "nowledge, fanc!, passivit! %sleep& and memor!. ,. he basis of correct "nowledge is correct perception, correct deduction, and correct witness %or accurate evidence&. -. .. Incorrect "nowledge is based upon perception of the form and not upon the state of being. /anc! rests upon images which have no real existence.

10. Passivit! %sleep& is based upon the 1uiescent state of the vrittis %or upon the non2perception of the senses.& 11. 3emor! is the holding on to that which has been "nown.

Methods to control the Modifications of the Mind (12-16)

1$. he control of these modifications of the internal organ, the mind, is to be brought about through tireless endeavor and through non2attachment. 1'. ireless endeavor is the constant effort to restrain the modifications of the mind.

1). (hen the object to be gained is sufficientl! valued, and the efforts towards its attainment are persistentl! followed without intermission, then the steadiness of the mind %restraint of the vrittis& is secured. 15. 4on2attachment is freedom from longing for all objects of desire, either earthl! or traditional, either here or hereafter. 1+. he consummation of this non2attachment results in an exact "nowledge of the spiritual man when liberated from the 1ualities or gunas. Yo a is Sa!adhi (S"tra 17 and 1#)$ Sa!%ra&anatah Sa!adhi S"tra 17 1,. he consciousness of an object is attained b! concentration upon its fourfold nature5 the form, through examination* the 1ualit! %or guna&, through discriminative participation* the purpose, through inspiration %or bliss&* and the soul, through identification. 1-. 6 further stage of samadhi is achieved when, through one pointed thought, the outer activit! is 1uieted. In this stage, the chitta is responsive onl! to subjective impressions. 1.. he samadhi just described passes not be!ond the bound of the phenomenal world* it passes not be!ond the 7ods, and those concerned with the concrete world. Methods of '(tainin Sa!adhi (2)-2*) $0. 8ther !ogins achieve samadhi and arrive at a discrimination of pure Spirit through belief, followed b! energ!, memor!, meditation and right perception. $1. he attainment of this state %spiritual consciousness& is rapid for those whose will is intensel! alive. $$. hose who emplo! the will li"ewise differ, for its use ma! be intense, moderate, or gentle. In respect to the attainment of true spiritual consciousness there is !et another wa!.

S"tras 2+-2* %resent a co!%lete %ath to Self-,eali-ation and is directl. a%%lica(le to 1st /ri.a$

$'. 9! intense devotion to Ishvara, "nowledge of Ishvara is gained. $). his Ishvara is the soul, untouched b! limitation, free from "arma, and desire.

$5. In Ishvara, the 7urudeva, the germ of all "nowledge expands into infinit!. $+. Ishvara, the 7urudeva, being unlimited b! time conditions, is the teacher of the primeval :ords. $,. he (ord of Ishvara, is 6#3 %or 83&. his is the Pranava.

$-. hrough the sounding of the (ord and through reflection upon its meaning, the (a! is found. '! has a "ni0"e %ro%ert. of ("rnin o"t coarse !atter and ("ildin refined !atter in the s"(tle (odies (1ditor) $.. /rom this comes the reali;ation of the Self %the soul& and the removal of all obstacles.

'(stacles to "nion +)-+1

'0. he obstacles to soul cognition are bodil! disabilit!, mental inertia, wrong 1uestioning, carelessness, la;iness, lac" of dispassion, erroneous perception, inabilit! to achieve concentration, failure to hold the meditative attitude when achieved. '1. Pain, despair, misplaced bodil! activit! and wrong direction %or control& of the life currents are the results of the obstacles in the lower ps!chic nature.

2a. to 'verco!e '(stacles (+2, ++-+*)

'$. o overcome the obstacles and their accompaniments, the intense application of the will to some one truth %or principle& is re1uired.

2a.s to still the !ind to achieve %eace$ (++-+*)

''. he peace of the chitta %or mind stuff& can be brought about through the practice of s!mpath!, tenderness, steadiness of purpose, and dispassion in regard to pleasure or pain, or towards all forms of good or evil. '). he peace of the chitta is also brought about b! the regulation of the prana or life breath.

'5. he mind can be trained to steadiness through those forms of concentration which have relation to the sense perceptions.

'+. 9! meditation upon :ight and upon <adiance, "nowledge of the Spirit can be reached and thus peace can be achieved. ',. he chitta is stabili;ed and rendered free from illusion as the lower nature is purified and no longer indulged. '-. Peace %steadiness of the chitta& can be reached through meditation on the "nowledge which dreams give. '.. Peace can also be reached through concentration upon that which is dearest to the heart.

Fr"it of Meditation is 3erfected 4no5led e (6))

)0. hus his reali;ation extends from the infinitel! small to the infinitel! great, and from annu %the atom or spec"& to atma %or spirit& his "nowledge is perfected.

Meditation 5ith Seed, Sa(i&a (61-67) 7t is f"rther descri(ed in s"tras 6#-5)

)1. o him whose vrittis %modifications of the substance of the mind& are entirel! controlled, there eventuates a state of identit! with, and similarit! to that which is reali;ed. he "nower, "nowledge and the field of "nowledge become one, just as the cr!stal ta"es to itself the colors of that which is reflected in it. )$. (hen the perceiver blends the word, the idea %or meaning& and the object, this is called the mental condition of judicial reasoning. )'. Perception without judicial reasoning is arrived at when the memor! no longer holds control, the word and the object are transcended and onl! the idea is present. )). he same two processes of concentration, with and without judicial action of the mind, can be applied also to things subtle. )5. he gross leads into the subtle and the subtle leads in progressive stages to that state of pure spiritual being called Pradhana. )+. 6ll this constitutes meditation with seed. ),. (hen this super2contemplative state is reached, the Yogi ac1uires pure spiritual reali;ation through the balanced 1uiet of the chitta %or mind stuff&. )-. =is perception is now unfailingl! exact %or his mind reveals onl! the ruth&. ).. his particular perception is uni1ue and reveals that which the rational mind %using testimon!, inference and deduction& cannot reveal. 50. It is hostile to, or supersedes all other impressions.

Meditation 5itho"t Seed, 8ir(i&a (51)

51. (hen this state of perception is itself also restrained %or superseded&, then is pure Samadhi achieved.

#nde% Pada # Pada ## Pada ### Pada #&

The Yoga Sutras Of Patanjali

The Light of the Soul
by Alice A. Baily Translated from Sanskrit by Tibetan Master j!hal "uhl

S'dhan'( Pada ##
>hapter 1 explained the state of union with the Self %!oga& that is achieved b! a person who has successfull! restrained the modifications of the mind. >hapter $ provides practical instruction on how one with a restless mind can also achieve union with the Self. Sadhana Pada II contains 55 sutras.

The Ste)s To $nion

Three steps of the Yoga of Action 1. he Yoga of action, leading to union with the soul is fier! aspiration, spiritual reading and devotion to Ishvara. Purpose of the Yoga of Action $. he aim of these three is to bring about soul vision and to eliminate obstructions. Five Obstacles (kleshas) to Union (3-9) '. hese are the difficult! producing hindrances5 avid!a %ignorance&, the sense of personalit!, desire, hate and the sense of attachment. ). 6vid!a %ignorance& is the cause of all the other obstructions whether the! be latent, in process of elimination, overcome, or in full operation.

5. 6vid!a is the condition of confusing the permanent, pure, blissful and the Self with that which is impermanent, impure, painful and the not2self. +. he sense of personalit! is due to the identification of the "nower with the instruments of "nowledge. ,. -. ?esire is attachment to objects of pleasure. =ate is aversion for an! object of the senses.

.. Intense desire for sentient existence is attachment. his is inherent in ever! form, is self2 perpetuating, and "nown even to the ver! wise. etho! of "e#oving the Obstacles ($leshas) to Union(%&-%%) 10. hese five hindrances, when subtl! "nown, can be overcome b! an opposing mental attitude. 11. heir activities are to be done awa! with, through the meditation process. "oot of $ar#a' Pain an! Pleasure(%(-%)) 1$. @arma itself has its root in these five hindrances and must come to fruition in this life or in some later life. 1'. So long as the roots %or sams"aras& exist, their fruition will be birth, life, and experiences resulting in pleasure or pain. 1). hese seeds %or sams"aras& produce pleasure or pain according as their originating cause was good or evil. 15. o the illuminated man all existence %in the three worlds& is considered pain owing to the activities of the gunas. hese activities are threefold, producing conse1uences, anxieties and subliminal impressions. 1+. Pain which is !et to come ma! be warded off. 1,. he illusion that the Perceiver and that which is perceived are one and the same is the cause %of the pain2producingeffects& which must be warded off. The Three *ualities of #atter (%+-%9) 1-. hat which is perceived has three 1ualities, sattva, rajas and tamas %rh!thm, mobilit! and inertia& * it consists of the elements and the sense organs. he use of these produces experience and eventual liberation.

1.. he divisions of the gunas %or 1ualities of matter& are fourfold* the specific, the non2 specific, the indicated and the untouchable. $no,er an! the $no,n ((&-(3) $0. he seer is pure "nowledge %gnosis&. hough pure, he loo"s upon the presented idea through the medium of the mind. $1. 6ll that is exists for the sa"e of the soul. $$. In the case of the man who has achieved !oga %or union& the objective universe has ceased to be. Yet it existeth still for those who are not !et free. $'. he association of the soul with the mind and thus with that which the mind perceives, produces an understanding of the nature of that which is perceived and li"ewise of the Perceiver. Overco#ing Avi!-a (.gnorance)((/-(+) $). he cause of this association is ignorance or avid!a. his has to be overcome.

$5. (hen ignorance is brought to an end through non2association with the things perceived, this is the great liberation. $+. $,. he state of bondage is overcome through perfectl! maintained discrimination. he "nowledge %or illumination& achieved is sevenfold and is attained progressivel!.

$-. (hen the means to !oga have been steadil! practiced, and when impurit! has been overcome, enlightenment ta"es place, leading up to full illumination. 0ight eans of Patan1ali Yoga ((9)

$.. he eight means of !oga are, the >ommandments or Yama, the <ules or 4ijama, posture or 6sana, right control of life2force or Prana!ama, abstraction or Prat!ahara, attention or ?harana, 3editation or ?h!ana, >ontemplation or Samadhi. Ya#a ("estraints or 2o##an!#ents)' (3&-3%) '0. =armlessness, truth to all beings, abstention from theft, from incontinence and from avarice, constitute !ama or the five commandments. '1. Yama %or the five commandments& constitutes the universal dut! and is irrespective of race, place, time or emergenc!. 3i-a#a (Prescribe! 4ehaviors)' (3()

'$. Internal and external purification, contentment, fier! aspiration, spiritual reading and devotion to Ishvara constitutes. nijama %or the five rules&. etho! of 2ontrolling 3egative Thoughts (33-3/) ''. (hen thoughts which are contrar! to !oga are present there should be the cultivation of their opposite. '). houghts contrar! to !oga are harmfulness, falsehood, theft, incontinence, and avarice, whether committed personall!, caused to be committed or approved of, whether arising from avarice, anger or delusion %ignorance&* whether slight in the doing, middling or great. hese result alwa!s in excessive pain and ignorance. /or this reason, the contrar! thoughts must be cultivated. 4enefits of Perfecting Ya#a (2o##an!#ents -e5ternal relationships)' (36-39) '5. In the presence of him who has perfected harmlessness, all enmit! ceases. '+. (hen truth to all beings is perfected, the effectiveness of his words and acts is immediatel! to be seen. ',. (hen abstention from theft is perfected, the !ogi can have whatever he desires. '-. 9! abstention from incontinence, energ! is ac1uired. '.. (hen abstention from avarice is perfected, there comes an understanding of the law of rebirth. 4enefits of Perfecting 3i-a#a (7o8s - internal relationships)' )0. Internal and external purification produces aversion for form, both oneAs own and all forms. )1. hrough purification comes also a 1uiet spirit, concentration, con1uest of the organs, and abilit! to see the Self. )$. 6s a result of contentment bliss is achieved. )'. hrough fier! aspiration and through the removal of all impurit!, comes the perfecting of the bodil! powers and of the senses. )). Spiritual reading results in a contact with the soul %or divine 8ne&. )5. hrough devotion to Ishvara the goal of meditation %or samadhi& is reached. Asana (Posture)' (/9-/+)

)+.

he posture assumed must be stead! and eas!.

),. Steadiness and ease of posture is to be achieved through persistent slight effort and through the concentration of the mind upon the infinite. )-. (hen this is attained, the pairs of opposites no longer limit. Prana-a#a (/9-63) ).. (hen right posture %asana& has been attained there follows right control of prana and proper inspiration and expiration of the breath. 50. <ight control of prana %or the life currents& is external, internal or motionless* it is subject to place, time and number and is also protracted or brief. 51. 5$. here is a fourth stage which transcends those dealing with the internal and external phases. hrough this, that which obscures the light is graduall! removed.

5'. 6nd the mind is prepared for concentrated meditation. Prat-ahara (6/-66) 5). 6bstraction %or Prat!ahara& is the subjugation of the senses b! the thin"ing principle and their withdrawal from that which has hitherto been their object. 55. 6s a result of these means there follows the complete subjugation of the sense organs.

#nde% Pada # Pada ## Pada ### Pada #&

he Yoga Sutras Of Patanjali

The Light of the Soul
by Alice A. Baily Translated from Sanskrit by Tibetan Master j!hal "uhl

$nion Achie*ed And #ts +esults

&ibhuti Pada ###
1. >oncentration is the fixing of the chitta %mind stuff& upon a particular object. his is dharana.

$.

Sustained concentration %dharana& is meditation %dh!ana&.

'. (hen the chitta becomes absorbed in that which is the realit! %or idea embodied in the form&, and is unaware of separateness or the personal self, this is contemplation or samadhi. ). (hen concentration, meditation and contemplation form one se1uential act, then is san!ama achieved. 5. +. 6s a result of san!ama comes the shining forth of the light. his illumination is gradual* it is developed stage b! stage.

,. hese last three means of !oga have a more intimate subjective effect than the previous means. -. Bven these three, however, are external to the true seedless meditation %or samadhi& which is not based on an object. It is free from the effects of the discriminative nature of the chitta %or mind stuff&. .. he se1uence of mental states is as follows5 the mind reacts to that which is seen* then follows the moment of mindcontrol. hen ensues a moment wherein the chitta %mind stuff& responds to both these factors. /inall! these pass awa!, and the perceiving consciousness has full swa!. 10. hrough the cultivation of this habit of mind there will eventuate a steadiness of spiritual perception. 11. he establishing of this habit, and the restraining of the mind from its thought2form2ma"ing tendenc!, re2 sults eventuall! in the constant power to contemplate. 1$. (hen mind control and the controlling factor are e1uall! balanced, then comes the condition of one2pointedness. 1'. hrough this process the aspects of ever! object are "nown, their characteristics %or form&, their s!mbolic nature, and their specific use in time2conditions %stage of development& are "nown and reali;ed. 1). he characteristics of ever! object are ac1uired, manifesting or latent.

15. he stage of development is responsible for the various modifications of the versatile ps!chic nature and of the thin"ing principle. 1+. hrough concentrated meditation upon the triple nature of ever! form, comes the revelation of that which has been and of that which will be.

1,. he Sound %or word&, that which it denotes %the object& and the embodied spiritual essence %or idea& are usuall!confused in the mind of the perceiver. 9! concentrated meditation on these three aspects comes an %intuitive& comprehension of the sound uttered b! all forms of life. 1-. @nowledge of previous incarnations becomes available when the power to see thought2 images is ac1uired. 1.. hrough concentrated meditation, the thought images in the minds of other people become apparent. $0. 6s, however, the object of those thoughts is not apparent to the perceiver, he sees onl! the thought and not the object. =is meditation excludes the tangible. $1. 9! concentrated meditation upon the distinction between form and bod!, those properties of the bod! which ma"e it visible to the human e!e are negated %or withdrawn& and the !ogi can render himself invisible. $$. @arma %or effects& are of two "inds5 immediate "arma or future "arma. 9! perfectl! concentrated meditation on these, the !ogi "nows the term of his experience in the three worlds. his "nowledge comes also from signs. $'. #nion with others is to be gained through one2pointed meditation upon the three states of feeling2compassion, tenderness and dispassion. $). 3editation, one2pointedl! centered upon the power of the elephant, will awa"en that force or light. $5. Perfectl! concentrated meditation upon the awa"ened light will produce the consciousness of that which is subtle, hidden or remote. $+. hrough meditation, one2pointedl! fixed upon the sun, will come a consciousness %or "nowledge& of the seven worlds. $,. 6 "nowledge of all lunar forms arises through one2pointed meditation upon the moon. $-. >oncentration upon the Pole2Star will give "nowledge of the orbits of the planets and the stars. $.. 9! concentrated attention upon the center called the solar plexus, comes perfected "nowledge as to the condition of the bod!. '0. 9! fixing the attention upon the throat center, the cessation of hunger and thirst will ensue. '1. 9! fixing the attention upon the tube or nerve below the throat center, e1uilibrium is achieved.

'$. hose who have attained self2master! can be seen and contacted through focusing the light in the head. his power is developed in one2pointed meditation. ''. 6ll things can be "nown in the vivid light of the intuition. '). #nderstanding of the mind2consciousness comes from one2pointed meditation upon the heart center. '5. Bxperience %of the pairs of opposites& comes from the inabilit! of the soul to distinguish between the personal self and the purusa %or spirit&. he objective forms exist for the use %and experience& of the spiritual man. 9! meditation upon this, arises theintuitive perception of the spiritual nature %the purusa&. '+. 6s the result of this experience and meditation, the higher hearing, touch, sight, taste and smell are developed, producing intuitional "nowledge. ',. hese powers are obstacles to the highest spiritual reali;ation, but serve as magical powers in the objective worlds. '-. 9! liberation from the causes of bondage through their wea"ening and b! an understanding of the mode of transference %withdrawal or entrance&, the mind stuff %or chitta& can enter another bod!. '.. 9! subjugation of the upward life %the udana& there is liberation from water, the thorn! path, and mire, and the power of ascension is gained. )0. hrough subjugation of the samana, the spar" becomes the flame.

)1. 9! the means of one2pointed meditation upon the relationship between the "asha and sound, an organ for spiritual hearing will be developed. )$. 9! one2pointed meditation upon the relationship existing between the bod! and the "asha, ascension out of matter %the three worlds& and power to travel in space is gained. )'. (hen that which veils the light is done awa! with, then comes the state of being called discarnate %or disembodied&, freed from the modification of the thin"ing principle. his is the state of illumination. )). 8ne2pointed meditation upon the five forms which ever! element ta"es, produces master! over ever! element. hese five forms are the gross nature, the elemental form, the 1ualit!, the pervasiveness and the basic purpose. )5. hrough this master!, minuteness and the other siddhis %or powers& are attained, li"ewise bodil! perfection and freedom from all hindrances.

)+. S!mmetr! of form, beaut! of color, strength and the compactness of the diamond, constitute bodil! perfection. ),. 3aster! over the senses is brought about through concentrated meditation upon their nature, peculiar attributes, egoism, pervasiveness and useful purpose. )-. 6s a result of this perfection, there comes rapidit! of action li"e that of mind, perception independent of the organs, and master! over root substance. ).. he man who can discriminate between the soul and the spirit achieves supremac! over all conditions and becomes omniscient. 50. 9! a passionless attitude towards this attainment and towards all soul2powers, the one who is free from the seeds of bondage, attains the condition of isolated unit!. 51. here should be entire rejection of all allurements from all forms of being, even the celestial, for the recurrence of evil contacts remains possible. 5$. Intuitive "nowledge is developed through the use of the discriminative facult! when there is one2pointed concentration upon moments and their continuous succession. 5'. /rom this intuitive "nowledge is born the capacit! to distinguish %between all beings& and to cogni;e their genus, 1ualities and position in space. 5). his intuitive "nowledge, which is the great ?eliverer, is omnipresent and omniscient and includes the past, the present and the future in the Bternal 4ow. 55. (hen the objective forms and the soul have reached a condition of e1ual purit!, then is 6t2 one2ment achieved and liberation results.

The Yoga Sutras Of Patanjali

The Light of the Soul
by Alice A. Baily Translated from Sanskrit by Tibetan Master j!hal "uhl

#llumination
"ai*alya Pada #&
1. he higher and lower siddhis %or powers& are gained b! incarnation, or b! drugs, words of power, intense desire or b!meditation.

$. he transfer of the consciousness from a lower vehicle into a higher is part of the great creative and evolutionar! process. '. he practices and methods are not the true cause of the transfer of consciousness but the! serve to remove obstacles, just as the husbandman prepares his ground for sowing. ). he CI amC consciousness is responsible for the creation of the organs through which the sense of individualit! is enjo!ed. 5. >onsciousness is one, !et produces the varied forms of the man!.

+. 6mong the forms which consciousness assumes, onl! that which is the result of meditation is free from latent "arma. ,. he activities of the liberated soul are free from the pairs of opposites. hose of other people are of three "inds. -. /rom these three "inds of "arma emerge those forms which are necessar! for the fruition of the effects. .. here is identit! of relation between memor! and the effect2producing cause, even when separated b! species, time and place. 10. ?esire to live being eternal, these mind2created forms are without "nown beginning. 11. hese forms being created and held together through desire, the basic cause, personalit!, the effective result, mentalvitalit! or the will to live, and the support of the outward going life or object, when these cease to attract then the forms cease li"ewise to be. 1$. he past and the present exist in realit!. he form assumed in the time concept of the present is the result of developed characteristics and holds latent seeds of future 1ualit!. 1'. he characteristics, whether latent or potent, parta"e of the nature of the three gunas %1ualities of matter&. 1). he manifestation of the objective form is due to the one2pointedness of the effect2 producing cause %the unification of the modifications of the chitta or mind stuff&. 15. hese two, consciousness and form, are distinct and separate* though forms ma! be similar, the consciousness ma! function on differing levels of being. 1+. he man! modifications of the one mind produce the diverse forms, which depend for existence upon those man! mind impulses. 1,. hese forms are cogni;ed or not, according to the 1ualities latent in the perceiving consciousness.

1-. he :ord of the mind, the perceiver, is ever aware of the constantl! active mind stuff, the effect2producing cause. 1.. 9ecause it can be seen or cognised it is apparent that the mind is not the source of illumination. $0. 4either can it "now two objects simultaneousl!, itself and that which is external to itself. $1. If "nowledge of the mind %chitta& b! a remoter mind is postulated, an infinite number of "nowers must be inferred, and the se1uence of memor! reactions would tend to infinite confusion. $$. (hen the spiritual intelligence which stands alone and freed from objects, reflects itself in the mind stuff, then comesawareness of the Self. $'. hen the mind stuff, reflecting both the "nower and the "nowable, becomes omniscient.

$). he mind stuff also, reflecting as it does an infinit! of mind impressions, becomes the instrument of the Self and acts as a unif!ing agent. $5. he state of isolated unit! %withdrawn into the true nature of the Self& is the reward of the man who can discriminate between the mind stuff and the Self, or spiritual man. $+. he mind then tends towards discrimination and increasing illumination as to the true nature of the one Self. $,. hrough force of habit, however, the mind will reflect other mental impressions and perceive objects of sensuous perception. $-. hese reflections are of the nature of hindrances, and the method of their overcoming is the same. $.. he man who develops non2attachment even in his aspiration after illumination and isolated unit!, becomes aware, eventuall!, through practiced discrimination, of the overshadowing cloud of spiritual "nowledge. '0. (hen this stage is reached then the hindrances and "arma are overcome. '1. (hen, through the removal of the hindrances and the purification of all the sheaths, the totalit! of "nowledge becomes available, naught further remains for the man to do. '$. he modifications of the mind stuff %or 1ualities of matter& through the inherent nature of the three gunas come to an end, for the! have served their purpose. ''. ime, which is the se1uence of the modifications of the mind, li"ewise terminates, giving place to the Bternal 4ow.

'). he state of isolated unit! becomes possible when the three 1ualities of matter %the three gunas or potencies of nature& no longer exercise an! hold over the Self. he pure spiritual consciousness withdraws into the 8ne.

#nde% Pada # Pada ## Pada ### Pada