Christopher Wallis Alan Finger Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V.
Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
Samâdhi-pâdaï
1.1 atha Now begins the traditional
teaching on yoga.
yogānuśāsanam
1.2 yogaś citta-vṛtti- Yoga is the state in which the
mental-emotional fluctuations
nirodhaḥ
have become still.
1.3 tadā draṣṭuḥ Then the Perceiver abides in
its true nature.
svarūpe 'vasthānam
1.4 vṛtti-sārūpyam Otherwise, there is
identification with the mental-
itaratra
emotional fluctuations.
1.5 vṛttayaḥ There are five basic kinds of
mental-emotional fluctuation,
pañcatayyaḥ kliṣṭa-
and each of them can be
akliṣṭāḥ either harmful or benign.
1.6 pramāṇa- Reliable knowledge,
misconception, imagination,
viparyaya- vikalpa-
sleep, and memory [are the
nidrā- smṛtayaḥ five kinds of vṛtti].
Yoga is Being in the Now
In the now, yoga happens.
Yoga is the experience we have
when all vritti, the movement
arising in our consciousness, is
stilled.
Then we experience the true
essence of consciousness, which
is pure awareness in the now.
But when there is movement in our Otherwise, at other times,
consciousness, the mind tends to [the seer] is absorbed in the form of the turning.
identify with the images that it changing states of the mind.
creates.
There are five kinds of vritti. All
vritti are motivated by pain and
pleasure.
The five kinds of vritti are as
follows: 1. Undistorted knowledge
2. Misconception 3. Imagination 4.
Sleep 5. Memory
Samadhi Pada - Cessation of Thought
Chapter I: Meditative First Cornerstone The The Chapter on
Absorption Chapter on Meditation
I. Integration Portion on Concentration
Samadhi
and Contemplative Timeless Insight
Contemplation Calm
Now, the teachings of yoga I will now review for you Now, the teachings on Now the exposition of Now, after having Here begins the This is the teaching of Here, now, is the
are presented. how we become whole. Yoga. yoga is being made. done prior preparation authoritative yoga. teaching of yoga.
through life and other instruction on Yoga.
practices, the study
and practice of Yoga
begins.
Yoga is the stilling of the We become whole by Yoga is stilling the The restraint of the Yoga is the mastery Yoga is the ability to Yoga is the cessation Yoga is
changing states of the mind. stopping how the mind patterns of modifications of the and integration of the direct the mind of the turnings of establishing the
turns. consciousness. mind-stuff is Yoga. activities of mind. exclusively toward an thought. mind (chitta) in
Yoga is the control object and sustain stillness.
(nirodhah, regulation, that direction without
channeling, mastery, any distractions.
integration,
coordination, stilling,
quieting, setting aside)
of the modifications
(gross and subtle
thought patterns) of
the mind field.
When that is accomplished, On that day the seer Then, pure awareness Then the Seer [Self] Then the Seer abides Then the ability to When thought ceases, Then the Seer
the seer abides in its own comes to dwell within their can abide in its very abides in His own in Itself, resting in its understand the the spirit stands in its dwells in its
true nature. own real nature. nature. nature. own True Nature, object fully and true identity as essential nature.
which is called Self- correctly is apparent. observer to the world.
realization.
Otherwise it follows the Otherwise, awareness At other times [the Self At other times, when The ability to Otherwise, the Otherwise the
takes itself to be the appears to] assume the one is not in Self- understand the observer identifies with movements of the
patterns of forms of the mental realization, the Seer object is simply the turnings of thought. mind (vrittis) are
consciousness. modifications. appears to take on the replaced by the regarded as the
form of the mind's conception of Seer.
modifications of the that object or by a
mind field, taking on total lack of
the identity of those comprehension.
thought patterns.
There are five kinds of The mind turns things There are five types of There are five kinds of Those gross and There are five The turnings of There are five types
changing states of the mind, around in five different patterns, including mental modifications subtle thought patterns activities of the mind. thought, whether of vrittis, which may
and they are either ways. They can be hurtful and benign. which are either painful (vrittis) fall into five Each of them can be corrupted or immune be pleasant or
detrimental or non- involved with afflictions or or painless. varieties, of which beneficial and each to the forces of unpleasant.
detrimental [to the practice free of them. some are colored can cause problems. corruption, are of five
of yoga]. (klishta) and others are kinds.
uncolored (aklishta).
[These five vrttis are] right The five are correct They are right They are right The five varieties of The five activities are They are valid These are true
knowledge, error, perceptions, mistaken perception, knowledge, thought patterns to comprehension, judgement, error, knowledge, false
imagination, sleep, and perceptions, imagination, misperception, misconception, verbal witness are: 1) misapprehension, conceptualization, knowledge,
memory. sleep, and memories. conceptualization, deep delusion, sleep, and knowing correctly, 2) imagination, deep sleep, and memory. imagination, sleep,
sleep, and remembering. memory. incorrect knowing, 3) sleep, and memory. and memory.
fantasy or imagination,
4) the object of void-
ness that is deep
sleep, and 5)
recollection or
memory.
 Christopher Wallis
1.7 pratyakṣa- Of these, reliable knowledge is
that which derives from direct
anumāna- āgamāḥ
perception, valid
pramāṇāni generalization, and reliable
testimony [alone].
1.8 viparyayaḥ Misconception is false
cognition not based on the
mithyā-jñānam
true nature of its object.
atadrūpa-pratiṣṭham
1.9 śabda-jñāna- Imagination is that which is
based in language, yet devoid
anupātī vastu-śūnyaḥ
of concrete reality.
vikalpaḥ
1.10 abhāva- Sleep is the mental fluctuation In sleep, the mind experiences
based on the cognition of
pratyaya- ālambanā
nothingness.
vṛttiḥ nidrā
1.11 anubhūta- Memory is the representation
of an experienced object
viṣaya-
without taking from [any
asampramoṣaḥ external source].
smṛtiḥ
1.12 abhyāsa- These [five kinds of vṛtti]
become still through practice
vairāgyābhyāṃ tan
and detachment.
nirodhaḥ
1.13 tatra sthitau Of these, practice is the
sustained effort to become
yatnaḥ abhyāsaḥ
steady & still.
Alan Finger Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
Undistorted knowledge is when the Right knowledge consists of The different types of Right perception arises The sources of right Of these five, there are Comprehension is The valid means of True knowledge is
mind creates an image from direct sense perceptions, logic, correct perception are from direct observation, Right knowledge are three ways of gaining based on direct judgement are direct based upon
perception. There are three ways and verbal testimony. those which are direct; inference, or the words direct perception, correct knowledge observation of the perception, inference, perception,
the mind creates undistorted deductive; or based on of others. inference, and scriptural (pramana): 1) object, inference, and and verbal testimony. inference, and valid
knowledge: 1. Direct perception authority. testimony. perception, 2) reference to reliable testimony.
from the senses or intuition 2. inference, and 3) authorities.
Inference or deduction based on testimony or verbal
partial information from direct communication from
perception 3. Trustworthy others who have
testimony, as from a scripture, a knowledge.
teacher, or a parent.
Misconception happens when the Error is false knowledge Mistaken perceptions are Misperception is false Misconception occurs Incorrect knowledge or Misapprehension is Error is false False knowledge is
mind directly perceives something stemming from the incorrect wrong impressions that knowledge, not based when knowledge of illusion (viparyaya) is that comprehension knowledge with no conception with no
through the senses or intuition but apprehension [of are mired in false on what actually is. something is not based false knowledge that is taken to be objective basis. basis in reality.
creates a distorted image of what it something]. appearances. on its true form. formed by perceiving a correct until more
is perceiving. thing as being other favorable conditions
than what it really is. reveal the actual
nature of the object.
Imagination is when we hear about Metaphor consists of the Imagination is a mental Conceptualization An image that arises on Fantasy or imagination Imagination is the Conceptualization Imagination is
something and the mind creates usage of words that are impression that follows a derives from linguistic hearing mere words (vikalpa) is a thought comprehension of an comes from words thought based on
an image that is not based on devoid of an actual object. word, and is devoid of any knowledge, not contact without any reality [as pattern that has verbal object based only on devoid of substance. images conjured up
anything other than words. concrete basis. with real things. its basis] is verbal expression and words and by words devoid of
delusion. knowledge, but for expressions, even substance.
which there is no such though the object is
object or reality in absent.
existence.
Deep sleep is that state of Sleep is a case where the Deep sleep is a pattern That mental Dreamless sleep Deep sleep is when Sleep is the turning of Sleep depends
inertia. This is its own form of vritti, mind which is based on an mind turns without any grounded in the modification supported (nidra) is the subtle the mind is overcome thought abstracted upon and leads to
which helps the mind to reset and absence [of any content]. object at all to help it perception that nothing by cognition of thought pattern which with heaviness and from existence. non-being.
recharge. grow. exists. nothingness is sleep. has as its object an no other activities are
inertia, blankness, present.
absence, or negation
of the other thought
patterns (vrittis).
Memory is when a previously Memory is the retention of Memory is the ability not Remembering is the When a mental Recollection or Memory is the mental Memory is the Memory is
perceived object, form, or idea [images of] sense objects to forget an object which retention of experiences. modification of an object memory is mental retention of a recollection of objects recollecting past
comes back into consciousness. that have been you have experienced. previously experienced modification caused by conscious one has experienced. experience.
experienced. and not forgotten comes the inner reproducing experience.
back to consciousness, of a previous
that is memory. impression of an
object, but without
adding any other
characteristics from
other sources.
When we make an effort to focus [The vrtti states of mind] are Stopping it requires Both practice and non- These mental These thought The mind can reach Cessation of the Stillness develops
the mind on one action, object, or stilled by practice and constant practice, and reaction are required to modifications are patterns (vrittis) are the state of Yoga turnings of thought through practice
image without getting caught up in dispassion. giving up your still the patterning of restrained by practice mastered (nirodhah, through practice and comes through (abhyasa) and non-
the desire for the results of that attachments. consciousness. and non-attachment. regulated, coordinated, detachment. practice and identification
effort, then the vritti are still and controlled, stilled, dispassion. (vairagya).
the mind can come into balance. quieted) through
practice and non-
attachment.
The first part of this recipe for From these, practice is the Constant practice means Practice is the sustained Of these, two, effort Practice means Practice is basically Practice is the effort to Abhyasa is the
balancing and stilling the mind is effort to be fixed in striving to be there. effort to rest in that toward steadiness of choosing, applying the the correct effort maintain the cessation effort of remaining
abhyasa. "Abhyasa" means concentrating the mind. stillness. mind is practice. effort, and doing those required to move of thought. present.
making your best effort to focus all actions that bring a toward, reach, and
the vritti on one single point, stable and tranquil maintain the state of
whether it is an action, object, state (sthitau). Yoga.
thought, or image.
 Christopher Wallis Alan Finger Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra

1.14 saḥ tu dīrgha- But that [practice] is firmly
grounded [only] when it is
kāla- nairantarya-
performed continuously for a
satkāra- āsevitaḥ long time and with reverence
dṛḍha-bhūmiḥ & careful attention.
Abhyasa becomes well established Practice becomes firmly
when practiced consistently and established when it has
with sincerity over a long period of been cultivated
time. uninterruptedly and with
devotion over a prolonged
period of time.
You must cultivate your
practice over an extended
period of time; it must be
steady, without gaps, and
it must be done correctly -
for then a firm foundation
is laid.
And this practice
becomes rooted when it
is cultivated skillfully and
continuously for a long
time.
Practice becomes firmly When that practice is It is only when the This practice is firmly Continuous care
grounded when well done for a long time, correct practice is grounded when it is and attention for a
attended to for a long without a break, and followed for a long performed for a long long time
time, without break and with sincere devotion, time, without time without establishes this
in all earnestness. then the practice interruptions, and interruption and with practice.
becomes a firmly with a quality of zeal.
rooted, stable and positive attitude and
solid foundation. eagerness, that it can
succeed.

1.15 dṛṣṭa-ānuśravika- One who is free from craving
for anything, whether seen or
viṣaya-vitṛṣṇasya
heard of, displays the sign of
vaśīkāra-sañjñā self-mastery called vairāgya
vairāgyam (detachment/dispassion/
nonreactivity).
Vairagya is the second part of the Dispassion is the controlled Giving up your As for non-reaction, one The consciousness of When the mind loses At the highest level Dispassion is the sign Vairagya is the
recipe. Vairagya is the ability to let consciousness of one who attachments consists of can recognize that it has self-mastery in one who desire even for objects there is an absence of mastery over the mastery over the
go of any desire for the fruits of our is without craving for sense the decision to gain been fully achieved is free from craving for seen or described in a of any cravings, craving for sensuous craving for what
efforts to focus the mind. This objects, whether these are control over your craving when no attachment objects seen or heard tradition or in either for the objects. has been seen or
allows our consciousness to take actually perceived, or for experiences, seen or arises in regard to about is non- scriptures, it acquires fulfillment of the heard.
action in the world without described [in scripture]. only heard of. anything at all whether attachment. a state of utter senses or for
attachment. perceived directly or (vashikara) extraordinary
learned. desirelessness that is experiences.
called non-attachment.

1.16 tat paraṃ The highest form of
detachment is the total lack of
puruṣa-khyāteḥ guṇa-
craving for anything made of
vaitṛṣṇyam the three qualities of nature;
such [detachment] results
[only] from awareness of the
innermost Self.
When we practice abhyasa Higher than renunciation is In its highest form, it is the When the ultimate level When there is non-thirst Indifference to the When an individual Higher dispassion is a The higher vairagya
together with vairagya, the mind indifference to the gunas freedom from attachment of non-reaction has been for even the gunas subtlest elements, has achieved total absence of arises from a vision
remains poised in a state of [themselves]. This stems to solid things, gained by reached, pure [constituents of Nature] constituent principles, complete craving for anything of the
balance between doing and from perception of the one to whom the true awareness can clearly due to the realization of or qualities themselves understanding of his material, which comes Transcendent
allowing, and our consciousness purusa, soul. nature of the person has see itself as independent the Purusha [true self], (gunas), achieved true self, he will no by discriminating Being (Purusha)
can act in the world without getting been revealed. from the fundamental that is supreme non- through a knowledge longer be disturbed between spirit and and leads to the
entangled in its interactions. This qualities of nature. attachment. of the nature of pure by the distracting material nature. cessation of craving
sattvic state of mind created by consciousness influences within and for the things of the
abhyasa and vairagya is what (purusha), is called around him. world.
allows us to transcend the supreme non-
continual polarized movement of attachment
rajas and tamas. When we can (paravairagya).
transcend the movement of the
gunas in this way, the vritti are still,
and the mind's attachments
spontaneously dissolve.

1.17 vitarka-vicāra- [Absorption] with cognitive
content has four forms (or
ānanda-asmitā-rūpa-
aspects or modes): reasoning,
anugamāt reflection, rejoicing, and ‘I am’-
samprajñātaḥ ness.
In the first stage of experiencing Samprajnata [samadhi] Noting, examining, deep At first, the stilling Samprajnata samadhi The deep absorption Then the object is Conscious cessation of Samprajnata is the
samadhi, which is reached through consists of [the consecutive] pleasure, and being in process is accompanied [distinguished of attention on an gradually understood thought can arise from state of
the stages of meditation, thoughts mental stages of absorption oneself are still the type by four kinds of contemplation] is object is of four kinds, fully. At first it is at a various forms of consciousness in
and images may still come into our with physical awareness, done consciously, for they conscious activity: accompanied by 1) gross (vitarka), 2) more superficial conjecture, reflection, which there is an
awareness. But because the mind absorption with subtle lead to that of form. analytical thinking, reasoning, reflecting, subtle (vichara), 3) level. In time, enjoyment, and awareness of the
is completely focused on one awareness, absorption with insight, bliss, or feeling rejoicing and pure i-am- bliss accompanied comprehension egoism. object with thought,
point, there is a feeling of bliss, and absorption with like a self. ness. (ananda), and 4) with becomes deeper. reflection, pleasure
separation from the thoughts and the sense of i-ness. I-ness (asmita), and is And finally it is total. and a sense of a
images. In that moment of called samprajnata There is pure joy in separate self
separation, we become aware of samadhi. reaching such a (asmita).
the true nature of our own depth of
consciousness. This is understanding. For
accompanied by an experience of then the individual is
bliss. so much at one with
the object that he is
oblivious to his
surroundings.
 Christopher Wallis
1.18 virāma-pratyaya- The other [type of samādhi], in
which only samskāras remain,
abhyāsa-pūrvaḥ
presupposes daily practice
saṃskāra-śeṣaḥ with the intention of completely
anyaḥ coming to rest. / . . . of
attaining complete stillness.
1.19 bhava-pratyayaḥ Those who are bodiless or
merged in nature [still] have
videha-prakṛti-
the intention of becoming.
layānām
1.20 śraddhā-vīrya- For others, it presupposes
trust, heroic energy,
smṛti- samādhi-
remembrance/mindfulness,
prajñā- pūrvaka [samprajñātaḥ] samādhi, and
itareṣām insight.
1.21 tīvra- It is close for those whose zeal If we are motivated by this clear
is intense.
saṃvegānām
āsannaḥ
Alan Finger Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
The full experience of samadhi The other samadhi That type where you still Later, after one practices By the fairly convinced The other kind of The usual mental Beyond this is a state Beyond this, when
comes by completely ceasing all [asamprajnata-samadhi] is have unripe seeds, but steadily to bring all practice of the complete samadhi is disturbances are where only subliminal the mind is emptied
effort, even all effort at meditation. preceded by cultivating the where - because of your thought to a standstill, cessation of the mental asamprajnata absent. However, impressions remain with practice, there
In the resulting spontaneous determination to terminate previous practice - the these four kinds of modifications, the samadhi, and has no memories of the past from the practice of is a state in which
stillness, one can see through [all thoughts]. [In this state] factor is suppressed, is cognition fall away, impressions only object in which continue. stopping thought. only the trace
one's own unconscious to the only latent impressions the other kind. leaving only a store of remain. This is the other attention is absorbed, impressions
underlying karmic patterns, called remain. latent impressions in the samadhi [asamprajnata wherein only latent (samskaras)
samskaras that we are not aware depth of memory. or non-distinguished]. impressions remain; remain.
of when the mind is active. The attainment of this state
samskaras are karmic impressions is preceded by the
and impulses that are at the root of constant practice of
our sense of I-ness, or allowing all of the
individuality, and they drive all of gross and subtle
our unconscious behavior in life. fluctuations of mind to
recede back into the
field from which they
arose.
Samskaras are the deep latent For [some], those who are Those who stay in that Once the body is gone, Those who merely leave Some who have There will be some For gods and men This is the nature of
patterns that cause us to have an unembodied and those who nature, in the factor of and these latent their physical bodies attained higher levels who are born in a unencumbered by existence for
experience of being separate from are merged in matter, [the becoming, take the same impressions are and attain the state of (videhas) or know state of Yoga. They physical bodies, but beings without
the whole. Because of this, they state of samprajnata is gross physical body. dissolved in nature, they celestial deities, or unmanifest nature need not practice or still enmeshed in physical bodies and
also persist even after death and characterized] by are inclined to be reborn. those who get merged (prakritilayas), are discipline material nature, the for those who are
are what motivate us to be born. absorption in [subtle] states in Nature, have rebirth. drawn into birth in this themselves. cessation of thought is absorbed in the
of prakriti. world by their limited by reliance on womb of life
remaining latent the phenomenal world. awaiting
impressions of reincarnation.
ignorance, and more
naturally come to
these states of
samadhi.
What determines how and when [But] for others, [the state The other ones must first For all others, faith, To the others, this Others follow a five- Through faith, which For others cessation of For others, this
we have the experience of where only subconscious use belief, effort, energy, mindfulness, asamprajnata samadhi fold systematic path of will give sufficient thought follows from state is realized
samadhi is our dedication to the impressions remain] is awareness, meditation, integration, and wisdom could come through 1) faithful certainty in energy to achieve faith, heroic energy, through faith, will,
yoga practices, staying aware of preceded by faith, vigor, and wisdom. form the path to faith, strength, memory, the path, 2) directing success against all mindfulness, mindfulness,
the yoga teachings in everyday memory, samadhi realization. contemplation, or by energy towards the odds, direction will be contemplative calm, tranquility, and
life, and sticking with a clear absorption and discernment. practices, 3) repeated maintained. The and wisdom. wisdom.
intention to receive the inspiration discernment. memory of the path realization of the goal
of samadhi. and the process of of Yoga is a matter of
stilling the mind, 4) time.
training in deep
concentration, and 5)
the pursuit of real
knowledge, by which
the higher samadhi
(asamprajnata
samadhi) is attained.
[This state of samprajnata] The goal is reached by For those who seek To the keen and intent Those who pursue The more intense the For those who possess It is near for those
intention, the path to samadhi is is near for those who apply those who act with intense liberation practitioner this their practices with faith and the effort, a sharp intensity, it is who ardently desire
quicker and more graceful. themselves intensely. dedication and urgency. wholeheartedly, [samadhi] comes very intensity of feeling, the closer the goal. immediate. it.
realization is near. quickly. vigor, and firm
conviction achieve
concentration and the
fruits thereof more
quickly, compared to
those of medium or
lesser intensity.
 Christopher Wallis Alan Finger Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra

1.22 mṛdu-madhya- Even among these, there is a The speed of one's evolution Even among these, there is There is, furthermore, a How near depends on The time necessary for For those with intense Inevitably the depth Higher than this is Even among these
distinction of mild, medium, toward samadhi depends on the further differentiation [of this distinction of lesser, whether the practice is success further practices and intense of faith varies with cessation beyond there are degrees -
adhimātratvāt tataḥ
and extreme. intensity of one's practice, and this intensity into degrees of] medium, and highest. mild, moderate, or depends on whether the conviction (1.21), there different individuals distinctions of mild, mild, moderate, and
api viśeṣaḥ is unique to each person. mild, mediocre, and ardent. intense. practice is mild, medium are three more and at different times moderate, or extreme. intense.
or intense. subdivisions of with the same
practice, those of mild individual. The
intensity, medium results will reflect
intensity, and intense these variations.
intensity.

1.23 īśvara- Or [yoga may be attained]
through devotion to the Lord. /
praṇidhānāt vā
…through surrender to the
Divine.
The experience of samadhi comes
when we are able to completely
surrender to the knowledge that
we are an integral part of the
pattern of the universe.
Or, [this previously
mentioned state is
attainable] from devotion to
the Lord.
And another way is to ask Realization may also Or [samadhi is attained] From a special Offering regular Cessation of thought Samadhi - timeless
the Master for their come if one is oriented by devotion with total process of devotion prayers to God with a may also come from insight and
blessing. toward the ideal of pure dedication to God and letting go into the feeling of submission dedication to the Lord integration - may be
awareness, Isvara. [Ishvara]. creative source from to his power, surely of Yoga. reached by self-
which we emerged enables the state of surrender to God
(ishvara pranidhana), yoga to be achieved. (Ishvara).
the coming of samadhi
is imminent.

1.24 kleśa-karma- The Lord is a distinct and
special Consciousness, who is
vipāka- āśayaiḥ
[eternally] untouched by the
aparāmṛṣṭaḥ puruṣa- afflictions, the actions [arising
viśeṣaḥ īśvaraḥ from them], the karmic
repercussions [of those
actions], and the store of
residual impressions [that
results from all of the above].
Awareness of ourselves as Spirit is
our natural state. Spirit is
unaffected by the constant stream
of actions, reactions, and desires
that affect us in everyday life.
The Lord is a special soul.
He is untouched by the
obstacles [to the practice of
yoga], karma, the
fructification [of karma], and
subconscious
predispositions.
A master is an
extraordinary person who
is untouched by mental
afflictions, by deeds, their
ripening, and their storing.
Isvara is a distinct, Isvara is the supreme That creative source God is the Supreme The Lord of Yoga is a Free of the
incorruptible form of Purusha, unaffected by (ishvara) is a particular Being whose actions distinct form of spirit bondage of action,
pure awareness, utterly any afflictions, actions, consciousness are never based on unaffected by the the laws of cause
independent of cause fruits of actions, or by (purusha) that is misapprehension. forces of corruption, by and effect, and past
and effect, and lacking any miner impressions unaffected by actions, by the fruits of impressions,
any store of latent of desires. colorings (kleshas), action, or by subliminal Ishvara is the
impressions. actions (karmas), or intentions. unique being who is
results of those actions unaffected by
that happen when suffering.
latent impressions stir
and cause those
actions.

1.25 tatra niratiśayaṃ In Him, the seed of Not limited by the individual mind's In him, the seed of Herein lies, in the most Its independence makes In Him is the complete In that pure He knows everything In the Lord of Yoga is In Ishvara lies the
omniscience is unsurpassed. natural fragmentation process, our omniscience is excellent way of all, the this awareness an manifestation of the consciousness there is to be known. the incomparable seed incomparable seed
sarvajña-bījam
Spirit contains all knowledge at unsurpassed. seed for knowing all incomparable source of seed of omniscience. (ishvara) the seed of of omniscience. of all insight and
once. When consciousness is things. omniscience. omniscience has wisdom.
fragmented into form, only a seed reached its highest
of this omniscience remains. development and
cannot be exceeded.

1.26 saḥ pūrveṣām He is the teacher even of the Spirit is beyond time and form, and Isvara was also the teacher This teacher is one as Existing beyond time, Unconditioned by time, From that God is eternal. In fact Being unconditioned Unconditioned by
ancients, because He is it is the source of all teachings and of the ancients, because he well whom those of days Isvara was also the ideal He is the teacher of consciousness he is the ultimate by time, he is the time, Ishvara is also
api guruḥ kālena-
unlimited by time. all knowledge. is not limited by time. gone by never allowed of the ancients. even the most ancient (ishvara) the ancient- teacher. He is the teacher of even the the teacher of
anavacchedāt themselves to be teachers. most teachers were source of guidance ancient teachers. earlier seers.
separated from, for any taught, since it is not for all teachers: past,
length of time. limited by the present, and future.
constraint of time.

1.27 tasya vācakaḥ His signifier is the sacred
resonance / the primordial
praṇavaḥ
vibration [of OM].
The sound vibration that resonates The name designating him
when consciousness is complete
and not fragmented is OM.
is the mystical syllable om.
Calling upon them is the
first of all prayers.
Isvara is represented by The word expressive of The sacred word How should we refer His sound is the Om is the
a sound, om. Isvara is the mystic designating this to God? How should reverberating syllable expression of
sound OM. [Note: OM is creative source is the we address him? In AUM. Ishvara.
God's name as well as sound OM, called the way most
form]. pranava. appropriate to the
qualities of God. In
different cultures and
different religions
different words are
used to describe God
and his qualities. It is
more important that
we express God with
the greatest respect
and without any
conflicts. In this a
teacher can be a
great help.
 Christopher Wallis Alan Finger
1.28 taj japaḥ tad Recitation of it is By constantly repeating OM and
contemplation of its referent. feeling its meaning, we gain
artha-bhāvanam
experience of our own true nature,
which is Spirit.
1.29 tataḥ pratyak As a result, one attains inner From this practice of repeating
awareness and the obstacles OM, all obstacles created by the
cetana-adhigamaḥ
do not arise. activity of the mind disappear, and
api antarāya-abhāvaḥ one is inspired with an awareness
ca of our true nature, which is Spirit.
1.30 vyādhi-styāna- The obstacles [to yoga] are Yoga is both the practices and
disease, denseness, inhibition actions that lead us to samadhi as
saṃśaya-pramāda-
& doubt, negligence, lack of well as the experience of samadhi.
ālasya- avirati- energy, addiction(s), confusion There are 9 kinds of mental and
bhrānti- darśana- or false view, not attaining a physical conditions that are likely
alabdha- bhūmikatva- particular stage [of samādhi], to become obstacles in our yoga.
and instability [in the stage(s) They are as follows: 1. Physical
anavasthitatvāni citta- attained]; they are distractions illness 2. Mental dullness or inertia
vikṣepāḥ antarāyāḥ for the mind. 3. Doubt or indecision 4.
carelessness or lack of enthusiasm
in one's sadhana, or yoga practice
5. Laziness in mind and body 6.
overindulgence of the senses 7.
False assumptions or distorted
thinking 8. Lack of perseverance in
one's sadhana 9. Instability in
maintaining a steady level of
practice once attained
1.31 duḥkha- Suffering, depression, The following four types of physical
fidgeting or shakiness, and and mental manifestations are
daurmanasya-
sighing & gasping (irregular produced by the 9 distractions: 1.
aṅgamejayatva-śvāsa- exhale and inhale) accompany Mental or physical distress or
praśvāsāḥ vikṣepa- these distractions. restlessness 2. Despair, sadness,
sahabhuvaḥ and depression 3. Shakiness or
trembling of the body 4.
Disturbances or unevenness of the
breath.
1.32 tat To prevent them, repeated The following sutras describe a
practice with a single object or number of ways that yogis
pratiṣedhārtham eka-
principle. discover and maintain the
tattvābhyāsaḥ equilibrium that leads to samadhi.
By focusing on any of the
techniques listed in the Sutras that
follow, the mind can be kept free of
the distractions and how they
manifest in us.
Edwin F. Bryant
Its repetition and the
contemplation of its
meaning [should be
performed].
From this comes the
realization of the inner
consciousness and freedom
from all disturbances.
These disturbances are
disease, idleness, doubt,
carelessness, sloth, lack of
detachment,
misapprehension, failure to
attain a base for
concentration, and
instability. They are
distractions for the mind.
Suffering, dejection,
trembling, inhalation, and
exhalation accompany the
distractions
Practice [of fixing the mind]
on one object [should be
performed] in order to
eliminate these
disturbances.
Geshe Michael Roach
You must repeat this
prayer, and think well
upon its meaning
With this you will gain the
ability to focus the mind
within, and to avoid all
obstacles.
Obstacles occur when the
mind is distracted, and
this can be caused by
illness, fogginess in the
mind, having doubts,
carelessness, and
laziness. And by mistaken
views of the world which
are left uncorrected,
failing to reach specific
levels or not being
established in them firmly.
The mind flies off, and
with that come pain in the
body; unhappy thoughts;
shaking in the hands and
other parts of your body;
the breath falling out of
rhythm as it passes in and
out.
And if you wish to stop
these obstacles, there is
one, and only one, crucial
practice for doing so
Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
Through repetition its To repeat it with This sound is In order to relate to Repetition of this Repetition of this
meaning becomes clear reflection upon its remembered with deep God it is necessary to syllable reveals its sacred syllable can
meaning is an aid feeling for the meaning regularly address him meaning. lead to the
of what it represents. properly and reflect realization of its
on his qualities. meaning.
Then, interiorization From this practice all From that The individual will in When AUM reveals Then there is no
develops and obstacles the obstacles disappear remembering comes time perceive his true itself, introspection is interference and
fall away. and simultaneously the realization of the nature. He will not be attained and obstacles inward-mindedness
dawns knowledge of the individual Self and the disturbed by any fall away. is attained.
inner Self. removal of obstacles. interruptions that
may arise in his
journey to the state
of Yoga.
Sickness, apathy, doubt, Disease, dullness, Nine kinds of There are nine types The obstacles that Sickness, apathy,
carelessness, laziness, doubt, carelessness, distractions come that of interruptions to distract thought are doubt,
hedonism, delusion, lack laziness, sensuality, are obstacles naturally developing mental disease, apathy, carelessness,
of progress, and false perception, failure encountered on the clarity: illness, mental doubt, carelessness, laziness,
inconstancy are all to reach firm ground path, and are physical stagnation, doubts, indolence, dissipation, indulgence,
distractions which, by and slipping from the illness, tendency of the lack of foresight, false vision, failure to confusion,
stirring up ground gained - these mind to not work fatigue, attain a firm basis in unsteadiness, and
consciousness, act as distractions of the mind- efficiently, doubt or overindulgence, yoga, and feeling stuck are
barriers to stillness. stuff are the obstacles. indecision, lack of illusions about one's restlessness. the interruptions
attention to pursuing true state of mind, which cause
the means of samadhi, lack of perseverance, dispersion of
laziness in mind and and regression. They attention.
body, failure to are obstacles
regulate the desire for because they create
worldly objects, mental disturbances
incorrect assumptions and encourage
or thinking, failing to distractions.
attain stages of the
practice, and instability
in maintaining a level
of practice once
attained.
When they do, one may Accompaniments to the From these obstacles, All these These distractions are Dissatisfaction,
experience distress, mental distractions there are four other interruptions produce accompanied by despair,
depression, or the include distress, consequences that one or more of the suffering, frustration, nervousness, and
inability to maintain despair, trembling of the also arise, and these following symptoms: trembling of the body, irregular breathing
steadiness of posture or body, and disturbed are: 1) mental or mental discomfort, and irregular accompany this
breathing breathing. physical pain, 2) negative thinking, the breathing. dispersion.
sadness or dejection, inability to be at ease
3) restlessness, in different body
shakiness, or anxiety, postures, and
and 4) irregularities in difficulty in controlling
the exhalation and one's breath.
inhalation of breath.
One can subdue these The practice of To prevent or deal with If one can select an The practice of Dispersion is
distractions by working concentration on a these nine obstacles appropriate means to focusing on the single prevented by the
with any one of the single subject [or the and their four steady the mind and truth is the means to practice of focusing
following principles of use of one technique] is consequences, the practice this, prevent these on one truth
practice the best way to prevent recommendation is to whatever the distractions. (tattva).
the obstacles and their make the mind one- provocations, the
accompaniments. pointed, training it how interruptions cannot
to focus on a single take root.
principle or object.
 Christopher Wallis Alan Finger Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra

1.33 maitrī-karuṇā- Due to meditative cultivation of
loving-kindness, compassion,
muditopekṣaṇāṃ
sympathetic joy, and
sukha-duḥkha- equanimity in relation to those
puṇyāpuṇya- who are happy, miserable,
viṣayāṇāṃ virtuous, and vicious
[respectively], there comes
bhāvanātaś about tranquility and lucidity of
cittaprasādanam the heart-mind.
Equilibrium of mind can be
maintained by cultivating the
following attitudes: A feeling of
unconditional love and enjoyment
toward those who are contented,
peaceful, and happy; Compassion
toward those, even oneself, who
encounter challenging situations
that create suffering; A sense of
joy and supportiveness for those
who experience honorable
successes; equanimity when
confronted by those who are
troubled and project their negativity
onto others in a hurtful way, or who
one judges as immoral.
By cultivating an attitude of
friendship toward those who
are happy, compassion
toward those in distress; joy
toward those who are
virtuous, and equanimity
toward those who are non-
virtuous, lucidity arises in
the mind.
You must use kindness, One can subdue these By cultivating attitudes In relationships, the In daily life we see Tranquility of thought A clear and tranquil
compassion, joy, and distractions by working of friendliness toward mind becomes purified people around who comes through mind results from
equanimity. Learn to keep with any one of the the happy, compassion by cultivating feelings are happier than we cultivation of cultivating
your feelings in balance, following principles of for the unhappy, delight of friendliness towards are, people who are friendship, friendliness towards
whether something feels practice. Consciousness in the virtuous, and those who are happy, less happy. Some compassion, joy, and those who are
good or whether it hurts; settles as one radiates disregard toward the compassion for those may be doing impartiality in spheres happy, compassion
whether something is friendliness, wicked, the mind-stuff who are suffering, praiseworthy things of pleasure or pain, towards those who
enjoyable, or distasteful. compassion, delight, and retains its undisturbed goodwill towards those and others causing virtue or vice. suffer, joy towards
This practice makes the equanimity toward all calmness. who are virtuous, and problems. Whatever the virtuous, and
mind bright and clear as things, whether pleasant indifference or may be our usual impartiality towards
pure water. or painful, good or bad. neutrality towards attitude toward such wrong-doers.
those we perceive as people and their
wicked or evil. actions, if we can be
pleased with others
who are happier than
ourselves,
compassionate
toward those who are
unhappy, joyful with
those doing
praiseworthy things,
and remain
undisturbed by the
errors of others, our
mind will be very
tranquil.

1.34 pracchardana- Or, through expulsion and Equilibrium of the mind can also be Or [stability of mind is It gives the same effect as Or by pausing after Or that calm is retained The mind is also When we find Or through the Or from attention to
retention/pausing of the prāṇa. maintained by lengthening the gained] by exhaling and releasing, then storing, breath flows in or out. by the controlled calmed by regulating interruptions or the measured exhalation the outward and
vidhāraṇābhyāṃ vā
exhalation in a relaxed manner retaining the breath. the wind of the breath. exhalation or retention the breath, particularly symptoms of and retention of inward flow of
prāṇasya and by developing retention of the of the breath. attending to exhalation interruptions the breath. breath (prana).
breath after exhaling. and the natural stilling practice of breathing
of breath that comes exercises involving
from such practice extended exhalation
might be helpful.

1.35 viṣayavatī vā Or, when an activity relating to It can come by focusing on subtle, Or else, focus on a sense It also helps us control the Or by steadily observing Or the concentration on The inner By regular inquiry Or when the mind's Or from steady
a sense-object arises, become inner sensory perceptions. object arises, and this tendency that we have, of as new sensations subtle sense concentration on the into the role of the activity, arisen in the attention to subtler
pravṛttiḥ utpannā
steadfast in that causes steadiness of the thoughts constantly materialize. perceptions can cause process of sensory senses we can sense world, is held levels of sensation.
manasaḥ sthiti- [awareness/flow]. /…let it lead mind. arising about outer objects steadiness of mind. experiencing, done in reduce mental still.
nibandhinī [you] to stillness. of experience. a way that leads distortions.
towards higher, subtle
sense perception; this
also leads to stability
and tranquility of the
mind.

1.36 viśokā vā Or [become steadfast in It can come by cultivating an Or [steadiness of mind is It also makes your heart Or when experiencing Or by concentrating on Or concentration on a When we inquire into Or when thought is Or by experiencing
awareness of a cognition or awareness of jyothi, the light of gained when] the mind is carefree, and radiant like thoughts that are the supreme, ever- painless inner state of what life is and what luminous, free from inner radiance free
jyotiṣmatī
activity that is] free of sorrow transformation. pain free and luminous. starlight. luminous and free of blissful Light within. lucidness and keeps us alive, we sorrow. from sorrow.
and luminous. / Or [focus on a sorrow. luminosity also brings may find some
cognition that is] free of sorrow stability and tranquility. solace for our mental
and luminous [and that leads distractions.
to stillness].

1.37 vīta-rāga- Or the mind may take as its It can come from receiving Shakti, Or [the mind becomes And it frees your mind Or by focusing on things Or by concentrating on Or contemplating on When we are Or when thought is Or by turning to
object [of meditation] one who or inspirational energy, from steady when it has] one from wanting things. that do not inspire a great soul's mind having a mind that is confronted with without passion in the those things which
viṣayaṃ vā cittam
is free of attachment. someone whose consciousness is who is free from desire as attachment. which is totally freed free from desires, the problems, the sphere of the senses. do not incite
free from the mind's attachment to its object. from attachment to mind gets stabilized counsel of someone attachment.
sense objects. sense objects. and tranquil. who has mastered
similar problems can
be a great help.
 Christopher Wallis
1.38 svapna-nidrā- Or, [the mind may take as] its
support the insight from
jñāna- ālambanaṃ vā
dreams and sleep.
1.39 yathābhimata- Or, through meditative
concentration on whatever one come by choosing an object or
dhyānāt vā
desires [to focus on].
1.40 paramāṇu- [Through these practices],
one’s mastery extends from
parama- mahattva-
the tiniest atom to the Great
antaḥ asya vaśīkāraḥ Expanse.
1.41 kṣīṇa-vṛtteḥ [The mind of one] whose
mental-emotional fluctuations
abhijātasya iva maṇeḥ
have withered away is like a
grahītṛ-grahaṇa- flawless crystal which takes on
grāhyeṣu tat stha tat the ‘hue’ of whatever it is
añjanatā samāpattiḥ adjacent to, whether knower,
faculty of knowing, or
knowable object: this is [the
state called] samāpatti
(engrossment/absorption).
1.42 śabda-artha- ‘Discursive absorption’ is that
which is [subtly] mingled with
jñāna- vikalpaiḥ
word, meaning, cognition, and
saṅkīrṇā savitarkā imagination. / . . . mingled with
samāpattiḥ mental constructs based on
thoughts derived from words
and their referents.
Alan Finger
It can come by reflecting deeply on Or [the mind can become
the dream state or the experience steady when it has] the
of deep sleep.
Lastly, equilibrium of the mind can
symbol to focus on that personally
conveys to the mind the concept of
samadhi.
Once the mind is free of
distractions, our consciousness
can perceive everything from the
smallest atom to the grandeur of
the entire universe.
When a crystal is clear with no
flaws and is not reflecting any
colors from surrounding objects,
one sees through it as if it is not
there. This is what happens when
the mind is not fluctuating with
thoughts and images. Then the
perceiver, the perceived, and the
act of perceiving itself become one
in the state of samadhi.
The 1st stage of samadhi,
savitarka samadhi, arises when
the mind begins to contemplate
consciousness in the realm of the
senses, and in so doing the
Jivatman begins to gain
perspective on its all-knowing
nature.
Edwin F. Bryant
knowledge attained from
sleep and dreams as its
support.
Or [steadiness of mind is
attained] from meditation
upon anything of one's
inclination.
The yogi's mastery extends You gain mastery over the
from the smallest particle of tiniest atoms, and
matter to the totality of
matter.
Samapatti, complete
absorption of the mind
when it is free from its vrttis,
occurs when the mind
becomes just like a
transparent jewel, taking the
form of whatever object is
placed before it, whether
the object be the knower,
the instrument of
knowledge, or the object of
knowledge.
In this state, savitarka-
samapatti, "samadhi
absorption with physical
awareness" is intermixed
with the notions of word,
meaning, and idea.
Geshe Michael Roach
It moreover enables you
to be conscious in your
dream life, as you sleep.
It brings you to the same
exhilaration as deep
meditation does.
galaxies as well.
Those extraordinary
people who shatter the
way the mind turns things
around use a balanced
meditation, which is fixed
and clear on its object.
And the object is like a
crystal, with the one that
holds it, and what it holds,
and the holding itself as
well.
When you grasp this with
images, mixing up the
word and the object, then
that is the type of
balanced meditation
which uses concepts.
Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
Or by reflecting on Or by concentrating on Or by focusing on the Inquiry into dreams Or when its foundation Or by depending
insights culled from an experience had nature of the stream in and sleep and our is knowledge from upon insights
sleep and dreaming. during dream or deep the dream state or the experiences during dreams and sleep. obtained in the
sleep. nature of the state of or around these states of greater
dreamless sleep, the states can help to awakening called
mind becomes clarify some of our svapna and nidra.
stabilized and tranquil. problems.
Or through meditative Or by meditating on Or by contemplating or Any inquiry of Or through meditation Or by meditating on
absorption in any anything one chooses concentrating on interest can calm the on a suitable object. the longing of the
desired object. that is elevating. whatever object or mind. heart.
principle one may like,
or towards which one
has a predisposition,
the mind becomes
stable and tranquil.
One can become fully Gradually, one's When, through such When one reaches For one whose thought For one whose
absorbed in any object, mastery in practices (as this state, nothing is is tranquil, mastery mind is clear,
whether vast or concentration extends previously described in beyond extends from the most mastery extends
infinitesimal. from the primal atom to 1.33-1.39), the mind comprehension. The minute particle to the from the most
the greatest magnitude. develops the power of mind can follow and vast expanse. minute particle to
becoming stable on help understand the the largest
the smallest size simple and the expanse.
object as well as on complex, the infinite
the largest, then the and the infinitesimal,
mind truly comes the perceptible and
under control. the imperceptible.
As the patterning of Just as the naturally When the When the mind is When the turnings of When the vrittis are
consciousness subsides, pure crystal assumes modifications of mind free from distraction, thought stop, a diminished, the
a transparent way of shapes and colors of have become it is possible for all contemplative poise mind is like a clear
seeing, called objects placed near it, weakened, the mind the mental processes occurs, in which diamond which
coalescence, saturates so the Yogi's mind, with becomes like a to be involved in the thought, like a polished reflects what is
consciousness; like a its totally weakened transparent crystal, object of inquiry. As crystal, is colored by before it. Then
jewel, it reflects equally modifications, becomes and thus can easily one remains in this what is nearby - fusion (samapatti)
whatever lies before it - clear and balanced and take on the qualities of state, gradually one whether perceiver, of perceiver,
whether subject, object, attains the state devoid whatever object becomes totally process of perception, perceiving, and the
or act of perceiving. of differentiation observed, whether that immersed in the or object of perception. object of perception
between knower, object be the observer, object. The mind takes place.
knowable, and the means of then, like a flawless
knowledge. This observing, or an object diamond, reflects
culmination of observed, in a process only the features of
meditation is samadhi. of engrossment called the object and
samapattih. nothing else.
So long as conceptual or The samadhi in which One type of such an Initially, because of When concepts formed Savitarka samapatti
linguistic knowledge name, form and engrossment our past experiences from knowledge based is knowledge
pervades this knowledge of them is (samapattih) is one in and ideas, our on words and their (jnana) based on
transparency, it is called mixed is called savitarka which there is a understanding of the meanings taint it, thought, words and
coalescence with samadhi, or samadhi mixture of three things, object is distorted. contemplative poise is their meaning.
thought. with deliberation. a word or name going Everything that has broken by conjecture.
with the object, the been heard, read, or
meaning or identity of felt may interfere with
that object, and the our perception.
knowledge associated
with that object; this
engrossment is known
as savitarka
samapattih
(associated with gross
objects).
 Christopher Wallis Alan Finger Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra

1.43 smṛti- ‘Nondiscursive absorption’
occurs when memory is
pariśuddhau svarūpa-
purified, [the act of] absorption
śūnyā iva arthamātra- is empty of its own nature [as
nirbhāsā nirvitarkā cognition], [and] the object
alone shines forth.
The 2nd stage, nirvitarka samadhi,
is the experience when all mental
and emotional associations arising
in the realm of the senses are
cleared. The mind is held empty
and consciousness can experience
itself in its true form. There is no
feeling of separation between the
entity that is perceiving, the object
that is being perceived, and the
power of perception itself. There is
only the experience of ourselves
as pure consciousness, or
Jivatman, within the world of the
senses.
Nirvitarka [samapatti],
"absorption without
conceptualization", occurs
when memory has been
purged and the mind is
empty, as it were, of its own
[reflective] nature. Now only
the object [of meditation]
shines forth [in its own
right].
Stay in that one pure
thought, and never forget
it; that single most
important thing: things are
empty of being what they
are by themselves. This is
the clear light, beyond all
conceptual thought.
At the next stage, called
coalescence beyond
thought, objects cease
to be colored by
memory; now formless,
only their essential
nature shines forth.
When the memory is
well purified, the
knowledge of the object
of concentration shines
alone, devoid of the
distinction of name and
quality. This is nirvitarka
samadhi, or samadhi
without deliberation.
When the memory or When the direction of When memory is Nirvitarka samapatti
storehouse of the mind toward the purified, then is knowledge
modifications of mind object is sustained, contemplative poise is beyond thought,
is purified, then the the ideas and free of conjecture, when memory is
mind appears to be memories of the past empty of its own purified, emptied of
devoid of its own gradually recede. identity, with the object its subjectivity, and
nature and only the The mind becomes alone shining forth. the object alone
object on which it is crystal clear and one shines forth.
contemplating appears with the object. At
to shine forward; this this moment there is
type of engrossment is no feeling of oneself.
known as nirvitarka This is pure
samapattih. perception.

1.44 etayā eva By this, reflective and supra- The 3rd stage, savicara samadhi, The states of samadhi with The distinction between In the same way, In the same way, In the same way that This process is Contemplative poise Similarly, subtler
reflective absorption, which arises when the mind "subtle awareness" and what we refer to as being coalesced contemplation savichara (reflective) these engrossments possible with any that is both reflective savichara
savicārā nirvicārā ca
have subtle objects/domains, contemplates consciousness in the without "subtle awareness", "involved with examining" of subtle objects its and nirvichara (super or operate with gross type of object, at any and intuitive, with samapatti (fusion)
sūkṣma-viṣayā are explained. subtle realm. In so doing, the whose objects of focus are or "not being involved with described as reflective non-reflective) objects in savitarka level of perception, subtle elements as its involving reflection
vyākhyātā Jivatman merges with the subtle nature [of things], examining." moreover, or reflection-free. samadhis, which are samapattih, the whether superficial objects, is explained and nirvichara
Paramatman and gains awareness are explained in the same has to do with the relative practiced upon subtle engrossment with and general or in- by this. samapatti, beyond
of its true universal nature. The 4th manner. subtlety of the object. objects, are explained. subtle objects also depth and specific. reflection, are also
stage, nirvicara samadhi, is the operates, and is explained.
experience of Paramatman, which known as savichara
is the greater intelligence of the and nirvichara
universe. samapattih.

1.45 sūkṣma- [In this way,] the subtlety of Even at the most subtle level, mind The subtle nature of things That object which is subtle Subtle objects can be The subtlety of possible Having such subtle Except that the mind The subtlety of objects The range of subtle
[meditational] objects of itself cannot perceive the origins of extends all the way up to to the ultimate is the one traced back to their objects of concentration objects extends all the cannot comprehend results in their being objects includes all
viṣayatvaṃ ca aliṅga-
awareness extends all the way perception. prakrti. where there are no signs. origin in undifferentiated ends only at the way up to unmanifest the very source of free of defining marks. levels of creation,
paryavasānam up to the Unmarked. nature. undefinable. prakriti. perception within us, extending to the
its objects can be limits of the
unlimited. unmanifest.

1.46 tā eva savījaḥ These are [states of] samādhi The stages of samadhi described These above mentioned And this is still what is These 4 kinds of All these samadhis are These four varieties of All these processes These modes of These four levels of
‘with seed’. above are "with seed", meaning samapatti states are [known called "deep meditation coalescence - with sabija (with seed), engrossment are the of directing the mind contemplative poise samapatti refer to
samādhiḥ
that even in this subtle experience as] samadhi meditative where we still have the thought, beyond thought, which could bring one only kinds of involve an object of are the contemplation samadhi seeded by
of being one with the universal absorption "with seed". seeds". reflective, reflection free back into bondage or concentrations inquiry. that bears seeds. external objects
consciousness, there is a - are called integration mental disturbance. (samadhi) which are (sabija samadhi).
samskara, or impression, of that bears seeds of objective, and have a
individuality. latent impressions. seed of an object.

1.47 nirvicāra- When one has experience &
expertise in the supra-
vaiśāradye adhyātma-
reflective [phase of
prasādaḥ samāpatti/samādhi], there is
internal clarity & grace.
The state of nirvicara samadhi is Upon attaining the clarity of When you gain the In the lucidity of In the purity of As one gains What are the The profound clarity of Further refinement
filled with clarity and insight nirvicara-samadhi, there is fearlessness of going coalesced, reflection- nirvichara samadhi, the proficiency in the consequences of intuitive cognition of nirvichara brings
because the mind is still, and pure lucidity of the inner self. beyond all examining, you free contemplation, the supreme Self shines. undisturbed flow in achieving this ability brings inner tranquility. lucidity of the
consciousness shines through. reach inner bliss. nature of the self nirvichara, a purity and to direct the mind? authentic self.
becomes clear. luminosity of the inner Then the individual
instrument of mind is begins to truly know
developed. himself.

1.48 ṛtambharā tatra In that context, insight Insight received in nirvicara In that state, there is truth At that point, wisdom The wisdom that arises This is ritambhara The experiential Then, what he sees Here wisdom is the There, insight is full
becomes truth-bearing. samadhi is filled with inspiration bearing wisdom. becomes vast and in that lucidity is prajna, or the absolute knowledge that is and shares with vehicle of truth. of order.
prajñā
and truth. awakened. unerring. true consciousness. gained in that state is others is free from
one of essential error.
wisdom and is filled
with truth.
 Christopher Wallis Alan Finger Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra

1.49 śruta-anumāna- That insight has a different
scope than received or
prajñābhyām anya-
inferred [knowledge], because
viṣayā viśeṣa- it has the particularity of things
arthatvāt as its object. / …because it
has a special purpose.
This insight is special and It [seedless samadhi] has a
completely different from different focus from that of
knowledge gained by the learning inference and sacred
of the mind. scripture, because it has the
particularity of things as its
object.
You experience a
completely different object
than with the wisdoms of
hearing and reasoning,
because what you see is
far beyond.
Unlike insights acquired This special truth is That knowledge is His knowledge is no It has a different scope The knowledge
through inference or totally different from different from the longer based on than scriptural or obtained in this
teachings, this wisdom knowledge gained by knowledge that is memory or inference. inferential knowledge state of
has as its object the hearing, study of commingled with It is spontaneous, because its object is consciousness is
actual distinction scripture or inference. testimony or through direct, and at both a singular. different from the
between pure inference, because it level and an intensity knowledge
awareness and relates directly to the that is beyond the obtained by
consciousness. specifics of the object, ordinary. testimony or by
rather than to those inference because
words or other of its distinct
concepts. purpose.

1.50 tat jaḥ The saṃskāra(s) generated by Being in samadhi clears past The samskaras born out of The mental seed thus It generates latent The impression This type of knowledge As this newly A subliminal The subtle
that [samādhi-insight] impede samskaras and fills one with this that [truth-bearing wisdom] created cuts off all other impressions that prevent produced by this that is filled with truth acquired quality of impression generated samskaras
saṃskāraḥ anya-
other saṃskāras [from special kind of inspiration. obstruct other samskaras seeds. the activation of other samadhi wipes out all creates latent the mind gradually by wisdom stops the produced by this
saṃskāra-pratibandhī arising]. [from emerging]. impressions. other impressions. impressions in the strengthens, it formation of other knowledge prevent
mind-field, and those dominates the other impressions. the further
new impressions tend mental tendencies accumulation of
to reduce the that are based on other impressions.
formation of other less misapprehensions.
useful forms of
habitual latent
impressions.

1.51 tasya api When even that [samādhi-
insight and its saṃskāra]
nirodhe sarva-
ceases, now that all [activity of nirbijah, or "seedless" samadhi.
nirodhāt nirbījaḥ the heart-mind] has ceased &
samādhiḥ come to rest, there is [the
state called] ‘seedless
samādhi’ (a.k.a. yoga).
When even the impression of Upon the cessation of even
inspiration is also cleared, there is those [truth-bearing
samskaras], nirbija-
samadhi, seedless
meditative absorption,
ensues.
And when mental seeds
are stopped in this way,
everything is stopped;
thus it is known as deep
meditation where we no
longer have the seeds.
When even these cease When even this When even these The mind reaches a When the turnings of When even the
to arise, and the impression is wiped out, latent impressions state when it has no thought cease subtle samskaras
patterning of every impression is from truth filled impressions of any completely, even have subsided, all
consciousness is totally wiped out and knowledge recede sort. It is open, clear, wisdom ceases, and movement of the
completely stilled, there is nirbija along with the other simply transparent. contemplation bears mind ceases and
integration bears no [seedless] samadhi. impressions, then no seeds. there is
further seeds. there is objectless contemplation
concentration. without seed
(nirbija samadhi).

The Actions That Lead Us to Chapter II: Practice Second Cornerstone: II: The Path to Portion on Practice Practice Necessary Qualities The Practice of Yoga Practice
sādhana-pādaḥ Experiencing the Now Dvitiya sadhana-pada The Chapter on The Way Realization
2.1 tapaḥ-sva- Spiritual discipline, recitation & The following 3 practices make up Kriya-yoga, the path of Undertaking difficult Yogic action has three Accepting pain as help Yoga in the form of The practice of Yoga The active The practice of
study of sacred texts, and Kriya Yoga, the actions needed for action, consists of self- spiritual practices, regular components - discipline, for purification, study of action (kriya yoga) has must reduce both performance of yoga yoga consists of
adhyāya- īśvara-
devotion to the Lord consciousness to be in the Now: 1. discipline, study, and study, and prayers to the self study, and spiritual books, and three parts: 1) training physical and mental involves ascetic self-discipline
praṇidhānāni kriyā- constitutes the Yoga of Action. tapas: the effort we use in training, dedication to the Lord. Master are ways of orientation toward the surrender to the and purifying the impurities. It must practice, study of (tapas), self-study
yogaḥ focusing, and purifying the senses, becoming whole which ideal of pure awareness. Supreme Being senses, 2) self-study in develop our capacity sacred lore, and (svadhyaya), and
mind, and emotions. 2. svadyaya: are activities. constitute Yoga in the context of for self-examination dedication to the Lord dedication to
the awareness that is cultivated practice. teachings, and 3) and help us to of Yoga. Ishvara.
through study of the unconscious devotion and letting go understand that, in
patterning that obscures our true into the creative the final analysis, we
nature as pure consciousness, as source from which we are not the masters
well as the teachings that lead us emerged. of everything we do.
to a direct experience of that true
nature. 3. ishvara pranidhana: the
surrender that is needed for the
mind and ego to understand that
we are part of and governed by
universal consciousness.

2.2 samādhi- Its purpose is the cultivation of Practicing these three components [The yoga of action] is for Now the whole purpose of Its purposes are to They help us minimize That Yoga of action Then such practices Its purpose is to Yoga is for
samādhi and the weakening of of Kriya Yoga minimizes the bringing about samadhi and meditation is to make our disarm the causes of obstacles and attain (kriya yoga) is will be certain to cultivate pure cultivating samadhi
bhāvanā- arthaḥ
the ‘afflictions’. kleshas and thus opens up the for weakening the negative thoughts dwindle suffering and achieve samadhi. practiced to bring remove obstacles to contemplation and and for weakening
kleśa-tanū-karaṇa- path toward the experience of impediments [to yoga]. away. integration. about samadhi and to clear perception. attenuate the forces of the hindrances
arthaḥ ca samadhi. minimize the colored corruption. (kleshas).
thought patterns
(kleshas).
 Christopher Wallis
2.3 avidyā-asmitā- The ‘afflictions’ are ignorance, The five kleshas are what cause
egoism, attachment, aversion, the mind to become engrossed in
rāga -dveṣa-
and clinging [to life].
abhiniveśāḥ kleśāḥ
2.4 avidyā kṣetram Ignorance is the field within
which the other afflictions
uttareṣāṃ prasupta-
develop, whether they are
tanu-vicchinna- dormant, weakened,
udārāṇām intermittent, or active.
2.5 anitya-aśuci- Ignorance is perceiving
permanence in what is
duḥkha-anātmasu
impermanent, purity in what is
nitya-śuci-sukha- impure, happiness in sources
ātma-khyātiḥ avidyā of suffering, and the self in the
not-self.
Alan Finger
the belief patterns that create
mental disequilibrium and
psychological distress. The five
kleshas are: Avidya, when the
mind fails to see itself in its proper
relationship with Atman. Asmita,
our belief that we are separate in
our individuality. Raga, our mind's
attachment to those things that we
like and are attracted to. Dvesha,
our mind's rejection of those things
that we dislike and are averse to.
Abhinivesah, the fear that comes
from believing that the mind's
construct of who we are has to
survive and that death is the end.
Avidya, or our day-to-day lack of
awareness of ourselves as
expanded consciousness, sets the
stage for the other kleshas, which
manifest in various ways as
disequilibrium and distress. in our
daily living, the kleshas exist
outside of conscious awareness.
We can bring them to
consciousness by yogic practice
so that they become weakened or
suppressed. Without yogic
practice, the belief patterns made
by the kleshas become our only
mode of reacting to the world we
live in.
Because of its very nature, the
mind makes the error that its
limited perspective of our
experiences is all that is. Avidya is
the error the mind makes when it:
thinks that it can comprehend
Brahman, the governing
intelligence of the universe;
mistakes the information that it
receives in the world of the senses
for the inspired wisdom that comes
from tuning in to Brahman; thinks
that our sense experiences are
pleasurable, even though they
create suffering; or mistakes the
sum of our thoughts and beliefs,
which are never constant, for the
whole truth of who we are.
Edwin F. Bryant
The impediments [to
samadhi] arenexcience,
ego, desire, aversion, and
clinging to life.
Ignorance is the breeding
ground of the other klesas,
whether they are in a
dormant, weak, intermittent,
or fully activated state.
Ignorance is the notion that
takes the self, which is
joyful, pure and eternal, to
be the nonself, which is
painful, unclean, and
temporary.
Geshe Michael Roach
The 5 negative thoughts
are ignorance, selfness,
liking, disliking, and
grasping.
Ignorance is the field for
the ones that come after
it, whether they are
dormant, dwindling,
interrupted, or flourishing.
In Ignorance we
misunderstand our world;
things that cannot last,
things which are unclean,
and painful, and which are
not themselves; seem to
us as if they will last, and
as if they are clean, and
pleasant, and very much
themselves.
Chip Hartranft
The causes of suffering
are not seeing things as
they are, the sense of 'I',
attachment, aversion,
and clinging to life.
Not seeing things as
they are is the field
where the other causes
of suffering germinate,
whether dormant,
activated, intercepted, or
weakened.
Lacking this wisdom,
one mistakes that which
is impermanent, impure,
distressing, or empty of
self for permanence,
purity, happiness, and
self.
Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
Ignorance, egoism, There are five kinds of The obstacles are The forces of The kleshas are
attachment, hatred, and coloring (kleshas): 1) misapprehensions, corruption are ignorance (avidya),
clinging to life are the forgetting, or confused values, ignorance, egoism, the sense of a
five obstacles. ignorance about the excessive passion, hatred, and separate self
true nature of things attachments, the will to live. (asmita), attraction
(avidya), 2) I-ness, unreasonable (raga), aversion
individuality, or egoism dislikes, and (dvesha), and
(asmita), 3) insecurity. clinging to the
attachment or status quo
addiction to mental (abhinivesha).
impressions or objects
(raga), 4) aversion to
thought patterns or
objects (dvesha), and
5) love of these as
being life itself, as well
as fear of their loss as
being death.
Ignorance is the field for The root forgetting or Misapprehension is Ignorance is the field Avidya is the cause
the others mentioned ignorance of the the source of all the where the other forces of all the others,
after it, whether they be nature of things other obstacles. They of corruption develop, whether dormant,
dormant, feeble, (avidya) is the need not appear whether dormant, attenuated,
intercepted, or breeding ground for simultaneously and attenuated, intermittent, or fully
sustained. the other of the five their impact varies. intermittent, or active. active.
colorings (kleshas), Sometimes they are
and each of these is in obscure and barely
one of four states: 1) visible; at other times
dormant or inactive, 2) they are exposed
attenuated or and dominant.
weakened, 3)
interrupted or
separated from
temporarily, or 4)
active and producing
thoughts or actions to
varying degrees.
Ignorance is regarding Ignorance (avidya) is Misapprehension Ignorance is Avidya is seeing
the impermanent as of four types: 1) leads to errors in misperceiving the transient as
permanent, the impure regarding that which is comprehension of permanence in eternal, the impure
as pure, the painful as transient as eternal, 2) the character, origin, transience, purity in as pure,
pleasant, and the non- mistaking the impure and effects of the impurity, pleasure in dissatisfaction as
Self as the Self. for pure, 3) thinking objects perceived. suffering, an essential pleasure, the non-
that which brings self where there is no Self as Self.
misery to bring self.
happiness, and 4)
taking that which is
not-self to be self.
 Christopher Wallis
2.6 dṛk darśana- ‘Egoism’ is [believing and
acting] as if the power of the
śaktyoḥ eka-ātmatā-
Seer and the power of seeing
iva- asmitā are one and the same.
/…have a single essence.
2.7 sukha-anuśayī Attachment stems from
pleasure. / Attachment is
rāgaḥ
clinging to pleasure.
2.8 duḥkha-anuśayī Aversion stems from pain. /
Aversion is hatred of pain.
dveṣaḥ
2.9 sva-rasa-vāhī Clinging to life is an innate
tendency, established even in
viduṣaḥ api tathā
the wise, just as [it is in the
ārūḍhaḥ abhiniveśaḥ ignorant]. / Clinging to life
flows with its own potency,
such that it is established even
in the wise.
2.10 te pratiprasava- These ‘afflictions’ are subtle;
they are to be removed
heyāḥ sūkṣmāḥ
through reversing their course.
OR, [When] these ‘afflictions’
become subtle, they can be
removed through involution.
2.11 dhyāna-heyāḥ Their mental-emotional
activities (vṛttis) are to be
tat vṛttayaḥ
removed through meditation.
Alan Finger
Asmita is our sense of being a
separate individual rather than
connected in the oneness of pure
consciousness. The part of the
mind that discriminates is called
"buddhi", and it has the ability to
reflect pure consciousness as well
as to interpret the events of daily
life. The feeling of being a
separate individual happens when
the buddhi gets confused and
mistakes itself for the awareness
of pure consciousness.
Raga is the tendency of the mind
to become attached to what it
perceives as pleasurable.
Dvesha is the tendency of the
mind to reject what it perceives as
painful.
It is natural and built into us that [The tendency of] clinging to
we need to survive in order to work life affects even the wise; it
out our karma on the plane of
sensory reality. Abhinivesah is the
fear that comes from believing that
the mind's construct of who we are
has to survive and that death is the
end.
The kleshas are the subtle source
of our mental and psychological
distress, and they can be
addressed and resolved by
practices that work at the subtle, or
energetic, level.
When the mind reaches the stage
of meditation called "dhyana", or
effortless concentration, the mind's
reactions, the vritti, are stilled. This
is what allows the kleshas to
dissolve at the subtle level.
Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
Ego is [to consider] the Selfness is where the The sense of "I" ascribes Egoism is the The coloring (klesha) False identity results Egoism is ascribing a Asmita is the
nature of the seer and the wrong impression of selfhood to pure identification, as it were, of I-ness or egoism when we regard unified self to the misidentification of
nature of the instrumental someone seeing awareness by identifying of the power of the Seer (asmita), which arises mental activity as the organs and powers of the power of seeing
power of seeing to be the something and the it with the senses. (purusha) with that of from the ignorance, very source of perception, such as with what is seen.
same thing. something someone sees the instrument of seeing occurs due to the perception. the eye and the power
makes it seem as if each [mind-body]. mistake of taking the to see.
one were itself. intellect (buddhi, which
knows, decides,
judges, and
discriminates) to itself
be pure consciousness
(purusha/drig).
Attachment stems from Assailed by what feels Attachment is a residue Attachment is that which Attachment (raga) is a Excessive Passion follows from Raga arises from
[experiences] of happiness. good, we begin to like of pleasant experience. follows identification separate modification attachment is based attachment to dwelling on
things. with pleasurable of mind, which follows on the assumption pleasure. pleasant
experiences. the rising of the that it will contribute experiences.
memory of pleasure, to everlasting
where the three happiness.
modifications of
attachment, pleasure,
and the memory of the
object are then
associated with one
another.
Aversion stems from Assailed by what feels Aversion is a residue of Aversion is that which Aversion (dvesha) is a Unreasonable Hatred follows from Dvesha arises from
[experiences] of pain. bad, we begin to dislike suffering. follows identification modification that dislikes are usually attachment to clinging to
things. with painful results from misery the result of painful suffering. unpleasant
experiences. associated with some experiences in the experiences.
memory, whereby the past connected with
three modifications of particular objects and
aversion, pain, and the situations.
memory of the object
or experience are then
associated with one
another.
Grasping is a thought that Clinging to life is Clinging to life, flowing Even for those people Insecurity is the The will to live is Abhinivesha is the
comes all on its own, even instinctive and self- by its own potency [due who are learned, there inborn feeling of instinctive and automatic tendency
is an inherent tendency. for those who understand, perpetuating, even for to past experience], is an ever-flowing, anxiety for what is to overwhelming, even for continuity; it
and then grows ever the wise. exists even in the wise. firmly established love come. It affects both for a learned sage. overwhelms even
stronger. for continuation and a the ignorant and the the wise.
fear of cessation, or wise.
death, of these various
colored modifications
(kleshas).
These klesas are subtle; Cutting off their flow In their subtle form, In subtle form, these When the five types of When the obstacles The subtle forces of The subtle kleshas
they are destroyed when requires the elimination of these causes of obstacles can be colorings (kleshas) are do not seem to be corruption can be can be overcome
[the mind] dissolves back very subtle problems. suffering are subdued by destroyed by resolving in their subtle, merely present, it is escaped by reversing by reversing the
into its original matrix. seeing where they come them back into their potential form, they are important to be their course. natural flow
from. primal cause [the ego]. then destroyed by their vigilant. (pratiprasava) and
disappearance or returning to the
cessation into and of source.
the field of mind itself.
The states of mind These ways that the mind In their gross form, as In the active state, they When the Advance toward a One can escape the Their effects can be
produced by these klesas turns are eliminated by patterns of can be destroyed by modifications still have state of reflection to effect of their turnings reduced by
are eliminated by deep meditation. consciousness, they are meditation. some potency of reduce their impact through meditation. meditation
meditation. subdued through coloring (klishta), they and prevent them (dhyama).
meditative absorption. are brought to the from taking over.
state of mere potential
by meditation
(dhyana).
 Christopher Wallis
2.12 kleśa-mūlaḥ The karmic substrate has the
‘afflictions’ as its root; it is to
karma-āśayaḥ dṛṣṭa-
be experienced in the present
adṛṣṭa-janma- life or future lives.
vedanīyaḥ
2.13 sati mūle tat As long as the root exists, the
karmic substrate has as its
vipākaḥ jāti-āyuḥ-
consequences type of birth,
bhogāḥ lifespan, and experiences.
2.14 te hlāda- They fructify as joys and
sorrows, due to virtue and
paritāpa-phalāḥ
vice.
puṇya-apuṇya-
hetutvāt
2.15 pariṇāma-tāpa- For a discerning person, all is
suffering, because of the
saṃskāra-duḥkhaiḥ
suffering caused by
guṇa-vṛtti-virodhāt ca consequence, by pain, and by
duḥkham eva sarvaṃ the saṃskāra-cycle, and that
vivekinaḥ caused by conflicts in the
activities of the guṇas.
2.16 heyaṃ duḥkham Suffering yet to come can be
avoided. / …ought to be
anāgatam
discarded.
Alan Finger
Karma works by a pattern of chain
reaction. The kleshas motivate
actions, and the resulting reactions
are experienced in this life or a
future life, generating new kleshas.
Once a seed of karma, motivated
by the kleshas, creates roots, the
roots inevitably come to fruition as
birth, life, and experiences.
Because of the nature of the chain
reaction of karma, our life
experiences may be either painful
or agreeable. Agreeable
experiences in this life are the
result of actions karmically
motivated and inspired by the
wisdom of living from samadhi.
Painful experiences are the result
of unconscious reactions
karmically motivated by the
kleshas and the ego.
One who has developed viveka, or
clarity of mind, understands that all
life's experiences create suffering.
This is because all experiences in
life are subject to the constant
shifting of the gunas, the primary
forces of nature. our experiences
create reactions in us, and these
reactions, which are the vritti, lead
us back into the cycle of
consequences.
Suffering that has not yet come to
fruition as experience can be
avoided.
Edwin F. Bryant
The stock of karma has the
klesas as its root. It is
experienced in present or
future lives.
As long as the root [of
klesas] exists, it fructifies as
type of birth, span of life,
and life experience [of an
individual].
These [the type of birth,
span of life, and life
experience] bear the fruits
of pleasure and pain, as a
result of [the performance
of] virtue and vice.
For one who has
discrimination, everything is
suffering on account of the
suffering produced by the
consequences [of action],
by pain [itself], and by the
samskaras, as well as on
account of the suffering
resulting from the turmoil of
the vrttis due to the gunas.
Suffering that has yet to
manifest is to be avoided.
Geshe Michael Roach
These negative thoughts
are the very root of the
storehouse planted by the
things we do. And then we
experience things, in
lifetimes we see or not.
As long as this root is still
there, then we will
experience the ripening of
these actions in our lives
to come.
There is a connection of
cause and effect: the
seeds ripen into
experiences refreshingly
pleasant or painful in their
torment; depending on
whether you have done
good to others, or done
them wrong instead.
The torment of change is
caused by those same
seeds of suffering; and
stopping how the mind
turns things around to
have qualities of their own
allows us to discern how,
truly, every part of our
lives is suffering.
The pain that we are
ridding ourselves of that
would have come to us in
the future.
Chip Hartranft
The causes of suffering
are the root source of
actions; each action
deposits latent
impressions deep in the
mind, to be activated
and experienced later in
this birth, or lie hidden
awaiting a future one.
So long as this root
source exists, its
contents will ripen into a
birth, a life, and
experience.
This life will be marked
by delight or anguish, in
proportion to those good
or bad actions that
created its store of latent
impressions.
The wise see suffering in
all experience, whether
from the anguish of
impermanence, or from
latent impressions laden
with suffering, or from
incessant conflict as the
fundamental qualities of
nature vie for
ascendancy.
But suffering that has
not yet arisen can be
prevented.
Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
The womb of karmas
(actions and reactions)
has its root in these
obstacles, and the
karmas bring
experiences in the seen
[present] or in the
unseen [future] births.
With the existence of
the root, there will be
fruits also; namely, the
births of different
species of life, their life
spans, and experiences.
The karmas bear fruits
of pleasure and pain
caused by merits and
demerits.
To one of
discrimination,
everything is painful
indeed, due to its
consequences; the
anxiety and fear over
losing what is gained;
the resulting
impressions left in the
mind to create renewed
cravings; and the
constant conflict among
the three gunas, which
control the mind.
Pain that has not yet
come is avoidable.
Latent impressions Our actions and their Subliminal intention Past actions, rooted
that are colored consequences are formed in actions, in kleshas, give rise
(karmashaya) result influenced by these rooted in the forces of to experiences in
from other actions obstacles. The corruption, is realized present or future
(karmas) that were consequences may in present or potential births.
brought about by or may not be births.
colorings (kleshas), evident at the time of
and become active action.
and experienced in a
current life or a future
life.
As long as those As long as the As long as this root As long as the root
colorings (kleshas) obstacles prevail exists, actions ripen exists, the effects
remains at the root, they will affect action into birth, a term of life, will be experienced
three consequences in every respect: in and experience in the as birth and in the
are produced: 1) birth, its execution, its world. quality and duration
2) span of life, and 3) duration, and its of life.
experiences in that life. consequences.
Because of having the The consequences of These actions bear Joy is the result of
nature of merits or an action will be joyful or sorrowful fruits right action, sorrow
demerits (virtue or painful or beneficial according to the actor's of wrong action.
vice), these three depending on virtue or vice.
(birth, span of life, and whether the
experiences) may be obstacles were
experienced as either present in the
pleasure or pain. concept or
implementation of the
action.
A wise, discriminating Painful effects from All life is suffering for a For the discerning,
person sees all worldly any object or man of discrimination, all is sorrow,
experiences as painful, situation can be a because of the resulting from the
because of reasoning result of one or more sufferings inherent in mismatch between
that all these of the following: change and its what is actual and
experiences lead to changes in the corrupting subliminal what is thought,
more consequences, perceived object, the impressions, and and because of the
anxiety, and deep desire to repeat because of the way suffering inherent in
habits (samskaras), as pleasurable qualities of material change, pain, and
well as acting in experiences, and the nature turn against from past
opposition to the strong effect of themselves. conditioning.
natural qualities. conditioning from the
past. In addition,
changes within the
individual can be
contributing factors.
Because the worldly Painful effects that Suffering that has not Future suffering is
experiences are seen are likely to occur yet come can be to be avoided.
as painful, it is the should be anticipated escaped.
pain, which is yet to and avoided.
come that is to be
avoided and
discarded.
 Christopher Wallis
2.17 draṣṭṛ-dṛśyayoḥ Union of the seer and the seen From the point of view of samadhi, The conjunction between
is the cause of that-which- there is no separation between the the seer and that which is
saṃyogaḥ heya-hetuḥ
should-be-
discarded [i.e., suffering].
2.18 prakāśa-kriyā- The Perceivable [i.e., Prakṛti,
the visible universe of
sthiti- śīlaṃ bhūta-
matter/energy] has as its
indriya- ātmakaṃ nature [the three qualities of]
bhoga-apavarga- illumination, activity, and
arthaṃ dṛśyam inertia, and consists of [the
five primary] elements and
[ten] faculties; [it exists] for the
sake of experience and/or
liberation.
2.19 viśeṣa-aviśeṣa- The divisions of the guṇas are
[fourfold]: the particularized
liṅga- mātra-aliṅgāni
[elements and faculties], the
guṇa-parvāṇi unparticularized universal
[elements and faculties], the
essence of mind, and the
[invisible] basis of materiality.
2.20 draṣṭā dṛśi- The seer is nothing but seeing;
though pure [in itself], it
mātraḥ śuddhaḥ api
perceives [the full range of]
pratyaya-anupaśyaḥ cognitions.
2.21 tat arthaḥ eva The Perceivable, in its real
nature, is simply its object &
dṛśyasya ātmā
exists only for its sake.
Alan Finger
experiencer and the object being
experienced, there is just the pure suffering] to be avoided.
power of experiencing. But from
the point of view of avidya, the
mind identifies itself as the
experiencer and thinks it is the one
having the experience. So one
avoids the suffering inherent in all
experience when one avoids
identifying with the mind's
understanding of itself as separate
ego.
Everything in the manifest world is
made up of the elements and can
be experienced directly by the
senses. Whatever can be known
by the senses is governed by
rajas, tamas, and sattva, the
primary forces of nature called "the
three gunas". All of nature exists
for the purpose of spiritual
evolution in this plane of
consciousness.
Everything in the manifest world
that can be experienced by the
senses is considered to be the
plane of maya, the medium, or
matrix, of the universe. This
includes everything from the
subtlest energetic psychic fields to
the densest physical objects.
The "experiencer" of the plane of
maya is nothing other than Atman,
or pure consciousness, which is
the power of awareness itself. The
pure consciousness that
experiences maya is not colored
by any thoughts or reactions.
The plane of maya, which we
experience through the senses,
manifests as a field for our
consciousness (the "experiencer")
to work out its given karma.
Edwin F. Bryant
seen is the cause [of
That which is knowable has
the nature of illumination,
activity, and inertia [sattva,
rajas, and tamas]. It
consists of the senses and
the elements, and exists for
the purpose of [providing]
either liberation or
experience [to purusha].
The different stages of the
gunas' qualities consist of
the particularized, the
unparticularized, the
distinctive, and the
indistinctive.
The seer is merely the
power of seeing; [however,]
although pure, he witnesses
the images of mind.
The essential nature of that This thing belongs only to In essence, the
which is seen is exclusively a person who has seen.
for the sake of the seer.
Geshe Michael Roach
The cause to be
eliminated is the
interaction between the
seer and what they see.
And what we see, what
appears to us, is the state
of all things: they are
either working or standing
- ourselves, a combination
of the elements and the
powers; something to
consume, or to use for our
liberation.
The phases that things
exhibit are the following:
differentiated,
undifferentiated, mere
signs or beyond all signs.
The seer, simply by
seeing, experiences
purity; but then later again
sees objects.
phenomenal world exists the sake of the Seer.
to reveal this truth.
Chip Hartranft
The preventable cause
of all this suffering is the
apparent indivisibility of
pure awareness and
what it regards.
What awareness
regards, namely the
phenomenal world,
embodies the qualities of
luminosity, activity, and
inertia; it includes
oneself, composed of
both elements and the
senses; and, it is the
ground for both sensual
experience and
liberation.
All orders of being -
undifferentiated,
differentiated, indistinct,
distinct - are
manifestations of the
fundamental qualities of
nature.
Pure awareness is just
seeing, itself; although
pure, it usually appears
to operate through the
perceiving mind.
The seen exists only for The essence or nature
Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
The cause of that The uniting of the seer The cause of actions The cause of suffering, The cause of
avoidable pain is the (the subject, or that produce painful which can be escaped, suffering is the
union of Seer (Purusha) experiencer) with the effects is the inability is the connection misidentification of
and seen (Proakriti, or seen (the object, or to distinguish what is between the observer the seer with the
Nature). that which is perceived from what and the phenomenal seen.
experienced) is the perceives. world.
cause or connection to
be avoided.
The seen is the nature The objects (or All that is perceived It's purpose is to The seen consists
of the gunas: knowables) are by includes not only the cultivate pure of material
illumination, activity and their nature of: 1) external objects but contemplation and elements and the
inertia; and consists of illumination or also the mind and the attenuate the forces of sense organs.
the elements and the sentience, 2) activity or senses. They share corruption. These have
sense organs, whose mutability, or 3) inertia three qualities: qualities of clarity,
purpose is to provide or stasis; they consist heaviness, activity, activity, and
both experiences and of the elements and and clarity. They stability. The seen
liberation to the the powers of the have two types of exists to serve the
Purusha. senses, and exist for effects; to expose the aims of experience
the purpose of perceiver to their and liberation.
experiencing the world influences, or to
and for liberation or provide the means to
enlightenment. find the distinction
between them and
itself.
The stages of the gunas There are four states All that is perceived The qualities of Everything that
are specific, non- of the elements is related by the material things are exists, whether
specific, defined, and (gunas), and these common sharing of structured as specific, particular, general,
undefinable. are: 1) diversified, the three qualities. nonspecific, marked, manifest, or
specialized, or and unmarked. unmanifest is
particularized constituted by the
(vishesha), 2) gunas, the
undiversified, fundamental
unspecialized, or qualities of nature.
unparticularized
(avishesha), 3)
indicator-only,
undifferentiated
phenomenal, or
marked only (linga-
matra), and 4) without
indicator, noumenal, or
without mark
(alingani).
The seer is nothing but The Seer is but the That which perceives The observer is simply The Seer is only
the power of seeing force of seeing itself, is not subject to any the subject of the power or pure
which, although pure, appearing to see or variations. But, it observing - although seeing. Although
appears to see through experience that which always perceives pure, it sees itself in pure, the Seer
the mind. is presented as a through the mind. terms of conceptual appears to see with
cognitive principle. categories. the mind.
All that can be In essence, the The seen is for the
of the knowable perceived has but phenomenal world sake of the Seer.
objects exists only to one purpose: to be exists only in relation
serve as the objective perceived. to an observer.
field for pure
consciousness.
 Christopher Wallis
2.22 kṛta-arthaṃ prati Though it disappears for one
whose purpose is
naṣṭam api anaṣṭaṃ
accomplished, it does not [in
tat anya- fact] disappear, because it is
sādhāraṇatvāt shared by all others [whose
purpose is not yet
accomplished].
2.23 sva-svāmi- Union [between Seer and
Seen] brings about the
śaktyoḥ svarūpa-
understanding of the [true]
upalabdhi- hetuḥ nature of these two powers of
saṃyogaḥ possessor and possessed.
2.24 tasya hetuḥ Its cause is ignorance.
avidyā
2.25 tat-abhāvāt In its absence, union ceases
to be: this is Release, the
saṃyoga-abhāvaḥ
liberative Isolation of that
hānaṃ tat-dṛśeḥ Seer.
kaivalyam
2.26 viveka-khyātiḥ Undisturbed discerning insight "Viveka" means "to perceive things The means to liberation is
is the means of Release. as they really are". It is a steady uninterrupted discriminative discrimination which
aviplavā hāna-upāyaḥ
Alan Finger
To someone who is established in
the experience of samadhi, there is
a constant understanding that
experiences are just our
consciousness, or Atman, working
out karma in the plane of maya.
This understanding allows one to
live gracefully in the plane of maya
without identifying with the
suffering inherent in those life
experiences. To someone who is
experiencing avidya,
consciousness is engrossed in and
driven by the ego's reactions to the
sense experiences of maya.
Atman, in its aspect as the
oneness of pure consciousness,
cannot know itself. By expressing
or moving into the plane of maya, it
gains the possibility of
experiencing itself. Then the
"experiencer", knowing itself, lives
out its karma to evolve within the
world of the senses in the most
efficient and graceful manner.
Avidya causes the mind to think it
is the Atman, or Spirit. But the
mind is really part of the world of
the senses that is being
experienced and can only reflect
the pure consciousness that is
Atman.
With the dispelling of avidya, the
illusion that the individual mind is
the "experiencer" is given up. The
real "experiencer", the Jivatman,
thus gains the freedom and
independence known as kaivalya.
and uninterrupted awareness of
who we are - pure consciousness
participating in maya - and it is the
way we are able to transcend
avidya.
Edwin F. Bryant
Although the seen ceases
to exist for one whose
purpose is accomplished
[the liberated purusha], it
has not ceased to exist
altogether, since it is
common to other [not-
liberated] purushas.
[The notion of] conjunction
is the means of
understanding the real
nature of the powers of the
possessed and of the
possessor.
The cause of conjunction is And its cause is the
ignorance. misunderstanding.
By the removal of
ignorance, conjunction is
removed. This is the
absolute freedom of the
seer.
People possessed of
discernment.
Geshe Michael Roach
What is destroyed for one
who has reached this goal
is not, however, destroyed
for others - for they still
possess the foundation.
The cause of this, the
interaction, is a state of
mind that perceives some
real nature, due to a belief
in a master and servant.
When that is stopped, the
interaction is stopped; it is
destroyed for one who
sees, as they reach
absolute purity.
comes from the revelation
are no longer at a loss:
they now have a method
to accomplish this
destruction.
Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
Once that happens, the Although destroyed for Although knowable The existence of all Even if the Having served its
phenomenal world no him who has attained objects cease to exist objects of perception phenomenal world purpose, for one
longer appears as such; liberation, it [the seen] in relation to one who and their appearance ceases to be relevant who is liberated,
it continues to exist as a still exists for others, has experienced their is independent of the for an observer who the phenomenal
common reality for being common to them. fundamental, formless needs of the has realized freedom, world no longer
everyone else, though. true nature, the individual perceiver. it continues to exist appears as before,
appearance of the They exist without because it is common but it continues as
knowable objects is individual reference, to other observers. such for others.
not destroyed, for their to cater for the
existence continues to different needs of
be shared by others different individuals.
who are still observing
them in their grosser
forms.
It is by virtue of the The union of Owner Having an alliance, or All that is perceived, The connection The connection
apparent indivisibility of (Purusha) and owned relationship between whatever it is and between the observer between the Seer
the phenomenal world (Prakriti) causes the objects and the Self is whatever its effect and the phenomenal and the seen
and pure awareness that recognition of the nature the necessary means may be on a world causes a causes mistaken
the former seems to and powers of them by which there can particular individual, misperceived identity perception of
possess the latter's both. subsequently be has but one ultimate between active power identity between
powers. realization of the true purpose. That is to and its master. the force of the
nature of those objects clarify the distinction visible and the
by that very Self. between the external power to see.
that is seen and the
internal that sees.
Not seeing things as The cause of this union Avidya or ignorance The absence of The cause of this The cause of this is
they are is the cause of is ignorance. (2.3-2.5), the condition clarity in connection is ignorance (avidya).
this phenomenon. of ignoring, is the distinguishing ignorance.
underlying cause that between what
allows this alliance to perceives and what
appear to exist. is perceived is due to
the accumulation of
misapprehension.
With realization, the Without this ignorance, By causing a lack of As misapprehension When there is no With the
appearance of no such union occurs. avidya, or ignorance is reduced there is a ignorance, there is no disappearance of
indivisibility vanishes, This is the there is then an corresponding such connection - the ignorance, the
revealing that independence of the absence of the increase in clarity. freedom of the misidentification no
awareness is free and Seer. alliance, and this leads This is the path to observer lies in its longer exists. Then
untouched by to a freedom known as freedom. absence. pure seeing alone
phenomena. a state of liberation or remains.
enlightenment for the
Seer.
The apparent Uninterrupted Clear, distinct, How do we achieve The way to eliminate Steady vision of
indivisibility of seeing discriminative unimpaired this freedom? ignorance is through discernment
and the seen can be discernment is the discriminative Essentially the steady, focused (viveka) is the way
eradicated by cultivating method for its removal. knowledge is the means must be discrimination between to overcome
uninterrupted means of liberation directed toward the observer and the ignorance.
discrimination between from this alliance. developing clarity so world.
awareness and what it that the distinction
regards. between the
changing qualities of
what is perceived
and the unchanging
quality of what
perceives becomes
evident.
 Christopher Wallis
2.27 tasya saptadhā The wisdom/insight of such a
one encompasses seven
prānta-bhūmiḥ prajñā
stages.
2.28 yoga-aṅga- Practicing the ‘aids to yoga’
brings about the dissolution of
anuṣṭhānāt aśuddhi-
‘impurities’, resulting in [the
kṣaye jñāna-dīptiḥ increase of] the ‘flame of
āviveka-khyāteḥ wisdom’, up to and including
liberating discerning insight.
2.29 yama-niyama The eight aids [to yoga] are
the Restraints, the
āsana-prāṇa-āyāma -
Observances, the Seats, the
pratyāhāra-dhāraṇā- Breath-controls, Sense-
dhyāna-samādhayaḥ withdrawal, Concentration,
aṣṭau aṅgāni Meditation, and Absorption.
Alan Finger Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
This awareness of our true nature The yogi's true insight has Theirs is the wisdom that At the ultimate level of One's wisdom in the Seven kinds of The attainment of Wisdom is the final Wisdom (prajna) is
is developed through seven seven ultimate stages. carries one up to the end discrimination, wisdom final stage is sevenfold. ultimate insight come clarity is a gradual stage of the sevenfold accomplished in
stages, the first seven limbs of of the seventh level. extends to all seven [One experiences the to one who has process. way of the observer. seven stages.
yoga practice, and manifests as aspects of nature. end of 1) desire to know attained this degree of
illuminated insight in the final anything more; 2) desire discrimination.
stage, samadhi. to stay away from
anything; 3) desire to
gain anything new; 4)
desire to do anything; 5)
sorrow; 6) fear; 7)
delusion.]
Practicing the Eight Limbs of Yoga Upon the destruction of If you engage earnestly in When the components By the practice of the Through the practice The practice and When impurity is By practicing the
is a process of purification. It impurities as a result of the the various practices of of yoga are practiced, limbs of Yoga, the of the different limbs, inquiry into different destroyed by practicing limbs of yoga,
causes the dwindling of the practice of yoga, the lamp making yourself whole, all impurities dwindle; then, impurities dwindle away or steps to Yoga, components of Yoga the limbs of yoga, the impurity is
kleshas and enables us to of knowledge arises. This your impurities will be the light of and there dawns the whereby impurities are gradually reduce the light of knowledge destroyed and the
experience viveka, seeing things culminates in discriminative destroyed; and then you understanding can shine light of wisdom, leading eliminated, there obstacles such as shines in focused radiance of jnana
as they really are without the discernment. will gain the light of forth, illuminating the to discriminative arises an illumination misapprehension discrimination. leads to viveka.
reactions and attachments of the wisdom, a revelation way to discriminative discernment. that culminates in [2.3]. Then the lamp
mind. beyond even awareness. discriminative wisdom, of perception
discrimination. or enlightenment. brightens and the
distinction between
what perceives and
what is perceived
becomes more and
more evident. Now
everything can be
understood without
error.
The eight limbs of yoga are as The eight limbs are The eight limbs are self- The eight components of The eight limbs of Yoga The eight rungs, limbs, There are eight The eight limbs of The eight limbs of
follows: 1. yama, deprograming abstentions, observances, control, commitments, the yoga are external are: 1)yama or steps of Yoga are components of Yoga. yoga are moral yoga are: yama
mental patterns. 2. Niyama, posture, breath control, physical poses, control of discipline, internal (abstinence) 2)niyama the codes of self- These are: 1. Yama, principles, (self-restraint),
reprogramming oneself for living in disengagement of the the breath, withdrawal of discipline, posture, (observance) 3)asana regulation or restraint, our attitudes toward observances, posture, niyama (right
homeostasis. 3. Asana, balancing senses, concentration, the senses, focus, breath regulation, sense (posture) 4) pranayama observances or our environment. 2. breath control, observance), asana
the body so it is able to be still. 4. meditation, and absorption. fixation, and perfect withdrawal, (breath control) 5) practices of self- Niyama, our attitudes withdrawal of the (right alignment or
Pranayama, controlling and meditation. concentration, pratyahara (sense training, postures, toward ourselves. 3. senses, concentration, posture),
calming the breath in order to calm meditative absorption, withdrawal) 6) dharana expansion of breath asana, the practice of meditation, and pure pranayama
the mind. 5. Pratyahara, sense and integration. (concentration) 7) and prana, withdrawal body exercises. 4. contemplation. (regulation of
withdrawal. 6. Dharana, dhyana (meditation) 8) of the senses, Pranayama, the breath), pratyahara
concentration. 7. Dhyana, samadhi concentration, practice of breathing (withdrawal of the
effortless concentration 8. (contemplation, meditation, and exercises. 5. senses), dharana
Samadhi, absorption into the Now. absorption, or super- perfected Pratyahara, the (concentration),
conscious state) concentration. restraint of our dhyana
senses. 6. Dharana, (meditation), and
the ability to direct samadhi (free
our minds. 7. attention).
Dhyana, the ability to
develop interactions
with what we seek to
understand. 8.
Samadhi, complete
integration with the
object to be
understood.
 Christopher Wallis
2.30 ahiṃsā-satya- The Restraints are
nonviolence, truth-telling, not
asteya-brahmacarya-
stealing, sexual restraint, and
aparigrahāḥ yamāḥ lack of acquisitiveness/
avarice.
2.31 jāti-deśa-kāla- They become a Great Vow
[when practiced] in all
samaya-
conditions & stages and
anavacchinnāḥ without exceptions based on
sārvabhaumāḥ species/caste, place, time, or
mahāvratam duty.
Alan Finger
The yamas are principles of self
regulation that help us to
deprogram the habitual patterns
that the mind develops in its
misguided attempts to find security
within the plane of maya. The five
yamas are: 1. Ahimsa: the process
of becoming free of all violence,
injury, and harm toward others and
oneself. We create ahimsa when
we neutralize our own impulse
toward aggression. 2. Satya: the
state of mind free of lies and
untruths. Making a conscious effort
to remove lies and untruths from
the mind helps the mind to become
balanced and clear. 3. Asteya: the
absence of coveting, or wanting,
what is not ours whether it is
possessions, time, recognition,
money, or any other quality.
Remembering that the universe
will provide you with what you
need creates asteya and allows
you to let go of wanting what
others have. 4. Brahmacharya:
means aligning the creative force
in us with the greater intention of
Brahman. Remembering that our
individual karma is part of the
greater karma of Brahman, we act
respectfully with regard to our own
generative power and dedicate it to
the greater evolution of Brahman.
5. Aparigraha: the absence of
greed and possessiveness. It is
created when we understand that
we can have things, but we don't
own them, If we can consciously
step back from our desire for and
attachment to our stuff, the desired
object or outcome holds no power
over the ego, and the things that
we want and have can't own us.
These great principles are
universal and are not limited by
time, class, place, or circumstance. They are not exempted by
Edwin F. Bryant Geshe Michael Roach
The yamas are The different forms of self-
nonviolence, truthfulness, control are avoiding harm
refraining from stealing, to anyone, always telling
celibacy, and renunciation the truth, never stealing
of [unnecessary] from another, keeping
possessions. sexual purity, and
overcoming
possessiveness.
[These yamas] are These forms of self-
considered the great vow. control are mighty codes
of conduct meant for
one's class, place, time, or people at every stage of
circumstance. They are their personal
universal. development. They go
beyond differences in race
or social status; they go
beyond the borders
between countries; they
go beyond what is
modern, or old; they go
beyond the various creeds
and convictions.
Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
The five external Yama consists of non- Non-injury or non- Yama comprises: 1. The moral principles The yamas are
disciplines are not violence, truthfulness, harming, truthfulness, Consideration for all are nonviolence, non-violation,
harming, truthfulness, non-stealing, abstention from living things, truthfulness, abjuration truthfulness, non-
not stealing, celibacy, continence, and non- stealing, walking in especially those who of stealing, celibacy, stealing,
and not being greed. awareness of the are innocent, in and absence of greed. containment, and
acquisitive. highest reality, and difficulty, or worse off non-grasping.
non-possessiveness or that we are. 2. Right
non-grasping with the communication
senses are the five through speech,
yamas, or codes of writings, gesture, and
self-regulation or actions. 3.
restraint, and are the Unconsciousness or
first of the eight steps the ability to resist a
of Yoga. desire for that which
does not belong to
us. 4. Moderation in
all our actions. 5.
Non-Greediness or
the ability to accept
only what is
appropriate.
These universals, These Great Vows are These codes of self- When the adoption of These universal moral These restraints
transcending birth, universal, not limited by regulation or restraint these attitudes in our principles, unrestricted are not limited by
place, era, or class, place, time or become a great vow environment is by conditions of birth, birth, time, or
circumstance, constitute circumstance. when they become beyond compromise, place, time, or circumstances; they
the great vow of yoga. universal and are not regardless of our circumstance, are the constitute the great
restricted by any social, cultural, great vow of yoga. vow everywhere.
consideration of the intellectual or
nature of the kind of individual station, it
living being to whom approaches
one is related, nor in irreversibility.
any place, time or
situation.
 Christopher Wallis
2.32 śauca-santoṣa- The Observances are
cleanliness, contentment, self-
tapaḥ-sva-adhyāya-
discipline, study and recitation
īśvara- praṇidhānāni of sacred texts, and devotion
niyamāḥ to the Lord.
2.33 vitarka-bādhane When troubled by doubts &
harmful thoughts, cultivate
pratipakṣa-bhāvanam
their antidotes.
Alan Finger Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
The niyamas are principles of self- The observances are The commitments are to The five internal Niyama consists of Cleanliness and purity Niyama comprises: 1. The observances are The niyamas are
training that help us to reprogram cleanliness, contentment, be clean, to be contented disciplines are bodily purity, contentment, of body and mind, an Cleanliness, or bodily purification, purity, contentment,
the mind toward an attunement austerity, study [of with whatever we have, to purification, accepting but not attitude of keeping our bodies contentment, ascetic self-discipline
with universal intelligence. The five scripture], and devotion to embrace hardships for contentment, intensity, causing pain, study of contentment, ascesis and our surroundings practice, study of (tapas), self-study
niyamas are as follows: 1. Saucha: God. higher goals, to engage in self-study, and spiritual books and or training of the clean and neat. 2. sacred lore, and (svadhyaya), and
orderliness and cleanliness of regular study, and to seek orientation toward the worship of God [self- senses, self-study and Contentment, or the dedication to the Lord dedication to
body, mind, and relationships. our Master's blessings. ideal of pure awareness. surrender]. reflection on sacred ability to be of Yoga. Ishvara.
When the body is cleansed on a words, and an attitude comfortable with
regular basis, it is kept free of the of letting go into one's what we have and
buildup of toxins. When the mind is source what we do not have.
cleansed on a regular basis, it is (ishvarapranidhana) 3. The removal of
easier for it to function and to are the observances or impurities in our
become still. Then our relationship practices of self- physical and mental
with our lives and surroundings training (niyamas), and systems through the
stays pure and easeful. 2. are the second rung maintenance of such
Santosha: is being content with on the ladder of Yoga. correct habits as
one's karma and dharma. It is sleep, exercise,
acceptance of What Is. When you nutrition, work, and
recognize a challenge and accept relaxation. 4. Study
it as your karma, you can stop and the necessity to
struggling with it and start living in review and evaluate
alignment with your dharma. 3. our progress. 5.
Tapas: learning to keep the mind Reverence to a
focused for the sake of practice higher intelligence or
and spiritual evolution. Tapas is the acceptance of
the discipline required to focus the our limitations in
mind in order to surrender it to an relation to God, the
experience of universal all-knowing.
consciousness. Discipline without
surrender only leads back to
struggle. 4. Svadyaya: self-
awareness. It requires a
willingness to look deeply into
ourselves so that we don't stay
stuck in what we habitually believe
ourselves to be. This kind of deep
investigation of the patterning of
the mind leads to a connection
with who we are as pure
consciousness. 5. Ishvara
pranidhana: surrendering one's
efforts to the understanding that
we are part of and governed by
universal consciousness. The ego
likes to stay in control of our
perceived world. True alignment
with universal consciousness
requires that we know our own
unique power and importance
within the sphere of our own karma
and at the same time recognize
our small role in the larger shared
karma of the Big Bang.
When the mind becomes attached Upon being harassed by When the images start to Unwholesome thoughts When disturbed by When these attitudes When one is plagued When negative
to thoughts or desires, working negative thoughts, one hurt you, sit down and can be neutralized by negative thoughts, are questioned, self- by ideas that pervert thoughts and
with the yamas and niyamas to should cultivate work out the antidote. cultivating wholesome opposite [positive] ones reflection on the the moral principles feelings arise, the
bring to mind opposite thoughts counteracting thoughts. ones. should be thought of. possible and observances, one opposite should be
and emotions changes the brain's This is pratipaksha consequences of can counter them by cultivated.
patterning, and creates the proper bhavana. alternative attitudes cultivating the
attitude for practice. This is called may help. opposite.
"pratipaksha bhavanam".
 Christopher Wallis
2.34 vitarkāḥ Cultivate an antidote [such as
this]: “Harmful thoughts, such
hiṃsādayaḥ kṛta-
as of violence etc., whether I
kārita- anumoditāḥ act on them, order others to
lobha-krodha-moha- act on them, or applaud them
pūrvakāḥ mṛdu- in others, and whether they
are based on greed, anger, or
madhya- adhimātrāḥ delusion, and whether they are
duḥkha-ajñāna- mild, medium, or extreme,
ananta-phalāḥ iti result in endless suffering and
ignorance [for myself and all
pratipakṣa- beings].”
bhāvanam
2.35 ahiṃsā- In the presence of one
established in nonviolence,
pratiṣṭhāyāṃ tat-
other beings abandon enmity.
sannidhau vaira-
tyāgaḥ
2.36 satya- Actions bear fruit for one
established in truth.
pratiṣṭhāyāṃ kriyā-
phala- āśrayatvam
2.37 asteya- All manner of treasures
approach one established in
pratiṣṭhāyāṃ sarva-
not-stealing.
ratna- upasthānam
2.38 brahmacarya- One established in sexual
restraint attains vitality &
pratiṣṭhāyāṃ vīrya-
energy.
lābhaḥ
Alan Finger Edwin F. Bryant
Acts of aggression (lying, stealing, Negative thoughts are
defiling, and so on) are obstacles violence, etc. They may be
to samadhi, whether these [personally] performed,
emotions are expressed mildly or performed on one's behalf
intensely. They are caused by by another, or authorized by
anger, greed, infatuation, or oneself; they may be
delusion and result in pain. These triggered by greed, anger,
conditions can be overcome with or delusion; and they may
the practice of pratipaksha be slight, moderate, or
bhavanam. extreme in intensity. One
should cultivate
counteracting thoughts,
namely, that the end results
[of negative thoughts] are
ongoing suffering and
ignorance.
When one is grounded in ahimsa, In the presence of one who
all conflict and hostility cease in is established in
the presence of that person. nonviolence, enmity is
abandoned.
When one is grounded in satya, When one is established in
that being's intentions manifest truthfulness, one ensures
with grace and ease. the fruition of actions.
When one is grounded in asteya, When one is established in
material and spiritual resources of refraining from stealing, all
all kinds naturally become jewels manifest.
available.
When one is grounded in Upon the establishment of
brahmacharya, the generative celibacy, power is attained.
energy is properly channeled, and
one experiences physical and
subtle vitality.
Geshe Michael Roach
The images - people who
hurt me or the like - come
from what I did myself; or
got others to do for me; or
what I was glad to hear
that others had done. And
what came before them
was either craving, or
hating, or dark ignorance.
They are of lesser, or
medium, or greater power.
Say to yourself then, "who
knows what pain I have
planted for myself?" Sit
down and work out the
antidote.
If you make it a way of life
never to hurt others, then
in your presence all
conflict come to an end.
If you make it a way of life
always to tell the truth,
then anything you
undertake will have a
successful result.
If you make it a way of life For those who have no To one established in
never to steal from inclination to steal, the non-stealing, all wealth
another, then there will truly precious is at hand. comes.
come a time when people
just come to you and offer
you all the money you
need.
If you make it a way of life The chaste acquires
always to keep sexual vitality.
purity, then you will
always have strength.
Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
We ourselves may act When negative thoughts Actions arising out of For example, a Cultivating the Cultivating the
upon unwholesome or acts such as such negative sudden desire to act opposite is realizing opposite is realizing
thoughts, such as violence, etc. are done, thoughts are harshly, or that perverse ideas, that negative
wanting to harm caused to be done, or performed directly by encourage or such as the idea of feelings, such as
someone, or we may even approved of, oneself, caused to be approve of harsh violence, result in that of violence,
cause or condone them whether incited by done through others, actions can be endless suffering and result in endless
in others; unwholesome greed, anger, or or approved of when contained by ignorance - whether suffering and
thoughts may arise from infatuation, whether done by others. All of reflecting on the the ideas are acted ignorance - whether
greed, anger, or indulged in with mild, these may be harmful out, instigated, or these feelings are
delusion; they may be medium, or extreme preceded by, or consequences. Often sanctioned, whether acted out,
mild, moderate, or intensity, they are based performed through such actions are the motivated by greed, instigated or
extreme; but they never on ignorance and bring anger, greed or results of lower anger, or delusion, condoned, whether
cease to ripen into certain pain. Reflecting delusion, and can be instincts such as whether mild, motivated by greed,
ignorance and suffering. on this is also mild, moderate or anger, moderate, or extreme. anger, or delusion,
This is why one must pratipaksha bhavana. intense in nature. To possessiveness, or whether these are
cultivate wholesome remind oneself that unsound judgement. mild, medium, or
thoughts. these negative Whether these extreme.
thoughts and actions actions are minor or
are the causes of major, reflection in a
unending misery and suitable atmosphere
ignorance is the can contain our
contrary thought, or desires to act in this
principle in the way.
opposite direction that
was recommended in
the previous sutra.
Being firmly grounded in In the presence of one As a Yogi becomes The more when one perseveres In the presence of
non-violence creates an firmly established in firmly grounded in non- considerate one is, in nonviolence, hostility one who is
atmosphere in which non-violence, all injury (ahimsa), other the more one vanishes in its established in
others can let go of their hostilities cease. people who come near stimulates friendly presence. ahimsa, there is
hostility. will naturally lose any feelings among all in cessation of
feelings of hostility. one's presence. hostility.
For those grounded in To one established in As truthfulness (satya) One who shows a When one abides in When one abides in
truthfulness, every truthfulness, actions and is achieved, the fruits high degree of right truthfulness, activity truthfulness,
action and its their results become of actions naturally communication will and its fruition are actions result in
consequences are subservient. result according to the not fail in his actions. grounded in the truth. their desired end.
imbued with truth. will of the Yogi.
When non-stealing One who is When one abjures When one is
(asteya) is established, trustworthy, because stealing; jewels shower established in non-
all jewels, or treasures he does not covet down. stealing, riches
present themselves, or what belongs to present themselves
are available to the others, naturally has freely.
Yogi. everyone's
confidence and
everything is shared
with him, however
precious it might be.
By one established in When walking in the At its best, When one observes When
continence, vigor is awareness of the moderation produces celibacy, heroic energy brahmacharya is
gained. highest reality the highest individual accrues. established, great
(brahmacharya) is vitality. vigor is obtained.
firmly established, then
a great strength,
capacity, or vitality
(virya) is acquired.
 Christopher Wallis
2.39 aparigraha- Stability in one’s renunciation
of acquisitiveness [creates
sthairye janma-
conditions for] the perfect
kathantā- sambodhaḥ knowledge of how one has
been or will be born.
2.40 śaucāt svāṅga- From the practice of [external]
cleanliness, one develops [the
jugupsā paraiḥ
yogically beneficial attitudes
asaṃsargaḥ of] distaste for one’s body and
no [desire for] intercourse with
others.
2.41 sattva-śuddhi - And [from stability in internal
‘cleanliness’ comes] purity of
saumanasya ekāgrya-
mind, a pleasant disposition,
indriya-jaya- ātma- ability to focus, self-control,
darśana- yogyatvāni and the capacity for insight
ca into [the true nature of] the
Self.
2.42 santoṣāt From contentment, one attains When one is grounded in
unparalleled happiness. santosha, one avoids struggling
anuttama-sukha-
with one's challenges and
lābhaḥ circumstances, and this creates
real ease in one's life.
2.43 kāya-indriya- From self-discipline, due to the
lessening of impurities, there
siddhiḥ aśuddhi-
is mastery of the body and
kṣayāt tapasaḥ senses.
2.44 sva-adhyāyāt From study and recitation of
sacred texts, connection with
iṣṭa-devatā-
one’s chosen deity.
samprayogaḥ
Alan Finger
When one is grounded in
aparigraha, there arises a deep
understanding of one's identity and
purpose as one ceases to be
attached to possessions and
outcomes.
When one is grounded in saucha,
one begins to experience
impermanence, and attachment to
the physical body is released.
Saucha also purifies the senses,
creating a clear and uplifted mind
and the ability to focus. These
qualities help create the conditions
for experiencing samadhi.
When one is grounded in tapas,
one gains the power of clear
insight that comes from beyond the
realm of the senses.
When one is grounded in
svadyaya, one finds the
appropriate practice, life purpose, of choice is established.
and path that resonates with one's
individual spirit, or Jivatman.
Edwin F. Bryant
When refraining from
covetousness one becomes
firmly established,
knowledge of the whys and
wherefores of births
manifests.
By cleanliness, one
[develops] distaste for one's will never find yourself in
body and the cessation of
contact with others.
Upon the purification of the
mind, [one attains]
cheerfulness, one-
pointedness, sense control,
and fitness to perceive the
self.
From contentment, the
highest happiness is
attained.
From austerity, on account
of the removal of impurities,
the perfection of the senses
and the body manifests.
From study [of scripture], a
connection with one's deity
Geshe Michael Roach
If you persevere in
overcoming
possessiveness, you will
be able to see your other
lifetimes.
If you stay clean, then you
crowds of the filthy.
Truth, purity, sweet
thoughts, single-
pointedness, and mastery
of one's senses are all
qualities that make you
suitable for seeing your
true self.
If you stay contented, then Contentment brings
you achieve happiness unsurpassed joy.
which is unsurpassed.
Embracing spiritual
hardships destroys your
impurities, allowing you to
master both body and
senses.
If you engage in regular
study, then you come to
be with the Angel of your
deepest dreams.
Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
Freedom from wanting When non-greed is
unlocks the real purpose confirmed, a thorough
of existence. illumination of the how
and why of one's birth
comes.
With bodily purification, By purification arises
one's body ceases to be disgust for one's own
compelling, likewise body and for contact
contact with others. with other bodies.
Purification also brings Moreover, one gains
about clarity, happiness, purity of sattva,
concentration, mastery cheerfulness of mind,
of the senses, and one-pointedness,
capacity for self- mastery over the
awareness. senses, and fitness for
Self-realization.
By contentment,
supreme joy is gained.
As intense discipline By austerity, impurities
burns up impurities, the of body and senses are
body and its senses destroyed and occult
become supremely powers gained.
refined.
Self-study deepens By study of spiritual
communion with one's books comes
personal deity. communion with one's
chosen deity.
When one is steadfast One who is not When one is without When one is
in non-possessiveness greedy is secure. He greed, the riddle of established in non-
or non-grasping with has time to think rebirth is revealed. grasping, there is
the senses deeply. His knowledge of the
(aparigraha), there understanding of nature and purpose
arises knowledge of himself is complete. of existence.
the why and wherefore
of past and future
incarnations.
Through cleanliness When cleanliness is Aversion to one's own Purity leads to non-
and purity of body and developed it reveals body and avoidance of identification with
mind (shaucha), one what needs to be contact with others one's own body
develops an attitude of constantly comes from bodily and to a freedom
distancing, or maintained and what purification. from the need for
disinterest towards is eternally clean. contact with others.
one's own body, and What decays is the
becomes disinclined external. What does
towards contacting the not is deep within us.
bodies of others.
Also through In addition one Also purity of Purity of mind,
cleanliness and purity becomes able to intelligence, mental cheerfulness,
of body and mind reflect on the very satisfaction, psychic mastery of the
(shaucha) comes a deep nature of our focus, victory over the senses, one-
purification of the individual selves, sense organs, and a pointedness, and
subtle mental essence including the source vision of one's inner ability for Self-
(sattva), a of perception, without being. realization follow.
pleasantness, being distracted by
goodness and the senses and with
gladness of feeling, a freedom from
one-pointedness with misapprehension
intentness, the accumulated from
conquest or mastery the past.
over the senses, and a
fitness, qualification, or
capability for self-
realization.
From an attitude of The result of Perfect happiness is Contentment leads
contentment contentment is total attained through to unsurpassed joy.
(santosha), unexcelled happiness. contentment.
happiness, mental
comfort, joy, and
satisfaction is
obtained.
Through ascesis or The removal of Perfection of the body Self-discipline leads
training of the senses impurities allows the and senses comes to the destruction of
(tapas), there comes a body to function from ascetic practice, impurity and to the
destruction of mental more efficiently. which destroys perfection of the
impurities, and an impurities. body and the
ensuing mastery or senses.
perfection over the
body and the mental
organs of senses and
actions (indriyas).
From self-study and Study, when it is Communion with one's From self-study one
reflection on sacred developed to the chosen deity comes reaches union with
words (svadhyaya), highest degree, from the study of the chosen deity
one attains contact, brings one close to sacred lore. (ishta devata).
communion, or concert higher forces that
with that underlying promote
natural reality or force. understanding of the
most complex.
 Christopher Wallis
2.45 samādhi-siddhiḥ From devotion to the Lord,
perfection of samādhi.
īśvara-praṇidhānāt
2.46 sthira-sukham [Seated] posture should be
stable & steady yet easeful [&
āsanam
comfortable].
2.47 prayatna- [Such a posture occurs]
through releasing effort and
śaithilya- ananta-
absorption in the infinite.
samāpattibhyām
2.48 tataḥ dvandva- Then one is unassailed by the Then one is no longer disturbed or From this, one is not
pairs of opposites. troubled by the dualities of the
anabhighātaḥ
senses.
2.49 tasmin sati When that [steady and easeful
seated posture] is
śvāsa-praśvāsayoḥ
[established], Breath-control
gati-vicchedaḥ prāṇa- [should be practiced, which] is
āyāmaḥ pausing the flow of inhale and
exhale.
Alan Finger
When one is grounded in ishvara
pranidhana, one is able to
experience samadhi and to live in
synchronicity with the universal
consciousness.
Asana is practiced to develop a
stable and relaxed body.
Cultivating a balance of strength
and release in asana practice
quiets our natural restlessness and
leads to the experience of
absorption in the Now.
afflicted by the dualities of
the opposites.
Once one has achieved a stable
and relaxed seat, one should work
with the movement of inhalation
and exhalation until that movement
can be controlled and paused. This
is pranayama.
Edwin F. Bryant
From submission to God
comes the perfection of
samadhi.
Posture should be steady
and comfortable.
[Such posture should be
attained] by the relaxation
of effort and by absorption
in the infinite.
When that [asana] is
accomplished, pranayama,
breath control, [follows].
This consists of the
regulation of the incoming
and outgoing breaths.
Geshe Michael Roach Chip Hartranft
If you seek your Master's Through orientation
blessing, you attain final toward the ideal of pure
meditation. awareness, one can
achieve integration.
The poses bring a feeling The postures of
of well-being which stays meditation should
with you. embody steadiness and
ease.
They do so through a This occurs as all effort
balance of effort and relaxes and coalescence
relaxation; and through arises, revealing that the
endless forms of balanced body and the infinite
meditation. universe are indivisible.
And there will come a time Then, one is no longer
when differences no disturbed by the play of
longer harass you. opposites.
The breath is controlled With effort relaxing, the
when, as you remain flow of inhalation and
there, the passing of your exhalation can be
breath in and out simply brought to a standstill;
stops. this is called breath
regulation.
Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
By total surrender to From an attitude of Reverence to God The perfection of pure Perfection in
God, samadhi is letting go into one's promotes the ability contemplation comes samadhi arises
attained. source to completely from dedication to the from dedication to
(ishvarapranidhana), understand any Lord of Yoga. Ishvara.
the state of perfected object of choice.
concentration
(samadhi) is attained.
Asana is a steady, The posture (asana) Asana must have the The posture of yoga is Right alignment
comfortable posture. for Yoga meditation dual qualities of steady and easy. (asana) is
should be steady, alertness and accompanied by
stable, and motionless, relaxation. steadiness and
as well as comfortable, ease.
and this is the third of
the eight rungs of
Yoga.
By lessening the natural The means of Slacken the tension It is realized by This is attained
tendency for perfecting the posture born of your effort, relaxing one's effort when there is
restlessness and by is that of relaxing or and fuse yourself and resting like the complete relaxation
meditating on the loosening of effort, and with the current of life cosmic serpent on the and samapatti
infinite, posture is allowing attention to force within. waters of infinity. (fusion, union) with
mastered. merge with Reconcile yourself the Infinite.
endlessness, or the with the fact that it is
infinite. an endless process.
Trust, relax, redouble
your efforts, and
keep going.
Thereafter, one is From the attainment of When these Then one is Then one is no
undisturbed by the that perfected posture, principles are unconstrained by longer assailed by
dualities. there arises an correctly followed, opposing dualities. opposing dualities.
unassailable, asana practice will
unimpeded freedom help a person endure
from suffering due to and even minimize
the pairs of opposites the external
(such as heat and influences on the
cold, good and bad, or body such as age,
pain and pleasure). climate, diet, and
work.
That [firm posture] being Once that perfected Pranayama is the When the posture of With right
acquired, the posture has been conscious, deliberate yoga is steady, ten alignment, the
movements of the achieved, the slowing regulation of the breath is controlled by regulation of the
inhalation and or braking of the force breath replacing regulation of the flow of breath in
exhalation should be behind, and of unconscious patterns course of exhalation and out is
controlled. This is unregulated movement of breathing. It is and inhalation. pranayama.
pranayama. of inhalation and possible only after a
exhalation is called reasonable mastery
breath control and of asana practice.
expansion of prana
(pranayama), which
leads to the absence
of the awareness of
both, and is the fourth
of the eight rungs.
 Christopher Wallis
2.50 saḥ tu bāhya- [Breath-control becomes]
prolonged and subtle when its
ābhyantara-
activities— external, internal,
stambha-vṛttiḥ deśa- and stilled—are observed
kāla- saṅkhyābhiḥ according to place, time, and
paridṛṣṭaḥ dīrgha- number.
sūkṣmaḥ
2.51 bāhya- The fourth [form of
prāṇāyāma] transcends the
ābhyantara- viṣaya-
spheres of external and
ākṣepī caturthaḥ internal.
2.52 tataḥ kṣīyate Then the covering of
illumination is dissolved.
prakāśa-āvaraṇam
2.53 dhāraṇāsu ca And the mind is primed for
concentration.
yogyatā manasaḥ
2.54 sva-viṣaya- When the senses are
separated from their objects
asamprayoge citta-
and as it were conform to the
svarūpa- anukāraḥ iva nature of the mind, that is
indriyāṇāṃ [called] Withdrawal.
pratyāhāraḥ
Alan Finger
Pranayama has three phases: the
inhale, which brings energy into
the body; the exhale, which moves
energy out of the body; and
retention or pause, which develops
energy within the body. Through
pranayama, the breath can be
stretched long, made subtle, or
focused in different areas of the
body.
There is a fourth phase of
pranayama and it is beyond the
realm of the first three. It is the
effortless pause that arises from
the practice of inhale, exhale, and
retention.
This fourth phase of pranayama
gives awareness of the inner light.
This is how the mind gains the
power of concentration.
When the whole mind is drawn
inward, away from the senses and
toward an awareness of pure
consciousness, this is pratyahara.
Edwin F. Bryant
[Pranayama] manifests as
external, internal, and
restrained movements [of
breath]. These are drawn
out and subtle in
accordance to place, time,
and number.
The fourth [type of
pranayama] surpasses the
limits of the external and the
internal.
Then, the covering of the
illumination [of knowledge]
is weakened.
Additionally, the mind
becomes fit for
concentration.
Pratyahara, withdrawal from
the sense objects, occurs
when the senses do not
come into contact with their
respective sense objects. It
corresponds, as it were, to
the nature of the mind
[when it is withdrawn from
the sense objects].
Geshe Michael Roach
Keep a close watch on the
breath; outside or inside,
paused or being
exchanged. Observe too
the place in the body, the
duration, and the count.
Long and fine.
The fourth state is where
one has given up outside,
inside, and the experience
itself.
And then one can destroy Then the veil lifts from
the veil that covers the the mind's luminosity.
light.
The mind is fit for focus.
Learn to withdraw the
mind from your physical
senses; freed from its ties
to outer objects, the mind
can arrive at its own real
nature.
Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
As the movement The modifications of the That pranayama has It involves the The modifications of When the
patterns of each breath - life-breath are either three aspects of regulation of the breath in exhalation, movement of
inhalation, exhalation, external, internal or external or outward exhalation, the inhalation, and breath in and out
lull - are observed as to stationary. They are to flow (exhalation), inhalation, and the retention is perceptible and the stopping of
duration, number, and be regulated by space, internal or inward flow suspension of the as deep and shallow breath are
area of focus, breath time, and number and (inhalation), and the breath. The breathing regulated by observed,
becomes spacious and are either long or short. third, which is the regulation of these where the breath is according to time,
subtle. absence of both during three processes is held, for how long, and place, and number,
the transition between achieved by for how many cycles. breathing becomes
them, and is known as modulating their deep and subtle.
fixedness, retention, or length and
suspension. These are maintaining this
regulated by place, modulation for a
time, and number, with period of time, as
breath becoming slow well as directing the
and subtle. mind into the
process. These
components of
breathing must be
both long and
uniform.
As realization dawns, There is a fourth kind of The fourth pranayama Then the breath A fourth type of breath The fourth stage of
the distinction between pranayama that occurs is that continuous transcends the level control goes beyond pranayama takes
breathing in and out falls during concentration on prana which of the the range of exhalation one beyond the
away. an internal or external surpasses, is beyond, consciousness. and inhalation. domain of inner and
object. or behind those others outer.
that operate in the
exterior and interior
realms or fields.
As its result, the veil Through that The regular practice Then the cover over Then the covering
over the inner Light is pranayama the veil of of pranayama the light of truth over the inner light
destroyed. karmasheya (2.12) reduces the dissolves. of truth is dissolved.
that covers the inner obstacles that inhibit
illumination or light is clear perception.
thinned, diminishes
and vanishes.
And the mind's potential And the mind becomes Through these And the mind is now And the mind is fit for And the mind
for concentration is fit for concentration. practices and prepared for the concentration. (manas) becomes
realized. processes of process of direction fit for dharana.
pranayama, which is toward a chosen
the fourth of the eight goal.
steps, the mind
acquires or develops
the fitness,
qualification, or
capability for true
concentration
(dharana), which is
itself the sixth of the
steps.
When consciousness When the senses When the mental The restraint of When each sense Pratyahara is the
interiorizes by withdraw themselves organs of senses and senses occurs when organ severs contact withdrawal of the
uncoupling from external from the objects and actions (indriyas) the mind is able to with its objects, senses from their
objects, the senses do imitate, as it were, the cease to be engaged remain in its chosen withdrawal of the objects by following
likewise; this is called nature of the mind-stuff, with the corresponding direction and the senses corresponds to the essential nature
withdrawal of the this is pratyahara. objects in their mental senses disregard the the intrinsic form of of the mind.
senses. realm, and assimilate different objects thought.
or turn back into the around them and
mind-field from which faithfully follow the
they arose, this is direction of the mind.
called pratyahara, and
is the fifth step.
 Christopher Wallis
2.55 tataḥ paramā Thence, the highest mastery
of the senses.
vaśyatā indriyāṇām
vibhūti-pādaḥ
3.1 deśa-bandhaḥ Concentration of mind is
binding it to a [single] place.
cittasya dhāraṇā
3.2 tatra pratyaya- ‘Meditation’ is continuous
close attention to the cognition
ekatānatā dhyānam
of that [object concentrated on
in the previous stage].
3.3 tat eva artha- Samādhi is the state in which
the object [of meditation] alone
mātra- nirbhāsaṃ
shines forth, [and the act of
svarūpa-śūnyam iva knowing is wholly transparent,]
samādhiḥ empty as it were of its own
nature [as cognition].
3.4 trayam ekatra This triad, [performed] on a
single object, is [called]
saṃyamaḥ
saṃyama.
3.5 tat-jayāt prajñā- From mastering that, the light
of insight [dawns].
lokaḥ
Alan Finger
This results in a total mastery of
the senses.
Channeling the Experience and
Wisdom of the Now Back into
Living
Dharana is the act of focusing our Concentration is the fixing
conscious awareness on one
point, whether it be a physical
object, an abstract form or idea, or
simply the awareness of Jivatman
itself.
Dhyana, or effortless
concentration, is when dharana
becomes an effortless flow of
continual concentration on that
point. It is when the mind's
constant stream of arising thoughts
flow effortlessly toward that point
of focus.
Samadhi comes when the mind
has become completely absorbed
into the formless essence of the
point of focus, allowing one to
experience pure consciousness.
When these three states of
dharana, dhyana, and samadhi
happen at the same time, this is
called "samyama".
Mastery of dharana, dhyana, and From samyama comes
samadhi together gives insight.
comprehensive insight, because
the essence of the object of focus
shines through to the mind as
prajna, or wisdom, which is beyond
logical reasoning.
Edwin F. Bryant
From this comes the
highest control of the
senses.
Mystic Powers
of the mind in one place.
Meditation is the one-
pointedness of the mind on
one image.
Samadhi is when that same
dhyana shines forth as the
object alone and [the mind]
is devoid of its own
[reflective] nature.
When these three are
performed together, it is
called samyama.
Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
And with that, you attain Then the senses reside Then follows supreme Through that turning Then the senses are From this comes From this comes
the highest control of the utterly in the service of mastery over the inward of the organs of mastered. complete control of the the perfect mastery
senses. realization. senses. senses and actions senses. over the senses.
(indriyas) also comes
a supreme ability,
controllability, or
mastery over those
senses inclining to go
outward towards their
objects.
The Chapter on Practice The Extraordinary Portion on Progressing/ Perfect Discipline The Way of
Powers Accomplishments Experiences and Extraordinary Splendor
Powers
Locking the mind on an Concentration locks Dharana is the binding Concentration The mind has Concentration is Dharana is holding
object is focus. consciousness on a of the mind to one (dharana) is the reached the ability to binding thought in one the mind in one
single area. place, object or idea. process of holding or be directed [dharana] place. place.
fixing the attention of when direction
mind onto one object toward a chosen
or place, and is the object is possible in
sixth of the eight spite of many other
rungs. potential objects
within the reach of
the individual.
And staying on that object In meditative absorption, Dhyana is the The repeated Then the mental Meditation is focusing Dhyana is the
over a stretch of time is the entire perceptual continuous flow of continuation, or activities form an on a single conceptual uninterrupted flow
fixation. flow is aligned with that cognition toward that uninterrupted stream uninterrupted flow flow. of awareness
object. object. of that one point of only in relation to this towards the object
focus is called object. of attention.
absorption in
meditation (dhyana),
and is the seventh of
the eight steps.
Perfect meditation then When only the essential Samadhi is the same When only the Soon the individual is Pure contemplation is Samadhi is the
sees this same object as nature of the object meditation when there is essence of that object, so much involved in meditation that state when the self
its simple self: its clear shines forth, as if the shining of the object place, or point shines the object that illumines the object is not, when there
light, totally void of any formless, integration has alone, as if devoid of forth in the mind, as if nothing except its alone, as if the subject is awareness only
nature of its own. arisen. form. devoid even of its own comprehension is were devoid of intrinsic of the object of
form, that state of evident. It is as if the form. meditation.
deep absorption is individual has lost his
called deep own identity. This is
concentration or the complete
samadhi, which is the integration with the
eighth rung. object of
understanding
[samadhi].
When these three act Concentration, The practice of these The three processes of When these Concentration, Total attention
together as one, we call it meditative absorption, three (dharana, dhyana, dharana, dhyana, and processes are meditation, and pure (samyama) is when
"the combined effort". and integration and samadhi) upon one samadhi, when taken continuously and contemplation focused dharana, dhyana,
regarding a single object object is called together on the same exclusively applied to on a single object and samadhi are
comprise the perfect samyama. object, place or point is the same object it is constitute perfect together.
discipline of called samyama. called samyama. discipline.
consciousness.
When you master this Once the perfect By the mastery of Through the mastery Samyama on a The light of wisdom The illumination of
skill, you gain the eye of discipline of samyama comes the of that three-part chosen object leads comes from mastery of insight results from
wisdom. consciousness is light of knowledge. process of samyama, to a comprehensive perfect discipline. the mastery of this.
mastered, wisdom the light of knowledge, knowledge of the
dawns. transcendental insight, object in all its
or higher aspects.
consciousness
(prajna) dawns,
illumines, flashes, or is
visible.
 Christopher Wallis
3.6 tasya bhūmiṣu Its application is in stages.
viniyogaḥ
3.7 trayam This triad constitutes the
‘internal aids’ [compared] to
antaraṅgaṃ
the previous ones.
pūrvebhyaḥ
3.8 tat api Even these are external aids
[compared] to ‘seedless’
bahiraṅgaṃ nirbījasya
[samādhi].
3.9 vyutthāna- The progression toward
absolute [inner] stillness is
nirodha-saṃskārayoḥ
connected to & dependent on
abhibhava- the heart-mind experiencing
prādurbhāvau moments of stillness in which
nirodha-kṣaṇa-citta- the impressions of worldly
activity are overcome and the
anvayaḥ nirodha- impressions of stillness are
pariṇāmaḥ manifest.
3.10 tasya praśānta- Its tranquil flow is due to
[those] impressions [of
vāhitā saṃskārāt
stillness].
3.11 sarva-arthatā- The mind’s progression toward
samādhi occurs when its
ekāgratayoḥ kṣaya-
[tendency of moving toward]
udayau cittasya many objects & goals is
samādhi-pariṇāmaḥ effaced, and its [capacity for]
one-pointedness arises.
Alan Finger
Samyama must be appropriately
applied in order to reap its
benefits.
These last three stages, dharana,
dhyana, and samadhi, are more
internal, or subtle, than the first five
stages.
But even these three stages are
external, or gross, compared to the limbs in relation to
stage of nirbija samadhi, which is "seedless" samadhi.
samadhi that has no point of focus
and carries no seed of future
karma.
Even when the mind has moved
into effortless focus, subtle
impressions of thought are always
arising and subsiding. Nirodha
parinama is the moment when the
mid lets go of its attachment to an
arising mental impression. Mastery
of nirodha parinama allows the
mind to move into stillness.
When nirodha parinama becomes
continuous, it forms its own
samskara, or habit, of letting go of
thoughts before they become
distractions. This is how the mind
becomes free to enter into the
state of samadhi.
Samadhi parinama is the moment
when the mind becomes
completely absorbed in its point of
focus. Then the mind is no longer
aware of any thought impressions
that may distract from samadhi,
which is the experience of pure
consciousness.
Edwin F. Bryant Geshe Michael Roach
Samyama is applied on the This is divided into various Perfect discipline is
[different] stages [of levels.
samadhi].
These three [dharana, Relative to those that
dhyana, and samadhi] are precede them, these three
internal limbs compared to are "inner" limbs.
the previous limbs [of yoga].
Yet even these are external But they are also "outer" Even these three are
limbs compared to the external to integration
state where the seeds are that bears no seeds.
gone.
The state of restraint, The stopping occurs
nirodha, is when there is according to whether the
disappearance of outgoing seeds for rising from it or
[i.e. worldly] samskaras and remaining within it are
the appearance of suppressed or manifest.
restraining samskaras. Its duration thus follows
These emerge in the mind upon the mind.
at the moment of restraint.
The mind's undisturbed flow This we call "the
occurs due to samskaras. transformation of the
stopping". The
termination, or elimination,
of negativities due to this
also depends upon the
seeds.
The attainment of the What we call "the
samadhi state involves the transformation of
elimination of all- meditation" is a single-
pointedness [i.e. wandering] pointedness toward all
of the mind and the rise of existing objects, where
one-pointedness [i.e. the mind is also stopped,
concentration]. or resumes; again
according to these two.
Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
Its practice is to be That three-part Samyama must be The practice of perfect The practice of
mastered in stages accomplished in stages. process of samyama is developed gradually. discipline is achieved samyama is
gradually applied to in stages. accomplished
the finer planes, gradually.
states, or stages of
practice.
These three components These three (dharana, These three practices Compared to the first In contrast with the These three limbs
- concentration, dhyana, and samadhi) of concentration five components of prior limbs of yoga, the of yoga are inner
absorption, and are more internal than (dharana), meditation Yoga [sutra 2.29] the final triad is internal. limbs with respect
integration - are more the preceding five limbs. (dhyana), and samadhi next three sutras to the limbs
interiorized than the are more intimate or [sutras 3.1, 2, 3] are discussed
preceding five. internal than the more intricate. previously.
previous five practices.
Even these three are However, these three The state where the Yet it is only an Still, these are
external to the seedless practices are external, mind has no external limb of external to nirbija
samadhi. and not intimate impressions of any seedless samadhi.
compared to nirbija sort and nothing is contemplation.
samadhi, which is beyond its reach
samadhi that has no [nirbijah samadhi] is
object, nor even a more intricate than
seed object on which the state of directing
there is concentration. the mind towards an
object [samadhi].
The transformation The impressions which That high level of The mind is capable The transformation of Nirodha parinama,
toward total stillness normally arise are made mastery called of having two states thought leading toward transformation
occurs as new latent to disappear by the nirodhah-parinamah based on two distinct its own cessation is towards silence, is
impressions fostering appearance of occurs in the moment tendencies. These accompanied by the transformation
cessation arise to suppressive efforts, when there is a are distraction and moments of cessation, of the mind in which
prevent the activation of which in turn create new convergence of the attention. At any one when subliminal the attention moves
distractive, stored ones, mental modifications. rising tendency of moment, however, impressions of mental from the rise and
and moments of stillness The moment of deep impressions, the only one state distraction are fall of the external
begin to permeate conjunction of mind and subsiding tendency, prevails, and this overcome and those of impressions to the
consciousness. new and the attention of the state influences the cessation emerge in silence which
modifications is nirodha mind field itself. individual's behavior, their place. pervades when the
parinama. attitudes, and mind is settled.
expressions.
These latent The flow of nirodha The steady flow of this By constant and From subliminal The flow of silence
impressions help parinama becomes state (nirodhah- uninterrupted impressions of these becomes constant
consciousness flow from steady through habit. parinamah) continues practice the mind can moments, the flow of from the internal
one tranquil moment to by the creation of deep remain in a state of tranquility is constant. impressions of this
the next impressions attention for a long quiet.
(samskaras) from time.
doing the practice.
Consciousness is When there is a decline The mastery called The mind alternates The transformation of Samadhi parinama,
transformed toward in distractedness and samadhi-parinamah is between the thought toward pure transformation
integration as appearance of one- the transition whereby possibility of intense contemplation occurs towards realization,
distractions dwindle, and pointedness, then the tendency to all- concentration and a when concern for all is the gradual
focus arises. comes samadhi pointedness subsides, state where external objects settling of
parinamah while the tendency to alternative objects declines and psychic distractions and the
(development in one-pointedness can attract attention. focus arises. simultaneous rising
samadhi). arises. of one-pointedness.
 Christopher Wallis Alan Finger Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra

3.12 tataḥ punaḥ Furthermore, the mind’s Ekagrata parinama is the moment In that regard, the And what we call "the In other words, Then again, when the The mastery called The mind reaches a The transformation of Ekagrata parinama,
progression toward [or when the mind is coming out of attainment of one- transformation of single- consciousness is subsiding past and ekagrata-parinamah is stage where the link thought toward psychic transformation
śānta-uditau tulya-
transformation into] one- being absorbed in samadhi. The pointedness occurs when pointedness" is where that transformed toward rising present images the transition whereby with the object is focus occurs when a towards one-
pratyayau cittasya pointedness occurs when natural tendency at this transition the image in the mind that state of mind itself either focus as continuity are identical, there is the same one- consistent and concept is equally at pointedness, is the
ekāgratā-pariṇāmaḥ quiescent and arising point is to be instantly pulled back has just passed is the same rests or arises, according develops between ekagrata parinama pointedness arises continuous. The rest or arising. stage of
cognitions are the same. into the many arising thoughts and as the image in the mind again to the same two arising and subsiding (one-pointedness). and subsides distractions cease to transformation in
impressions. Ekagrata parinama that is present. factors. perceptions. sequentially. appear. which activity and
allows the mind to stay connected silence are equally
to the essence of its object of balanced in the
focus so that it maintains the mind.
insights from samadhi.

3.13 etena bhūta- The subtle dynamics of the three In this way, the change in These are called Consciousness evolves By this (what has been These three transition As it has been By extension, these By extension, the
parinamas allow us to understand the characteristics, state, "transformations" because along the same three said in the preceding processes also explain established that the transformations of transformations of
indriyeṣu dharma-
the evolution of pure and condition of objects and they create a change in lines - form, timespan, three Sutras), the the three mind has different thought explain the the mind explain
lakṣaṇā- avasthā- consciousness into manifestation. of the senses is explained. the very condition of the and condition - as the transformations of the transformations of states [corresponding transformations of the transformations
pariṇāmāḥ This evolution happens through qualities of things, elements and the visible characteristics, form, time, and to which there arose nature's properties, of material nature -
vyākhyātāḥ the medium of time, form, and whether external elements senses. time factors and characteristics, and different attitudes, characteristics, and transformations of
material attributes. Mastery of the or internal powers. conditions of elements how these relate to the possibilities, and conditions, which quality, form, and
parinamas thus influences how we and senses are also material elements and behavior patterns in occur in material state.
play out our experiences and our described. senses. the individual] it can elements and sense
dharma in the world of the senses. also be said that organs.
such changes can
occur in all the
objects of perception
and in the senses.
These changes can
occur in all the
objects of perception
and in the senses.
These changes can
be at different levels
and influenced by
external forces such
as time or our
intelligence.

3.14 śānta-udita- At the causal level, there is a The substratum is that All these things follow The substrate is It is the substratum There is an A substance contains The substratum The substratum
subtle substratum of prakriti, which which underpins past, upon a single thing they unchanged, whether (Prakriti) that by nature unmanifest, all its characteristics underlying the underlying the
avyapadeśya-
contains all of the unmanifested present, and future. possess: the fact that before, during, or after it goes through latent, indescribable and, depending on essential properties of essential properties
dharma-anupātī particles of intelligence, which are neither their stopping nor takes a given form uprising and substratum or the particular form it material nature of material nature
dharmī called "dharmis". Dharmis are the their starting can ever be unmanifested phases. existence that is takes, those endures whether these endures whether
most subtle particles of the pointed to. common or contained characteristics properties are at rest, these properties
material world, and they eventually within all of the other conforming to that arising, or unmanifest. are at rest, arising,
manifest as one's dharma, or life forms or qualities. form will be apparent. or unmanifest.
experiences. But whatever the
form, whatever the
characteristics
exhibited, there
exists a base that
comprises all
characteristics. Some
have appeared in the
past, some are
currently apparent,
and others may
reveal themselves in
the future.
3.15 krama-anyatvaṃ Changes in the sequencing of The change in the The cause for their other These transformations The succession of these Change in the By changing the Variation in the Variations in the
these subtle particles as they sequence [of stages follows too from appear to unfold the way different phases is the sequence of the order or sequence of sequence of properties sequence of
pariṇāmā-anyatve
manifest cause apparent characteristics] is the cause the transformation. they do because cause of the differences characteristics is the change, causes differences in properties cause
hetuḥ differences in the resulting dharma of the change in consciousness is a in stages of evolution. cause for the different characteristics that the transformations of differences in the
on the material plane. transformations [of objects]. succession of distinct appearances of are of one pattern nature. transformation of
patterns. results, consequences, can be modified to a material nature.
or effects. different pattern.
 Christopher Wallis Alan Finger
3.16 pariṇāma-traya- By practicing samyama on the
three parinamas, there develops
saṃyamāt atīta-
insight into past and future.
anāgata-jñānam
3.17 śabda-artha- Ordinarily, the mind has many
mixed associations connected with
pratyayānām itara-
words and sounds. By practicing
itara-adhyāsāt samyama on the sound of a word
saṅkaraḥ tat- and becoming aware of the mind's
pravibhāga- thoughts connected with that word,
one gains understanding of the
saṃyamāt sarva- essential meaning of any word or
bhūta-ruta- jñānam sound made by living beings.
3.18 saṃskāra-sākṣāt- One gains awareness of past lives
by practicing samyama on the
karaṇāt pūrva-jāti-
latent karmic impressions, or
jñānam samskaras, that drive one's
subconscious.
3.19 pratyayasya By practicing samyama on the
body language of others, one
para-citta-jñānam
gains insight into their mental
impressions.
3.20 na ca tat- But the underlying content and
motivations of another being's
sālambanaṃ tasya
mind cannot be perceived.
aviṣayī-bhūtatvāt
Edwin F. Bryant
When samyama is
performed on the three
transformations [of
characteristics, state, and
condition], knowledge of the
past and the future ensues.
Due to the correlation
between word, meaning,
and idea, confusion ensues.
By performing samyama on
the distinction between
them, knowledge of the
speech of all creatures
arises.
By bringing [previous]
samskaras into direct
perception comes the
knowledge of previous
births.
From [their] ideas, one can
attain knowledge of others'
minds.
That knowledge is not
accompanied by its object,
since this object is not the
object [of the yogi's mind].
Geshe Michael Roach Chip Hartranft
The transformation of the Observing these three
combined effort allows axes of change - form,
one to see both past and timespan, and condition
future. - with perfect discipline
yields insight into the
past and future.
At some point you are Word, meaning, and
able to sort out the perception tend to get
confusion, where factors lumped together, each
such as terms and objects confused with the
are mixed up, one with the others; focusing on the
other. distinctions between
them with perfect
discipline yields insight
into the language of all
beings.
If you turn the combined Directly observing latent
effort on this, then you impressions with perfect
gain the ability to know all discipline yields insight
the languages of living into previous births.
kind. Making it manifest
as a present seed allows
you to see past lives.
With the necessary cause, Focusing with perfect
one can read the minds of discipline on the
others. perceptions of another
yields insight into that
person’s consciousness.
This though is not done But not insight regarding
through the one they're the object of those
based in, because of the perceptions, since the
fact that it would then not object itself is not
be their own experience. actually present in that
person’s consciousness.
Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
By practicing samyama By samyama on the Samyama on the Knowledge of the past By samyama on the
on the three stages of three-fold changes in process of change, and future comes from three kinds of
evolution comes form, time, and how it can be perfect discipline of the transformations
knowledge of past and characteristics, there affected by time and three transformations (nirodha, samadhi,
future. comes knowledge of other factors, of thought. ekagrata)
the past and future. develops knowledge knowledge of the
of the past and past and of the
future. future can be
gained.
A word, its meaning, The name associated Samyama on the Confusion arises from Understanding of
and the idea behind it with an object, the interactions between erroneously identifying an object is usually
are normally confused object itself implied by language, ideas, and words, objects, and confused because
because of that name, and the object is to examine ideas with one the name, the
superimposition upon conceptual existence the individual another; knowledge of meaning, and the
one another. By of the object, all three features of the the cries of all perception of the
samyama on the word usually interpenetrate objects, the means of creatures comes object are
(or sound) produced by or commingle with one describing them, and through perfect mistakenly
any being, knowledge of another. By samyama the ideas and their discipline of the identified. Through
its meaning is obtained. on the distinction cultural influences in distinctions between samyama on the
between these three, the minds of the them. distinction among
the meaning of the describers. Through these three, the
sounds made by all this, one can find the knowledge of the
beings becomes most accurate and sound of all beings
available. effective way of can be gained.
communication
regardless of
linguistic, cultural,
and other barriers.
By direct perception, Through the direct Samyama on one's Through direct Knowledge of
through samyama, of perception of the latent tendencies and perception of one's previous births can
one's mental impressions habits will lead one to subliminal be gained from
impressions, knowledge (samskaras) comes their origins. impressions, one has direct perception of
of past births is the knowledge of Consequently one knowledge of former samskaras.
obtained. previous incarnations. gains deep births.
knowledge of one's
past.
By samyama on the By samyama on the Samyama on the Through direct Through direct
distinguishing signs of notions or presented changes that arise in perception of the perception of their
others' bodies, ideas comes an individual's mind cognitive process, one intention,
knowledge of their knowledge of and their has knowledge of the knowledge of
mental images is another's mind. consequences thoughts of others. another's mind can
obtained. develops in one the be gained.
ability to acutely
observe the state of
mind of others.
But this does not But the underlying But, can we see from But this does not This does not
include the support in support of that this what is the origin involve knowledge of involve knowledge
the person's mind (such knowledge (of the of the state of mind? the underlying object of the underlying
as the motive behind other person's mind, in No. The cause of the of thought since that is object of thought
the thought, etc.), as 3.19) remains state of mind of one not one's object of since that is not in
that is not the object of unperceived or out of individual is beyond perception. one's field of
the samyama. reach. the scope of perception.
observation by
another.
 Christopher Wallis Alan Finger
3.21 kāya-rūpa- By practicing samyama on the
form of one's own physical body,
saṃyamāt tat-grāhya-
one gains the ability to not be
śakti- stambhe perceived by the eyes of an
cakṣuḥ-prakāśa- observer. This is done by
asamprayoge suspending one's own physical
projection of light or illumination.
antardhānam
3.22 sopakramaṃ Karma can either be active and
quick to manifest or dormant and
nirupakramaṃ ca
slow to manifest. By practicing
karma tat-saṃyamāt samyama on how fast a person's
aparānta-jñānam karma is unfolding, one can gain
ariṣṭebhyaḥ vā foreknowledge of the time of
death.
3.23 maitrī ādiṣu By practicing samyama on the
qualities of unconditional love,
balāni
compassion, joy, and equanimity,
one gains the strengths of these
qualities.
3.24 baleṣu hasti- By practicing samyama on the
strength of an elephant, one gains
bala-aādīni
the qualities of that same strength
and calm.
3.25 pravṛtti-āloka- By practicing samyama on the
inner light, one gains knowledge of
nyāsāt sūkṣma-
subtle, hidden, and remote objects,
vyavahita- viprakṛṣṭa- such as the planets and stars in
jñānam the cosmos.
3.26 bhuvana-jñānaṃ By practicing samyama on the sun, By performing samyama on Turn the combined effort
one gains knowledge of the
sūrye saṃyamāt
physical universe.
Edwin F. Bryant
By performing samyama on
the outer form of the body,
invisibility [is attained]. This
occurs when perceptibility is
obstructed by blocking
contact between light and
the eyes.
Karma is either quick to
fructify or slow. By
samyama on karma, or on
portents, knowledge of
[one's] death arises.
By [samyama] on
friendliness and such
things, strengths are
acquired.
[By practicing samyama] on
strengths, [the yogi] attains
the strength of an elephant,
etc.
By directing the light of
cognition, one obtains
knowledge of subtle,
concealed, and remote
things.
the sun arises knowledge of upon the sun, and you will
the different realms in the understand the earth.
universe.
Geshe Michael Roach Chip Hartranft
If one turns the combined When the body’s form is
effort upon the body's observed with perfect
visible form, then one can discipline, it becomes
attain invisibility, since the invisible: the eye is
eye becomes disengaged from
disassociated from the incoming light, and the
object appearing to it, as power to perceive is
the power to grasp unto suspended.
this object is suspended.
The powers of shutting off
sound and the rest are
explained in the same
way.
When you turn the Likewise, through
combined effort upon perfect discipline other
those karmic seeds that precepts - sound, smell,
will open and those that taste, touch - can be
will not, then you gain the made to disappear. The
ability to see their final effects of action may be
outcome. This can also be immediate or slow in
done by the reading of coming; observing one’s
omens. actions with perfect
discipline, or studying
omens, yields insight
into death.
The powers are to be Focusing with perfect
found in love and the rest. discipline on
friendliness,
compassion, delight, and
equanimity, one is
imbued with their
energies.
And in these powers lie Focusing with perfect
the powers of the War- discipline on the powers
Elephant, and all the of an elephant, or other
others too. entities, one acquires
those powers
If you place your eye on Being absorbed in the
the true causes, then you play of the mind’s
gain the ability to perceive luminosity yields insight
even very subtle things at about the subtle, hidden,
a great distance away. and distant.
Focusing with perfect
discipline on the sun
yields insight about the
universe
Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
By samyama on the When samyama is Samyama on the From perfect discipline From samyama on
form on one's body, done on the form of relationship between of the body's form, one the form of the
(and by) checking the one's own physical the features of the can become invisible body, by breaking
power of perception by body, the illumination body and what by paralyzing the the contact
intercepting light from or visual characteristic affects them can give power to perceive between the eye of
the eyes of the of the body is one the means to one's body and the observer and
observer, the body suspended, and is merge with one's blocking the contact of the light reflected
becomes invisible. thus invisible to other surroundings in such light from one's eyes. by the body, the
people. a way that one's form body becomes
is indistinguishable. invisible.
In the same way, the In the same way as Our actions are From perfect discipline From samyama on
disappearance of sound described in relation to influenced by the of the immediate and the immediate and
(touch, taste, smell, sight (3.21), one is purpose of the remote effects of remote effects of
etc.) is explained. able to suspend the action, the state of action, or from omens, action (karma)
Karmas are two kinds: ability of the body to mind of the actor, the one has foreknowledge of
quickly manifesting and be heard, touched, clarity at our foreknowledge of death can be
slowly manifesting. By tasted, or smelled. disposal, and the death. gained.
samyama on them, or Karma is of two kinds, circumstances. The
on the portents of death, either fast or slow to results of actions
the knowledge of the manifest; by samyama may be immediate or
time of death is on these karmas delayed. Samyama
obtained. comes foreknowledge on this can give one
of the time of death. the ability to predict
the course of future
actions and even his
own death.
By samyama on By samyama on Different qualities From perfect discipline From samyama on
friendliness and other friendliness (and the such as friendliness, of friendship, friendliness and
such qualities, the other attitudes of compassion, and compassion, joy, and similar qualities,
power to transmit them 1.33), there comes contentment can be impartiality, one has these qualities can
is obtained. great strength of that inquired into through their strengths. be gained.
attitude. samyama. This, one
can learn how to
strengthen a chosen
quality.
By samyama on the By samyama on the Samyama on the From perfect discipline From samyama on
strength of elephants strength of elephants physical strength of of the strength of an the strength of an
and other such animals, comes a similar an elephant can give animal such as an animal, such as an
their strength is strength. one the strength of elephant, one gains elephant, one gains
obtained. an elephant. that strength. that strength.
By samyama on the By directing the flash Directing the mind to From placing light on Knowledge of the
Light within, the of inner light of higher the life-force itself the mind's activity, one subtle, the
knowledge of the subtle, sensory activity, and sustaining that has knowledge of that concealed and the
hidden, and remote is knowledge of subtle direction through which is subtle, remote can be
obtained. (Note: subtle objects, those hidden samyama, results in hidden, and distant. achieved by
as atoms, hidden as from view, and those the ability to observe directing the inner
treasure, remote as far very distant can be fine subtleties and light.
distant lands.) attained. understand what is
preventing deep
observation.
By samyama on the By samyama on the Samyama on the sun From perfect discipline Knowledge of the
sun, knowledge of the inner sun, knowledge gives wide of the sun, one has universe can be
entire solar system is of the many subtle knowledge of the knowledge of the gained by
obtained. realms can be known. planetary system and worlds. samyama on the
the cosmic regions. sun.
 Christopher Wallis Alan Finger Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra

3.27 candre tārā- By practicing samyama on the [By samyama] on the moon, You will understand the Focusing with perfect By samyama on the By samyama on the Samyama on the From perfect discipline Knowledge of the
moon, one gains knowledge of the comes knowledge of the arrangement of the stars if discipline on the moon moon comes knowledge moon, knowledge of moon gives a of the moon, one has arrangement of the
vyūha-jñānam
alignment of the stars. solar systems. you turn this same effort yields insight about the of the star's the arrangement of the thorough knowledge knowledge of the stars can be gained
upon the moon. stars’ positions arrangement. inner stars can be of the position of the arrangement of the by samyama on the
known. stars at different stars. moon.
times.

3.28 dhruve tat-gati- By practicing samyama on the [By samyama] on the Turn the effort upon the Focusing with perfect By samyama on the By samyama on the Samyama on Polaris From perfect discipline Knowledge of the
North Star, which is fixed in the sky polestar comes knowledge polestar, and you will discipline on the polestar pole star comes pole-star, knowledge gives knowledge of the polestar, one movement of the
jñānam
from the perspective of the earth, of the movement of the understand their workings. yields insight about their knowledge of the star's of the movement of about the relative has knowledge of the stars can be gained
one gains an understanding of the stars. movements. movements. those stars can be movements of the movement of the stars. by samyama on the
movement of the stars. known. stars. polar star.

3.29 nābhi-cakre By practicing samyama on the [By samyama] on the navel Turn the same effort upon Focusing with perfect By samyama on the By samyama on the Samyama on the From perfect discipline Knowledge of the
navel chakra, one gains plexus of the body comes the wheel at the navel, discipline on the navel navel plexus, navel center, navel gives of the circle of the bodily system can
kāya-vyūha-jñānam
understanding of the cellular knowledge of the and you will understand energy center yields knowledge of the body's knowledge of the knowledge about the navel, one has be gained by
intelligence of the physical body arrangement of the body. the structure of the body. insight about the constitution is obtained. arrangement of the different organs of knowledge of the samyama on the
and its systems. organization of the body. systems of the body the body and their body's arrangement. navel center.
can be known. dispositions.

3.30 kaṇṭha-kūpe By practicing samyama on the pit [By samyama] on the pit of Turn it upon the throat, Focusing with perfect By samyama on the pit By samyama on the pit Using the throat as From perfect discipline Hunter and thirst
of the throat at the jugular notch, the throat comes the and you put an end to discipline on the pit of of the throat, cessation of the throat, hunger the point of inquiry of the cavity in the can be overcome
kṣut-pipāsā-nivṛttiḥ
hunger and thirst disappear. cessation of hunger and hunger and thirst. the throat eradicates of hunger and thirst is and thirst leave. for samyama throat, hunger and by samyama on the
thirst. hunger and thirst. achieved. provides an thirst are subdued. throat hollow.
understanding of
thirst and hunger.
This enables one to
control their extreme
symptoms.

3.31 kūrma-nāḍyāṃ By practicing samyama on kurma [By samyama] on the subtle This is a stable state of Focusing with perfect By samyama on the By samyama on the Samyama on the From perfect discipline Stability can be
nadi, the energy pathway just tortoise channel, steadiness the channels of the turtle. discipline on the ‘tortoise kurma nadi (a subtle tortoise channel, below chest area and of the "tortoise vein", achieved by
sthairyam
below the jugular notch, one gains is attained. channel’, one cultivates tortoise-shaped tube the throat, steadiness inquiry into the one's being becomes samyama on the
steadiness of mind and body. steadiness located below the is attained. sensations felt there steady. kurma nadi (tortoise
throat), motionlessness in different physical vein).
in the meditative and mental states
posture is achieved. gives one the means
to remain stable and
calm even in very
stressful situations.

3.32 mūrdha-jyotiṣi By practicing samyama on the light [By samyama] on the light Turn it upon the radiance Focusing with perfect By samyama on the By samyama on the Samyama on the From perfect discipline Samyama on the
that appears at the crown chakra in the skull, a vision of the at the tip of the head, and discipline on the light in light at the crown of the coronal light of the source of high of the light in the head, light in the head
siddha-darśanam
during meditation, one gains the siddhas, perfected beings, you will see the powers. the crown of the head, head (sahasrara head, visions of the intelligence in an one gets a vision of the brings vision of
ability to tune in to the same is attained. one acquires the chakra), visions of siddhas, the masters individual develops perfected beings. perfected beings.
visions that the yoga masters and perspective of the masters and adepts are can come. supernormal
adepts had access to. perfected ones. obtained. capabilities.

3.33 prātibhāt vā All of this insight can also be Or, by intuition, comes All of them come from Or, all these Or, in the knowledge Or, through the Anything can be From intuition, one And, knowledge of
gained through spontaneous [knowledge of] everything. total understanding. accomplishments may that dawns by intuitive light of higher understood. With knows everything. the all can be
sarvam
intuition. be realized in a flash of spontaneous knowledge, anything each attempt fresh reached through
spontaneous illumination enlightenment (through might become known. and spontaneous intuitive perception.
a life of purity), all the understanding arises.
powers come by
themselves.

3.34 hṛdaye citta- Practicing samyama on the heart [By samyama] on the heart, Turn it upon the heart, Focusing with perfect By samyama on the By practicing Samyama on the From perfect discipline Samyama on the
center frees the mind from being knowledge of the mind and you will know the discipline on the heart, heart, the knowledge of samyama on the heart, heart will definitely of the heart, one has heart leads to an
saṃvit
trapped by the limitations of the ensues. mind. one understands the the mind-stuff is knowledge of the mind reveal the qualities of full consciousness of understanding of
senses and gives clarity and nature of consciousness obtained. is attained. the mind. one's thought. chitta.
understanding of the subtle
aspects of the mind.
 Christopher Wallis Alan Finger
3.35 sattva- One gains knowledge of pure
consciousness by practicing
puruṣayoḥ atyanta-
samyama on the distinction
asaṅkīrṇayoḥ between the buddhi, which is the
pratyaya-aviśeṣaḥ most discriminating part of the
bhogaḥ para- mind, and pure consciousness.
arthatvāt sva-artha-
saṃyamāt puruṣa-
jñānam
3.36 tataḥ prātibha- This knowledge gives one
extrasensory awareness (that is,
śrāvaṇa-vedana-
clairvoyance, clairaudience,
ādarśa-āsvāda-vārtāḥ clairsentience, clairgustance, and
jāyante clairalience).
3.37 te samādhau These extrasensory powers can
become obstacles to being in
upasargāḥ vyutthāne
samadhi because they themselves
siddhayaḥ are manifestations in the world of
the senses and can create
attachment to the things of the
senses.
3.38 bandha-kāraṇa- The mind is usually active and
busy in the world of the senses.
śaithilyāt pracāra-
When one can transcend the
saṃvedanāt ca mental attachments that inevitably
cittasya para-śarīra- arise from the active mind, one can
āveśaḥ access a deeper level of sensing
into one's own body. In the same
way, one can also sense what
state another person's body is in.
Edwin F. Bryant
Wordly experience consists
of the notion that there is no
distinction between the
purusa self and pure
intelligence, although these
two are completely distinct.
Worldly experience exists
for another [i.e. for purusa].
[By samyama] on that which
exists for itself [i.e. on
purusa], comes knowledge
of purusa.
From this, intuition as well
as higher hearing, touch,
vision, taste, and smell are
born.
These powers are
accomplishments for the
mind that is outgoing but
obstacles to samadhi.
By loosening the cause of
bondage, and by knowledge
of the passageways of the
mind, the mind can enter
into the bodies of others.
Geshe Michael Roach
The causes for reality and
the person, however very
distinct from one another
these two may be, are no
different. We experience
them not because of
something outside of
ourselves, but as
something from ourselves.
Turn the combined effort
upon this, and you will
understand the person.
With this you develop
supernormal abilities of
hearing, touch, sight,
taste, and smell.
During meditation, these
could be an obstacle;
when you rise from
meditation, they are
powers.
When you loosen the ties
that bind you, and know
this for a prison, then you
can send your mind to
enter another body.
Chip Hartranft
Experience consists of
perceptions in which the
luminous aspect of the
phenomenal world is
mistaken for absolutely
pure awareness.
Focusing with perfect
discipline on the different
properties of each yields
insight into the nature of
pure awareness.
Following this insight,
the senses - hearing,
feeling, seeing, tasting,
smelling - may suddenly
be enhanced.
These sensory gifts may
feel like attainments, but
they distract one from
integration.
By relaxing one’s
attachment to the body,
and becoming
profoundly sensitive to
its currents,
consciousness can enter
another’s body.
Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
The intellect and the The having of The mind, which is Worldly experience is When the quality of
Purusha (or Atman) are experiences comes subject to change, caused by a failure to perfect sattva is
totally different, the from a presented idea and the Perceiver, differentiate between close to the quality
intellect existing for the only when there is a which is not, are in the lucid quality of of Purusha,
sake of the Purusha, commingling of the proximity but are of nature and the spirit. experience serves
while the Purusha exists subtlest aspect of mind distinct and different From perfect discipline Purusha. By
for its own sake. Not (sattva) and pure characters. When the of the distinction samyama on the
distinguishing this is the consciousness mind is directed between spirit as the purposes of perfect
cause of all (purusha), which are externally and acts subject of itself and the sattva, one gains
experiences; and by really quite different. mechanically toward lucid quality of nature insight into
smayama on the Samyama on the pure objects there is either as a dependent object, Purusha.
distinction, knowledge consciousness, which pleasure or pain. one gains knowledge
of the Purusha is is distinct from the When at the of the spirit.
gained. subtlest aspect of appropriate time,
mind, reveals however, an
knowledge of that pure individual begins
consciousness. inquiry into the very
nature of the link
between the
Perceiver and
perception the mind
is disconnected from
external objects and
there arises the
understanding of the
Perceiver itself.
From this knowledge From the light of the Then one begins to This knowledge Thus, subtle
arises superphysical higher knowledge of acquire extraordinary engenders intuitive hearing, touching,
hearing, touching, that pure capacities for forms of hearing, seeing, tasting, and
seeing, tasting, and consciousness or perception. touch, sight, taste, and smelling are born.
smelling through purusha (3.36) arises smell.
spontaneous intuition. higher, transcendental,
or divine hearing,
touch, vision, taste,
and smell.
These (superphysical These experiences For an individual who If they become a These powers
senses) are obstacles to resulting from may revert to a state distraction these (siddhis) are
(nirbija) samadhi but are samyama are of distraction, this powers of perfection attainments in the
siddhis (powers or obstacles to samadhi, extraordinary are impediments to world, but they are
accomplishments) in the but appear to be knowledge and the pure contemplation. impediments to
worldly pursuits. attainments or powers capabilities acquired samadhi.
to the outgoing or through samyama
worldly mind. are worth
possessing. But for
one who seeks
nothing less than a
sustained state of
Yoga the results of
samyama are
obstacles in
themselves.
By the loosening of the By loosening or letting By inquiring into the From loosening the Being free of the
cause (of the bondage go of the causes of cause of this rigid fetters of bondage to sources of
of mind to body) and by bondage and situation binding the the body and from bondage,
knowledge of the attachment, and by mind to the individual awareness of the perceiving the
procedure of the mind- following the and examining the body's fluidity, one's manifestations of
stuff's functioning, knowledge of how to means of relaxing thought can enter into another, one is able
entering another's body go forth into the this rigidity there is the body of another. to enter their body
is accomplished. passages of the mind, great potential for an through
there comes the ability individual to reach consciousness.
to enter into another beyond the confines
body. of himself.
 Christopher Wallis Alan Finger
3.39 udāna-jayāt jala- By doing samyama on udana vayu
(the type of energy that flows up
paṅka-kaṇṭaka-aādiṣu
and out, away from the earth), one
asaṅgaḥ utkrāntiḥ ca becomes light and gains the ability
to walk over mud, thorns, and
objects of that nature. This leads to
the possibility of levitation.
3.40 samāna-jayāt By doing samyama on samana
vayu (the type of energy that
jvalanam
creates heat, fire, and
metabolism), one develops tejas, a
protective magnetic radiance
around the body.
3.41 śrotra-ākāśayoḥ By doing samyama on the element
of space and its organ of
sambandha-
knowledge, the power of hearing,
saṃyamāt divyaṃ one develops the ability to hear
śrotram more subtle levels of sound waves,
which are normally not available to
the senses.
3.42 kāya-ākāśayoḥ By doing samyama on the
relationship of the body and space,
sambandha-
the body becomes as light as
saṃyamāt laghu-tūla- cotton. Then it becomes possible
samāpatteḥ ca ākāśa- to project one's consciousness
gamanam beyond the body so that it
perceives everything in space.
3.43 bahiḥ akalpitā When thought waves without form
are projected outside of the body,
vṛttiḥ mahā-videhāḥ
this is called "mahvideha" By
tataḥ prakāśa- practicing samyama on the state of
āvaraṇa- kṣayaḥ mahavideha, avidya, which veils
the spiritual light, is removed.
3.44 sthūla-svarūpa- By purposeful samyama on the
connectedness between the gross,
sūkṣma-anvaya-
subtle, and causal aspects of the
arthavattva- five elements, one gains mastery
saṃyamāt bhūta over the elements.
jayaḥ
Edwin F. Bryant Geshe Michael Roach
By mastery over the udana When you gain mastery
vital air, one attains [the over the upward-running
power of] levitation and wind, then you can pass
does not come into contact unimpeded over bodies of
with water, mud, and water, swamps, thorn
thorns, etc. bushes, and the like.
By mastery over the When you gain mastery
samana vital air, radiance is over the co-resident wind,
attained. you gain inner fire.
By samyama on the When you turn the
relationship between the combined effort upon the
organ of hearing and the relationship between the
ether, divine hearing is ear and space, you gain
attained. the angel power of
hearing.
By performing samyama on When you turn this effort
the relationship between the upon the relationship
body and ether, and by between the body and
performing samapatti on the space, you gain a power
lightness of cotton, one of meditation where you
acquires the ability to travel become light as a wisp of
through the sky. cotton, and can thus fly
through the sky.
The state of mind Those who no longer
[projected] outside [of the perceive anything as
body], which is not an being outside experience
imagined state, is called the the transformation into the
great out-of-body ultimate body. With this,
[experience]. By this, the every veil that covers the
covering of the light [of light is destroyed.
buddhi] is destroyed.
By samyama on the gross Turn the combined effort
nature, essential nature, upon the fact that this
subtle nature, constitution, gross body is an object
and purpose [of objects, that comes from that
one attains] mastery over subtle nature, and you'll
the elements. gain mastery over the
elements.
Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
By mastering the flow of By mastery over the By the mastery over By mastering the From mastery of the From the mastery
energy in the head and udana nerve current udana, the upward forces that transmit vital breath rising in the of the movement of
neck, one can walk (the upward vital air), flowing prana vayu, sensations from the body, one does not subtle breath rising
through water, mud, one accomplishes there is a cessation of body to the mind it is sink into water, mud, in the body, one is
thorns, and other levitation over water, contact with mud, possible to master or thorns, but rather freed from being
obstacles without swamps, thorns, etc. water, thorns, and the external stimuli. rises above them. caught by mud,
touching down, but and can leave the body other such objects, For instance, one thorns, and water
rather floating over at will. and there ensues the can tolerate water of and one can rise
them. rising or levitation of any temperature or above them.
the body. the effects of thorns
or one can walk on
unstable surfaces
and even feel as light
as a balloon.
By mastering the flow of By mastery over the By mastery over By mastering From mastery of the Radiance is the
energy through the solar samana nerve current samana, the prana samana one can breath of fire in the result of mastery of
plexus, one becomes (the equalizing vital air) flowing in the navel experience belly, one acquires a the movement of
radiant. comes radiance to area, there comes sensations of fiery radiance. the mid-breath.
surround the body. effulgence, radiance, excessive heat.
or fire.
By focusing with perfect By samyama on the By samyama over the Samyama on the From perfect discipline The divine ear
discipline on the way relationship between relation between relationship between of the relation between develops with
sound travels through ear and ether, space and the power the sense of hearing the ear and space, one samyama on the
the ether, one acquires supernormal hearing of hearing, the higher, and space develops has divine hearing. connection
divine hearing. becomes possible. divine power of an extraordinary between ear and
hearing comes. sense of hearing. space.
By focusing with perfect By samyama on the By Samyama on the By samyama on the From perfect discipline From samyama on
discipline on the body’s relationship between the relationship between relationship between of the relation between the connection
relationship to the ether, body and ether, the body and space the body and space, the body and space between the body
and developing lightness of cotton fiber (akasha) and by and examining the and from and space and by
coalesced contemplation is attained, and thus concentrating on the properties of objects contemplative poise in samapatti with the
on the lightness of traveling through the lightness of cotton, that can float such as which the body is as lightness of cotton,
cotton, one can travel ether becomes possible. passage through cotton fluff, the light as cotton, one can one can move
through space. space can be attained. knowledge to move move through space. through space at
about in space can will.
be achieved.
When consciousness By samyama on thought When the formless By examining these The turning of thought The veil covering
completely disengages waves unidentified by thought patterns of phenomena and without reference to the light within is
from externals - the and external to the body mind are projected developing the external world is destroyed by
‘great disembodiment’ - (maha-videha, or the outside of the body, it conditions when the called "the great contacting the state
then the veil lifts from great bodilessness), the is called maha-videha, mind does not disembodied thought"; of consciousness
the mind’s luminosity. veil over the light of the a great disincarnate confuse perceptions, from this the veil that which is beyond the
Self is destroyed. one. By samyama on there arises an obscures the light is body and is
that outward extraordinary faculty destroyed. inconceivable.
projection, the veil with which one can
over the spiritual light probe other minds. In
is removed. addition the clouds
that obscure correct
perception are
minimized.
By observing the By samyama on the By samyama on the Samyama on the From perfect discipline From samyama on
aspects of matter - gross and subtle five forms of the origin of matter in all of the gross, intrinsic, gross, intrinsic,
gross, subtle, intrinsic, elements and on their elements (bhutas), its forms, subtle, relational, and subtle, relational,
relational, purposive - essential nature, which are gross form, appearances, and purposive aspects of and purposive
with perfect discipline, correlations and essence, subtleness, uses can develop the elements of matter, aspects of the
one masters the purpose, mastery over interconnectedness, into mastery of the one attains mastery elements of matter,
elements. them is gained. and its purpose, then elements. over them. one attains mastery
mastery over those over them.
bhutas is attained.
 Christopher Wallis Alan Finger
3.45 tataḥ aṇimā- From this mastery of the five
elements arises the ability to
aādi- prādurbhāvaḥ
perfect the body and its functions
kāya-sampat-tata◌़- by reaching into the smallest
dharma- structures that make up the body
(the atoms).
anabhighātaḥ ca
3.46 rūpa-lāvaṇya- This mastery gives one's form the
beauty, strength, and durability of
bala- vajra-
a diamond, enabling one to
saṃhananatvāni withstand the challenges that life
kāya-sampat presents.
3.47 grahaṇa- By purposeful samyama on the
process of perception, one
svarūpa-asmitā-
understands the essential nature
anvaya-arthavattva- of the ego, and this gives mastery
saṃyamāt indriya- over the senses.
jayaḥ
3.48 tataḥ By this mastery over the senses
and the organs of perception and
manojavitvaṃ
knowledge, one can function at the
vikaraṇa-bhāvaḥ speed of the mind, which is
pradhāna-jayaḥ ca beyond the realm of the physical
senses. This gives understanding
of how nature's finer forces unfold
into the matrix of this manifested
plane.
Edwin F. Bryant
As a result of this, there are With this you attain power
no limitations on account of at microscopic levels and
the body's natural abilities; all the rest.
mystic powers such as
anima, etc., manifest; and
the body attains perfection.
The perfection of the body
consists of [possessing]
beauty, charm, strength,
and the power of a
thunderbolt.
By the performance of
samyama on the process of
knowing, on the essence
[the sense organs], on ego,
on the constitution [of the
gunas], and on the purpose
[of the gunas] comes
control over the senses.
As a result of this comes
speed like the speed of
mind, activity independent
of the bodily senses, and
mastery over primordial
matter.
Geshe Michael Roach
You achieve a perfect
body, which cannot be
hurt by any existing thing.
You gain the body of
perfection: exquisite in its
appearance, strong, solid
as diamond itself.
If you turn the combined
effort upon the fact that
the senses which hold
onto objects also follow
upon their true nature,
their real self, then you
gain mastery over the
powers of sense.
This then you also master
that thing which takes the
aspect: the main thing, the
swift messenger of the
mind.
Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
Then extraordinary From that comes Through that mastery When the elements Then extraordinary Then extraordinary
faculties appear, attainment of anima and over the elements, are mastered one is powers appear, such powers appear,
including the power to other siddhis, bodily comes the abilities of no longer disturbed as the power to be as such as the power
shrink to the size of an perfection and the non- making the body by them. The body small as an atom, as to be as small as
atom, as the body obstruction of bodily atomically small, reaches perfection well as bodily an atom, as well as
attains perfection, functions by the perfect, and and extraordinary perfection and bodily perfection
transcending physical influence of the indestructible in its capabilities become immunity from the and indestructibility.
law. elements. (Note: The characteristics or possible. constraints of matter.
eight major siddhis components, as well
alluded to here are: as bringing other such
Anima - to become very powers.
small. Mahima - to
become very big.
Laghima - very light.
Garima - heavy. Prapti -
to reach anywhere.
Prakamya - to achieve
all one's desires. Isatva
- ability to create
anything. Vasitva -
ability to command and
control everything.
This perfection includes Beauty, grace, strength, This perfection of the Perfection in the Bodily perfection Perfection of the
beauty, grace, strength, and adamantine body includes beauty, body means good includes beauty, grace, body is expressed
and the durability of a hardness constitute gracefulness, strength, features, strength, and a in beauty of form,
diamond. bodily perfection. and adamantine attractiveness to diamond's hard glow. vigor, strength, and
hardness in taking the others, physical firm stability.
blows that come. firmness, and
unusual physical
strength.
By observing the various By samyama on the By samyama on the Mastery over the From perfect discipline Samyama on the
aspects of the sense power of perception and process of perception senses is achieved of the receptive, real nature of the
organs - their processes on the essential nature, and action, essence, I- through samyama on intrinsic, egoistic, senses and their
of perception, intrinsic correlation with the ego ness, connectedness, the ability of the relational, and process of
natures, identification as sense and purpose of and purposefulness of senses to observe purposive functions of perception and of
self, interconnectedness, the sense organs, senses and acts, their respective the sense organs, one identification with
purposes - with perfect mastery over them is mastery over those objects, how such attains mastery over the separate self
discipline, one masters gained. senses and acts objects are them. leads to mastery
them. (indriyas) is attained. understood, how the over the senses.
individual identifies
with the object, how
the object, the
senses, the mind,
and the Perceiver are
interrelated, and
what results from
such perception.
Then, free from the From that, the body By that mastery over Then the response of From this one acquires From this one
constraints of their gains the power to the senses and acts the senses will be as quickness of mind, acquires quickness
organs, the senses move as fast as the (indriyas), there comes swift as that of the perception without the of mind, super-
perceive with the mind, ability to function quickness of mind, mind. They will aid of the senses, and sensual perception
quickness of the mind, without the aid of the perception with the perceive acutely and mastery over and mastery over
no longer in the sway of sense organs, and physical instruments of the individual will primordial matter. primordial matter.
the phenomenal world. complete mastery over perception, and have the capacity to
the primary cause mastery over the influence the
(Prakritit). primal cause out of characteristics of the
which manifestation elements.
arises.
 Christopher Wallis Alan Finger Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra

3.49 sattva-puruṣa- When one has a correct Only for one who discerns This then becomes the Once one just sees the By recognition of the To one well Where there is clear For one who is Knowledge of all
understanding of the distinction the difference between the support of all things; for all distinction between pure distinction between established in the understanding of the attentive to the and sovereignty
anyatā-khyāti-
between the buddhi and pure purusa and the intellect do things - whether the reality awareness and the sattva (the pure knowledge of the difference between distinction between the over all are
mātrasya sarva- consciousness, one can perceive omniscience and around us or the people luminous aspect of the reflective nature) and distinction between the the Perceiver and the lucid perfection of achieved from a
bhāva- all the states of consciousness and omnipotence accrue. themselves - are nothing phenomenal world, all the Self, supremacy purest aspect of mind mind, all the various nature and the spirit, discernment of the
adhiṣṭhātṛtvaṃ sarva- all the wisdom contained in them. more than its conditions are known over all states and and consciousness states of mind and omniscience and difference between
manifestations. and mastered. forms of existence itself, there comes what affects them power over all states of sattva and
jñātṛtvaṃ ca (omnipotence) is supremacy over all become known.Then, existence result. Purusha.
gained. forms or states of the mind becomes a
existence, as well as perfect instrument for
over all forms of the flawless
knowing. perception of
everything that need
be known.

3.50 tat-vairāgyāt api When one is not attached even to By detachment even from And if we can avoid When one is unattached By non-attachment even With non-attachment Freedom, the last From dispassion even Vairagya even from
the powers that this wisdom can this attainment [i.e. attachment even to this, even to this omniscience to that (all these or desirelessness even goal of Yoga, is toward these powers, this destroys the
doṣa-bīja-kṣaye
bring, then the seeds of karma are omniscience and we can destroy all the and mastery, the seeds siddhis), the seed of for that supremacy attained only when freedom of the spirit seed of bondage
kaivalyam deactivated, and one gains the omnipotence], and upon the negative sees. Herein lies of suffering wither, and bondage is destroyed over forms and states the desire to acquire occurs with the and leads to
ability to live in a state of freedom destruction of the seeds of total purity. pure awareness knows it and thus follows of existence and the extraordinary destruction of the Kaivalya (freedom
from karmic attachment. all faults, kaivalya, the stands alone. Kaivalya. omniscience (3.50), knowledge is seeds of sin. without measure).
supreme liberation ensues. the seeds at the root of rejected and the
those bondages are source of obstacles
destroyed, and is completely
absolute liberation is controlled.
attained.

3.51 sthāni- There is always the temptation to
demonstrate the powers that come
upanimantraṇe
with this knowledge. Even if this is
saṅga-smaya- done in a spiritual context, this can
akaraṇaṃ punaḥ lead right back to a sense of pride
aniṣṭa-prasaṅgāt and attachment to the ego.
If solicited by celestial
beings, [the yogi] should not
become smug, because the
tendency toward
undesirable consequences
can once again manifest.
And there will come a time
when they invite you to
take your place with them.
You must become a
source of pride for your
family, or you'll again fall
victim to all you sought to
avoid.
Even if the exalted
beckon, one must avoid
attachment and pride, or
suffering will recur.
The Yogi should neither When invited by the The temptation to One should avoid One should not
accept nor smile with celestial beings, no accept the respectful enthusiasm or pride in respond with
pride at the admiration cause should be status as a the enticements of the pleasure or pride to
of even the celestial allowed to arise in the consequence of gods, lest harmful the alluring
beings, as there is the mind that would allow acquiring knowledge attachments recur. invitations of
possibility of his getting either acceptance of through samyama exalted beings lest
caught again in the the offer, or the smile should be restrained. harmful attachment
undesirable. of pride from receiving Otherwise, one is led recur.
the invitation, because to the same
to allow such thoughts unpleasant
to arise again might consequences that
create the possibility of arise from all
repeating undesirable obstacles to Yoga.
thoughts and actions.

3.52 kṣaṇa-tat- By doing samyama on the By performing samyama on If you turn the combined Focusing with perfect By samyama on single By samyama over the Samyama on time From perfect discipline From samyama on
continuous succession of moments the moment, and its effort upon the two stages discipline on the moments in sequence moments and their and its sequence of moments and their the moment of time
kramayoḥ saṃyamāt
in time, one experiences viveka, sequence, one attains of this moment, then you succession of moments comes discriminative succession, there brings about absolute sequence in time, one and on time
vivekajaṃ jñānam the ability to perceive things as knowledge born of gain the knowledge that in time yields insight knowledge. comes the higher clarity. has the knowledge sequence, jnana
they really are, without the coloring discrimination. comes from not born of discrimination. knowledge that is born born of discrimination. born of viveka,
of the individual mind. discriminating. from discrimination. insight born of
discernment, is
gained.

3.53 jāti-lakṣaṇa- When one becomes aware of this As a result of this, there is You then attain the ability This insight allows one Thus, the From that This clarity makes it Through discrimination Through
moment-to-moment unfoldment of discernment of two to be in the two equally, to tell things apart which, indistinguishable discriminative possible to one comprehends discernment one
deśaiḥ anyatā-
time, one perceives the essential comparable things that are unrestricted by anything: through similarities of differences between knowledge (3.53) distinguish objects differences of origin, realizes the
anavacchedāt sameness of things while also not distinguishable by by birth, or type, or place. origin, feature, or objects that are alike in comes awareness of even when the characteristic, or different origins,
tulyayoḥ tataḥ perceiving the differences created species, characteristics, or position, had seemed species, characteristic the difference or distinction is not position that characteristics, and
pratipattiḥ by karma (differences in birth, location. continuous. marks and positions distinction between apparently clear. distinguish two positions which
attributes, social position, and so become distinguishable. two similar objects, Apparent similarity seemingly similar distinguish two
on). which are not normally should not deter one things. seemingly similar
distinguishable by from the distinct things.
category, perception of a
characteristics, or chosen object.
position in space.
 Christopher Wallis Alan Finger
3.54 tārakaṃ sarva- This ability to see the sameness
and the differences simultaneously
viṣayaṃ sarvathā-
in all conditions is the power of
viṣayam akramaṃ ca seeing things as they really are,
iti vivekajaṃ jñānam without the coloring of the mind
and senses.
3.55 sattva- The mind is still when it is
reflecting only pure consciousness
puruṣayoḥ śuddhi-
and not "colored" reactions from
sāmye kaivalyam iti the senses and ego. This is
kaivalya, freedom from the effects
of karma.
The Freedom of Living Every
kaivalya-pādaḥ Moment From the Now
4.1 janma-oṣadhi- One is either born with the siddhis
or they arise from using herbs,
mantra-tapaḥ
repeating mantras, mental focus
samādhijāḥ and purification, and being in the
siddhayaḥ state of samadhi.
4.2 jāti-antara- Going through the natural cycles of
birth and death is the process by
pariṇāmaḥ prakṛti-
which an individual's
āpūrāt consciousness evolves.
4.3 nimittam Like the flow of water, the
evolution of consciousness is
aprayojakaṃ
effortless. All we need to do is to
prakṛtīnāṃ varaṇa- remove the barriers within us that
bhedaḥ tu tataḥ block it from flowing, as a farmer
kṣetrikavat removes rocks and trees that block
the flow of water into the fields.
4.4 nirmāṇa-citta- The form that consciousness takes Created minds are made
in an individual is always shaped
anyasmitā-mātrāt
by asmita, which is our tendency to
identify with sense experiences.
Edwin F. Bryant
Knowledge born of
discrimination is a liberator;
it has everything as its
object at all times
simultaneously.
When the purity of the
intellect is equal to that of
the purusa, kaivalya
liberation ensues.
Absolute Independence
The mystic powers arise
due to birth, herbs, mantras,
the performance of
austerity, and samadhi.
The changes [in bodily
forms that take place] in
other births is due to the
filling in by prakrti.
The instrumental cause of
creation is not its creative
cause, but it pierces the
covering from creation like a
farmer [pierces the barriers
between his fields].
from ego only.
Geshe Michael Roach
You attain the knowledge
that comes from
discriminating; the one
that frees you, where we
are able to see all things
and the way all things are,
without having to alternate
between the two.
When the person and the
reality around that person
are equally pure, this is
total purity.
The Chapter on Total
Purity
Powers can be attained
either at birth, through
herbs, spells, extreme
practices, or through deep
meditation.
The transformation that
occurs between births is
fulfilled by nature.
In order to be released
from them, we must
destroy the veil of the
qualities of things. And
then we must become as
gardeners.
Emanations are only
possible because of the
self-nature of the states of
mind.
Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
In this way, The discriminative That higher knowledge Such clarity is not Knowledge born of This jnana born of
discriminative insight knowledge that is intuitive and exclusive of any discrimination is viveka is liberating,
deconstructs all of the simultaneously transcendent, and is object, any particular transcendent, comprehensive,
phenomenal world’s comprehends all objects born of discrimination; situation, or any comprehensive, eternal, and freed
objects and conditions, in all conditions is the it includes all objects moment. It is not the concerned with all of time sequence.
setting them apart from intuitive knowledge within its field, all result of sequential states of things, and
pure awareness. which brings liberation. conditions related to logic. It is immediate, instantaneous.
those objects, and is spontaneous, and
beyond any total.
succession.
Once the luminosity and When the tranquil mind With the attainment of Freedom is when the Absolute freedom When sattva and
transparency of attains purity equal to equality between the mind has complete occurs when lucidity of Purusha are equal
consciousness have that of the Self, there is purest aspect of sattvic identity with the material nature and in purity, Kaivalya is
become as distilled as Absoluteness. So buddhi and the pure Perceiver. spirit are in pure there. It is thus.
pure awareness, they concludes the Sutras of consciousness of equilibrium.
can reflect the freedom Book Three purusha, there comes
of awareness back to absolute liberation,
itself. and that is the end.
Freedom Portion on Absolute Freedom Absolute Freedom Freedom Without
Absoluteness Measure
The attainments brought Siddhis are born of The subtler Exceptional mental The powers of Powers may be
about by integration may practices performed in attainments come with capabilities may be perfection that arise present at birth, or
also arise at birth, previous births, or by birth or are attained achieved by: genetic through pure they may result
through the use of herbs, mantra repetition, through herbs, mantra, inheritance, the use contemplation may from drugs,
herbs, from intonations, asceticism, or by austerities or of herbs as also accrue from mantras, tapas, or
or through austerity. samadhi. concentration. prescribed in the magical herbs, spells, samadhi.
Vedas, reciting or ascetic practice in a
incantations, rigorous previous birth.
austerities, and
through that state of
mind that remains
with its object without
distractions
[samadhi].
Being delivered into a The transformation of The transition or Change from one set The transformation Transformation into
new form comes about one species into transformation into of characteristics to from one species into a new state of
when natural forces another is brought about another form or type of another is essentially another at birth results being is the result
overflow by the inflow of Nature. birth takes place an adjustment of the from an overflow of of the fullness of
through the filling in of basic qualities of material forces. the unfolding of the
their innate nature. matter. inherent potential of
Prakriti.
The transformation into Incidental events do not Incidental causes or But such intelligence There is no efficient The apparent
this form or that is not directly cause natural actions do not lead to can only remove cause of these causes of
driven by the causes evolution; they just the emergence of obstacles that material forces, but a transformation do
proximate to it, just remove the obstacles as attainments or obstruct certain breaching of the not in fact bring it
oriented by them, the a farmer (removes the realization, but rather, challenges. Its role is barriers that contain about. They merely
way a farmer diverts a obstacles in a water come by the removal no more than that of them, as when a remove the
stream for irrigation. course running in his of obstacles, much like a farmer who cuts a farmer irrigates fields. obstacles to natural
field). the way a farmer dam to allow water to growth, as a farmer
removes a barrier flow into the field clears the ground
(sluice gate), so as to where it is needed. for the crops.
naturally allow the
irrigation of his field.
Feeling like a self is the A Yogi's egoity alone is The emergent mind With exceptional Individual thoughts are Fabricating minds
frame that orients the cause of (other fields springs forth mental faculties an constructed from a arise only from
consciousness toward artificially) created from the individuality of individual can measure of egoism. asmita.
individuation. minds. I-ness (asmita). influence the mental
state of other beings.
 Christopher Wallis Alan Finger
4.5 pravṛtti-bhede Consciousness that has not been
shaped by asmita is the same in all
prayojakaṃ cittam
beings. When there is asmita,
ekam anekeṣām consciousness takes on many
forms and functions.
4.6 tatra dhyānajam When an individual's
consciousness is effortlessly held
anāśayam
in a state where there is no
fragmentation of thought, this is
dhyana. In this state, karmic
impressions are deactivated.
4.7 karma-aśukla- In dealing with the material plane,
the mind constantly defines one
akṛṣṇaṃ yoginaḥ
thing in opposition to another. In
trividham itareṣām this dual state, the mind sees
things as either "black" or "white",
which are really two poles of the
same continuum. The yogi,
remaining in the state of dhyana,
sees things from another
dimension of perception, not
governed by this duality. Living
from the perspective of dhyana is
the key to remaining unaffected by
the duality created by the mind and
to becoming free from the effects
of karma.
4.8 tataḥ tat-vipāka- How we perceive and act on our
perceptions has a direct impact on
anuguṇānām eva
how our samskaras will manifest in
abhivyaktiḥ the future, according to the
vāsanānām conditions we are in.
4.9 jāti-deśa-kāla- Samskaras, or karmic impressions,
that are linked with memory persist
vyavahitānām api
and manifest at some point in the
ānantaryaṃ smṛti- future, whether in a different time
saṃskārayoḥ eka- or place or even in a different
rūpatvāt lifetime.
4.10 tāsām anāditvaṃ Karma exists outside of time and
creates the samskaras that drive
ca āśiṣaḥ nityatvāt
us in time. As long as there are
samskaras, there will always be
the desire for life to manifest.
Edwin F. Bryant
There is one mind, among
the many [created by the
yogi], which is the director
in the different activities [of
the different bodies].
From these [five types of
minds that possess siddhis],
the one born of meditation
is without the storehouse of
karma.
The karma of a yogi is
neither white nor black; of
everyone else, it is of three
types.
From [these three types of
karma] the activation of only
those subliminal
impressions that are ready
for fruition [in the next life]
occurs.
Because they are identical,
there is an uninterrupted
connection between
memory and samskara,
even though they might be
separated by birth, time,
and place.
The samskaras are They see them forever,
beginningless, because the back to no beginning,
desire [for life] is eternal. ahead with nothing left.
Geshe Michael Roach
When you destroy the
mistaken attitude, then the
mind is released from
ideas of one or many.
Powers can be attained
either at birth, through
herbs, spells, extreme
practices, or through deep
meditation.
Deeds done by a true
practitioner are neither
white nor black. Those
done by others are of
three different kinds.
At that point, the
corresponding
consequences that will
ripen from these are
perfectly obvious to them
from the seeds they've
planted.
Distant lifetimes, distant
places, and distant times
all become entirely here
and now, for the thought
of them and the seeds for
them assume the exact
same form.
Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra
A succession of Although the functions
consciousnesses, in the many created
generating a vast array minds may differ, the
of distinctive original mind-stuff of the
perceptions, appear to Yogi is the director of
consolidate into one them all.
individual
consciousness.
Once consciousness is Only the minds born of
fixed in meditative meditation (the
absorption, it no longer artificially created ones)
contributes to the store are free from karmic
of latent impressions. impressions.
The actions of a realized The actions of the Yogi
yogi transcend good and are neither white (good)
evil, whereas the actions nor black (bad), but the
of others may be good actions of others are of
or evil or both. three kinds; good, bad,
and mixed.
Each action comes to Of these (actions), only
fruition by coloring latent those vasanas
impressions according to (subconscious
its quality - good, evil, or impressions) for which
both. there are favorable
conditions for producing
their fruits will manifest
in a particular birth.
Because the depth Although desires are
memory and its latent separated from their
impressions are of a fulfillments by class,
piece, their dynamic of space and time, they
cause and effect flows have uninterrupted
uninterruptedly across relationship because the
the demarcations of impressions (of desires)
birth, place, and time. and memories of them
are identical.
They have always Since the desire to live
existed, because the will is eternal, impressions
to exist is eternal. are also beginningless.
While the activities of These influences A single thought But there is one
the emergent mind also depends on the produces the diverse mind that is the
fields may be diverse, state of the recipient. activities of many source of the many
the one mind is the thoughts. minds which are
director of the many. involved in activity.
Of these mind fields, Influence on another A thought born of What is born of
the one that is born by one whose mind meditation leaves no dhyana leaves no
from meditation is free is in a state of trace of subliminal trace of
from any latent dhyana can never intention. impressions
impressions that could increase anxiety or (samskara).
produce karma. other obstacles. In
fact, they are
reduced.
The actions of yogis And they act without The action of a yogi is The actions of a
are neither white nor any motivation while neither black nor white; yogi are beyond
black, while they are others who also have that of others is black good and evil, the
threefold for others. exceptional or white, or black and actions of others
capabilities act with white. are threefold (good,
some motivation or bad and mixed).
other.
Those threefold Because the Each color of action These actions sow
actions result in latent tendency of the mind leaves memory traces the seeds of
impressions (vasanas) to act on the basis of corresponding to the vasanas - deep
that will later arise to the five obstacles, fruition of the action. tendencies and
fruition only such as habit patterns -
corresponding to those misapprehension, which bear fruit
impressions. has not been erased, corresponding to
they will surface in their nature.
the future to produce
their unpleasant
consequences.
Since memory (smriti) Memory and latent From the uniformity of Because memory
and the deep habit impressions are memory and subliminal and samskaras are
patterns (samskaras) strongly linked. This impressions, the both results of the
are the same in link remains even if continuity of subliminal sequence of karma,
appearance, there is there is an interval of impressions is their continuity is
an unbroken continuity time, place, or sustained, even maintained even if
in the playing out of context between through interruptions of their cause is
those traits, even similar actions. birth, place, and time. separated from
though there might be their effect by time,
a gap in location, time, by space or by
or state of life. lifetimes.
There is no beginning There is a strong These subliminal These samskaras
to the process of these desire for immortality impressions are are without
deep habit patterns in all men at all times. without beginning beginning because
(samskaras), due to Thus these because the desires the desires that
the eternal nature of impressions cannot that sustain them are sustain them are
the will to live. be ascribed to any eternal. everlasting.
time.
 Christopher Wallis Alan Finger Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra

4.11 hetu-phala- Samskaras are part of the subtle Since [samskaras] are held The structure of causes Since its cause, effect, The impressions being Since the impressions These tendencies Since the subliminal Samskaras are the
substratum of the causal plane. together by immediate and effects is maintained basis, and object are held together by cause, (4.10) are held are both maintained impressions are held fruits of previous
āśraya-ālambanaiḥ
When samskaras are resolved at cause, motive, the mind, by certain factors; it inseparable, a latent effect, basis and together by cause, and sustained by together by the causes. When the
saṅgṛhītatvāt eṣām this most subtle of levels, our and the object of disappears then, when impression disappears support, they disappear motive, substratum, misapprehensions, interdependence of causes are
abhāve tat-abhāvaḥ karmic experience is resolved, as it awareness, the samskaras they do. when they do. with the disappearance and object, they external stimuli, cause and effect, when eliminated, there
is based on this underlying matrix. cease when the latter of these four. disappear when those attachment to the these cease to exist, are no further
cease. deep impressions fruits of actions, and the impressions also samskaras.
disappear. the quality of mind cease to exist.
that promotes
hyperactivity.
Reduction of these
automatically makes
the undesirable
impressions
ineffective.

4.12 atīta-anāgataṃ The past and future both exist in The past and the future It comes because those The past and future are The past and future Past and future exist in The substance of Past and future time The past and the
the present moment. How past and exist in reality, since they who understand things immanent in an object, exist in the real form of the present reality, what has exist within all things future exist within
svarūpataḥ asti-
future are perceived depends on differ [from the present only] have broken through the existing as different objects which manifest appearing to be disappeared as well because the properties the essential form
adhva-bhedāt the conditions of the moment. in terms of the time of idea that past and future sectors in the same flow due to differences in the different because of as what may appear of nature move at of the object, but
dharmāṇām [manifestation] of their are times that could exist of experiential conditions of their having different always exists. different tempos. they appear
characteristics. in and of themselves. substances. characteristics. characteristics or Whether or not they different due to the
forms. are evident depends difference in the
upon the direction of paths taken by the
change. properties of that
object.

4.13 te vyakta- How the present moment presents The past, present, and For them, the most subtle The characteristics of Whether manifested or Whether these ever- Whether or not These properties of Manifestations of
itself is dependent on the state of future have the gunas as details of the very nature these sectors, whether subtle, these present characteristics particular nature, whether visible the properties,
sūkṣmāḥ guṇa-
the gunas. their essence and are either of things are evident. manifest or subtle, are characteristics belong to or forms are manifest characteristics or subtle, are the whether gross or
ātmānaḥ manifest or latent. imparted by the the nature of the gunas. or subtle, they are appear depends on essence of material subtle, are colored
fundamental qualities of composed of the the mutations of the things. by the gunas.
nature. primary elements three qualities.
called the three gunas.

4.14 pariṇāma- At the most subtle level, everything The things [of the world] are Since all the possible Their transformations The reality of things is The characteristics of The characteristics of A thing has reality The "thatness"
in the material world is always objectively real, due to the permutations of things are tend to blur together, due to the uniformity of an object appear as a a substance at one because it remains (tattvam) of an
ekatvāt vastu-tattvam
transforming. Objects only appear uniformity of [the gunas that but one, their basis is imbuing each new object the gunas' single unit, as they moment in time is in unique throughout object maintains a
to exist because of how the gunas underpin] all change. suchness. with a quality of transformations. manifested uniformly fact a single change various uniqueness through
mold our manifest reality. substantiality. from the underlying in these qualities. transformations. various
elements. transformations of
the gunas.

4.15 vastu-sāmye How an object appears is Because there is a
dependent on the state of mind of multiplicity of minds
citta-bhedāt tayoḥ
the perceiver. [perceiving an object] but
vibhaktaḥ panthāḥ yet the object remains
consistent, there is a
difference in nature
between the object and the
mind [of the observer].
Since the two states of People perceive the Due to differences in Although the same The characteristics of Although an object Although an object
mind are distinct from one same object differently, various minds, objects may be an object appear remains constant, remains constant,
another, they take as each person’s perception of even the perceived by different differently, depending people's perceptions of people's
separate routes to perception follows a same object may vary. minds, they are upon the different it differ because they perceptions of it
experience this one same separate path from perceived in different mental states of the associate different differ because they
basis. another’s. ways, because those observer. thoughts with it. have different
minds manifested associations.
differently.

4.16 na ca eka-citta- An object exists independently of An object is not dependent And it's not the case that But the object is not Nor does an object's However, the object If the object were If an object is not The object is not
whether a mind is perceiving it. on a single mind [for its any one state of mind dependent on either of existence depend upon itself does not depend indeed the structured within a dependent on one
tantraṃ vastu tat
existence]; if it were, then could, by way of those perceptions; if it a single mind, for if it on any one mind, for if conception of a coherent thought, will it mind alone;
apramāṇakaṃ tadā what happens to it when it something else, were, what would did, what would become it did, then what would particular individual's still exist, even though otherwise, what
kiṃ syāt is not perceived [by that experience this basis happen to it when of that object when that happen to the object if mind, then in the unknown? would become of
particular mind]? without a correct nobody was looking? mind did not perceive it? it were not being absence of his the object when not
perception. If that could experienced by that perception, would it cognized by that
happen, anything could mind? exist? mind?
happen.
 Christopher Wallis Alan Finger Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra

4.17 tat uparāga- The way the mind is conditioned
affects how it will perceive an
apekṣitvāt cittasya
object, or even whether it will be
vastu jñāta-ajñātam capable of perceiving that
particular object.
A thing is either known or
not known by the mind
depending on whether it is
noticed by the mind.
Whether the mind is
aware of a basis - an
object - or not depends
upon its exposure to that
object.
An object is only known
by a consciousness it
has colored; otherwise, it
is not known.
An object is known or Objects are either Whether an object is A thing is known or not An object is known
unknown dependent on known or not known perceived or not known to thought or unknown
whether or not the mind according to the way in depends on its depending on whether depending on
gets colored by it. which the coloring of accessibility as well thought is colored by it. whether or not a
that object falls on the as the individual's mind gets colored
coloring of the mind motivation. by it.
observing it.

4.18 sadā jñātāḥ citta- Pure consciousness is changeless The permutations of the The workings of the mind Patterns of Due to His The activities of the Mental activities are The spirit, never Purusha, owing to
and considered to be the "master mind are always known to are always something that consciousness are changelessness, mind are always always known to the subject to change, is its changelessness,
vṛttayaḥ tat-prabhoḥ
of the mind" because it forms the its master, the purusa soul, both are aware of, for this always known by pure changes in the mind- known by the pure Perceiver that is master of the turnings is the master of the
puruṣasya background in which the vritti, the because of the soul's is not something that awareness, their stuff are always known consciousness, nonchanging and of thought, which it vrittis of chitta
apariṇāmitvāt ever-changing thoughts and unchanging nature. depends upon the degree ultimate, unchanging to the Purusha, who is because that pure master of the mind. always knows. which it always
moods of the mind, arise. to which each person has witness. its Lord. consciousness is knows.
transformed herself. superior to, support of,
and master over the
mind.

4.19 na tat-sva- The mind receives impressions
from the senses and puts them
ābhāsaṃ dṛśyatvāt
together as perceptions, but it is
not the mind that does the
perceiving.
Nor is the mind self-
illuminating, because of its
nature as the object of
perception.
This does not occur
because the mind is
aware of itself, since it
would then rather be the
object it was seeing.
Consciousness is seen
not by its own light, but
by awareness.
The mind-stuff is not That mind is not self- In addition, the mind Since thought is an Since chitta is an
self-luminous because it illuminating, as it is the is a part of what is object of perception, it object of
is an object of object of knowledge perceived and has no cannot illuminate itself. perception, it
perception by the and perception by the power of its own to cannot illuminate
Purusha pure consciousness. perceive. itself.

4.20 eka-samaye ca The mind can reflect either pure There cannot be And then, since they are Furthermore, The mind-stuff cannot Nor can both the mind The premise that the Nor can both thought Chitta cannot be
consciousness or objects in the discernment of both [the one and the same, neither consciousness and its perceive both subject and the illuminating mind can play two and its object be aware of its object
ubhaya-
world of the senses. But it cannot mind and the object it would be what was object cannot be and object process be cognized roles is untenable comprehended and of itself at the
anavadhāraṇam perceive them both at the same perceives] at the same time. holding the object. perceived at once. simultaneously (which simultaneously. because it cannot simultaneously. same time.
time. proves it is not self simultaneously
luminous). fabricate and see
what it fabricates.

4.21 citta-antara- While pure consciousness can If [the mind] were cognized When one is aware of If consciousness were If the perception of one If one mind were In an individual with If a thought is the If the perception of
hold any and all possible by another mind, then there things within the mind perceived by itself mind by another mind illumined by another, such a series of object of another one chitta by
dṛśye buddhi-
perceptions, even the most subtle would be an infinite regress itself, it must however be instead of awareness, be postulated, we would as its master, then minds of momentary thought, there is an another chitta were
buddheḥ and discriminating aspect of the of one intelligence [being both that which knows the chain of such have to assume an there would be an existence there infinite regression from postulated, there
atiprasaṅgaḥ smṛti- mind cannot support multiple known] by another and that which is known; perceptions would endless number of them endless and absurd would be disorder intelligence to would be an
saṅkaraḥ ca perceptions at once. If the mind intelligence. Moreover, this though is due to regress infinitely, and the result would be progression of and the difficulty of intelligence, and a endless regression
were able to perceive all things at there would also be reconnection and seeds. imploding memory. confusion of memory. cognitions, as well as maintaining confusion of memory. of intelligence and
once, memory and cognition would confusion of memory. confusion. consistency of the result would be
become confused and memory. confusion of
overwhelmed. memory.

4.22 citeḥ Unchanging pure consciousness
can only be reflected by a mind
apratisaṅkramāyāḥ
without vritti. When there are no
tat-ākāra-āpattau sva- vritti, the mind naturally reflects
buddhi-saṃvedanam pure consciousness and can enter
into the awareness of Jivatman.
Although it is unchanging,
consciousness becomes
aware of its own intelligence
by means of pervading the
forms assumed by the
intelligence.
The way in which the
mind is aware of itself is
that it falls into believing
the appearance that
things are arriving to it
which it never sent out.
Once it is stilled, though,
consciousness mirrors
unchanging pure
awareness, and can
reflect itself being
perceived.
The consciousness of When the unchanging When the mind is not Awareness of its own Chitta becomes
the Purusha is consciousness linked to external intelligence occurs self-aware when its
unchangeable; by appears to take on the objects and it does when thought assumes consciousness
getting the reflection of shape of that finest not respect an the form of the spirit assumes the
it, the mind-stuff aspect of mind-field external form to the through consciousness immovable form of
becomes conscious of (4.18), then the Perceiver, then it that leaves no trace. Purusha.
the Self. experience of one's takes the form of the
own cognition process Perceiver itself.
is possible.

4.23 draṣṭṛ-dṛśya- Because the field of background
consciousness contains all
uparaktaṃ cittaṃ
possibilities, a mind that is
sarva-artham reflecting pure consciousness can
perceive all of these possibilities,
which allows one to live from
inspiration and intuition within the
world of the senses.
The mind, colored by the
seer as well as by that
which is seen, knows all
objects.
The mind perceives all of
its objects through the
exposure of what is seen
to what sees. Countless
seeds within our minds
make us see the great
variety of things around
us.
Then, consciousness
can be colored by both
pure awareness and the
phenomenal world,
thereby fulfilling all its
purposes.
The mind-stuff, when Therefore, the mind Thus the mind serves Colored by both the Chitta which is
colored by both Seer field, which is colored a dual purpose. It observer and the colored both by the
and seen, understands by both seer and seen, serves the Perceiver phenomenal world, object and the Seer
everything. has the potential to by presenting the thought can take (Purusha) is all-
perceive any and all external to it. It also everything as its apprehending.
objects. respects or presents object.
the Perceiver to itself
for its own
enlightenment.
 Christopher Wallis Alan Finger Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra

4.24 tat asaṅkhyeya- Although the mind fills with That mind, with its The way it works is that Even when colored by Though having That mind field, though Even though the Variegated by And chitta, despite
countless impressions, it only countless variegated they organize other parts countless latent traits, countless desires, the filled with countless mind has countless traces of its countless habits,
vāsanābhiḥ citram api
exists as an instrument of pure subliminal impressions, in a certain way. consciousness, like all mind-stuff exists for the impressions, exists for accumulated various memory, thought exists for the sake
para-arthaṃ saṃhati- consciousness. exists for another entity compound phenomena, sake of another (the the benefit of another impressions of works by making of the Other
akāritvāt [other than itself], because it has another purpose - to Purusha) because it can witnessing different types it is associations, for the (Purusha) on whom
operates in conjunction serve awareness. act only in association consciousness, as the always at the sake of a purpose it is dependent.
[with other instruments]. with It. mind field is operating disposal of the beyond itself.
only in combination Perceiver. This is
with those because the mind
impressions. cannot function
without the power of
the Perceiver.

4.25 viśeṣa-darśinaḥ When there is a clear distinction For one who sees the Those who have As soon as one can To one who sees the For one who has A person of One who sees the One who sees the
between pure awareness and the distinction [between the experienced the distinguish between distinction between the experienced this extraordinary clarity distinction between the distinction between
ātma-bhāva-bhāvanā-
mind's actions in the world of mind and the soul], extraordinary vision never consciousness and mind and the Atman, distinction between is one who is free lucid quality of nature the mind and
vinivṛttiḥ sense perceptions, one no longer reflecting on the nature of stop meditating upon the awareness, the ongoing thoughts of mind as the seer and this subtlest from the desire to and the observer Atman ceases to
gets confused between the mind, the self ceases. way the self really is. construction of the self Atman cease forever. mind, the false know the nature of ceases to cultivate a cultivate the self.
which thinks, and the Jivatman, ceases. identities and even the the Perceiver. personal reality.
which perceives. curiosity about the
nature of one's own
self come to an end.

4.26 tadā viveka- This is the state of viveka, where At that point, the mind, Engrossed then in Consciousness, now Then the mind-stuff is Then the mind is And their clarity takes Then, deep in Then, deep in
the mind is able to discern inclined toward discrimination, the mind is oriented to this inclined toward inclined towards the them to their only discrimination, thought viveka, chitta
nimnaṃ kaivalya-
between pure consciousness and discrimination, gravitates carried on toward total distinction, can gravitate discrimination and highest discrimination, concern: to reach gravitates toward gravitates towards
prāk-bhāraṃ cittam the mind's experience of the world toward ultimate liberation. purity. toward freedom - the gravitates toward and gravitates towards and remain in a state freedom. Kaivalya.
of the senses. Viveka leads to fully integrated Absoluteness. absolute liberation of freedom.
kaivalya, where the mind is able to knowledge that pure between seer and
tune in to and be inspired by the awareness is seen.
wisdom of the greater field of independent from
consciousness. nature.

4.27 tat-chidreṣu Even once viveka has been During the intervals [in this Due to the seeds, certain Any gaps in In between, distracting When there are breaks In the unlikely When there are lapses In the process of
experienced, new obstacles can state of discriminate factors intervene during discriminating thoughts may arise due or breaches in that possibility of in discrimination, chitta gravitating to
pratyaya-antarāṇi
still arise in moments of distraction awareness] other ideas intervals of that. awareness allow to past impressions. high discrimination, distraction from this distracting concepts Kaivalya,
saṃskārebhyaḥ as karmic impressions from the [arise] because of previous distracting thoughts to other impressions aim, disturbing past arise from the store of interruptions may
past resurface. samskaras. emerge from the store of arise from the deep impressions are able subliminal arise due to past
latent impressions. unconscious. to surface. impressions. samskaras.

4.28 hānam eṣāṃ The practice for dealing with these The removal [of these These are destroyed in These distractions can They can be removed, The removal of those One must never Like the forces of They can be
obstacles once one has previous samskaras] is said the same way described be subdued, as the as in the case of the interfering thought accommodate even corruption, these ideas removed in the
kleśavat uktam
experienced viveka is the same as to be like [the removal] of for the negative thoughts. causes of suffering obstacles explained patterns is by the small errors because can be eliminated by same manner as
when dealing with the original the klesa afflictions. were, by tracing them before. (see Book 2, same means by which they are as reversing their course the kleshas.
kleshas. back to their origin, or Sutra 1,2,10,11, and the original colorings detrimental as the and by meditation.
through meditative 26.) were removed. five obstacles.
absorption.

4.29 prasaṅkhyāne When viveka remains constant, For one who has no interest You will never have to pay One who regards even He who, due to his When there is no There arises a state For one who seeks no One who, due to
even when the siddhis arise, one is even in [the fruits] of those old debts back; not the most exalted states perfect discrimination, is longer any interest of mind full of clarity gain even in vast perfect
api akusīdasya
able to bring inspiration into one's meditative wisdom on a single one. You have disinterestedly, totally disinterested even in omniscience, concerning all things knowledge, perpetual discrimination, is
sarvathā viveka- living with abundance, like a rain account of the highest reached the meditation of discriminating even in the highest that discrimination at all times. It is like a discrimination is called totally non-grasping
khyāteḥ dharma- cloud that brings a shower of rain. degree of discriminative the galaxy of teachings, a continuously between rewards remains in the allows the samadhi, rainfall of pure clarity. "the essential cloud of even of the highest
meghaḥ samādhiḥ insight, the samadhi called revelation into the way of pure awareness and the constant discriminative which brings an pure contemplation". rewards, remains in
dharma-megha, cloud of all things, beyond all phenomenal world, discernment, which is abundance of virtues constant viveka,
virtue, ensues. discrimination. enters the final stage of called dharmamegha like a rain cloud brings which is called
integration, in which (cloud of dharma) rain. dharmamegha
nature is seen to be a samadhi. (Note: The (cloud of dharma)
cloud of irreducible meaning of dharma samadhi.
experiential substances. includes virtue, justice,
law, duty, morality,
religion, religious merit,
and steadfast decree.)
 Christopher Wallis Alan Finger Edwin F. Bryant Geshe Michael Roach Chip Hartranft Swami SatchidanandaSwami Jnaneshvara T.K.V. Desikachar Barbara Stoler Miller Ravi Ravindra

4.30 tataḥ kleśa- This is called "dharma-megha From this comes the With this you destroy all This realization From that samadhi all After that dharma- This is, indeed, the On account of this, From that follows
samadhi", in which there is a cessation of the klesas negative thoughts and all extinguishes both the afflictions and karmas meghah samadhi, the state free from forces of corruption freedom from
karma-nivṛttiḥ
cessation of all functions of karma [impediments to yoga] and ignorant deeds. causes of suffering and cease. colorings of the actions based on the and actions cease to action colored by
and its related klesha. karma. the cycle of cause and kleshas and the five obstacles. exist. kleshas.
effect. karmas are removed.

4.31 tadā sarva- When one is able to live from and At this point, because of the And then you are freed Once all the layers and Then all the coverings Then, by the removal When the mind is Then the infinity of Then all the
trust the dharma-megha unlimited nature of from the veil of impurity imperfections concealing and impurities of of those veils of free from the clouds knowledge, released coverings and
āvaraṇam alāpetasya
experience, the veils of the mind's knowledge when all that covers all things. truth have been washed knowledge are totally imperfection, there that prevent from impurities that impurities of
jñānasya aānantyāt patterning are neutralized. Then impurities have been When knowledge is away, insight is removed. Because of comes the experience perception, all is obscure everything, knowledge are
jñeyam alpam the all-knowing state of pure removed from it, that which limitless then all there is to boundless, with little left the infinity of this of the infinite, and the known, there is leaves little to be totally removed.
consciousness can resonate remains to be known is know is reduced to the to know. knowledge, what realization that there is nothing to be known. known. Because of the
through each moment of one's little. size of a puddle. remains to be known is almost nothing to be vastness of this
being. almost nothing. known. jnana, little remains
to be known.

4.32 tataḥ kṛta- This experience of living in As a result, there is a At this point, those who Then the seamless flow Then the gunas Also resulting from that The three basic This infinite knowledge Then the sequence
dharma-megha samadhi marks the cessation of the ongoing have finished what they of reality, its terminate their dharma-meghah qualities cease to means an end to the of transformations
arthānāṃ pariṇāma-
end of one's karmic activity in this permutations of the gunas, set out to do accomplish transformations colored sequence of samadhi (4.29), the follow the sequence sequence of (parinama) of the
krama-samāptiḥ life. In dharma-megha samadhi, their purpose now fulfilled. the perfection of qualities, by the fundamental transformations three primary elements of alternating pain transformations in gunas ends,
guṇānām the gunas, which are the driving which comes from the qualities, begins to break because they have or gunas (4.13-4.14) and pleasure. material things, their because they have
forces behind the process of stages of transformation. down, fulfilling the true fulfilled their purpose. will have fulfilled their purpose now fulfilled. fulfilled their
change itself, come to rest and no mission of purpose, cease to purpose.
longer initiate new karma. consciousness. transform into further
transformations, and
recede back into their
essence.

4.33 kṣaṇa-pratiyogī With this transcendence of the
gunas, one no longer experiences
pariṇāma-apara-anta-
time in the same way. Then one is
nirgrāhyaḥ kramaḥ free and can experience existence
beyond the illusion of maya.
The progression [of any
object through Time]
corresponds to a [series of]
moments. It is perceivable
at the final [moment] of
change.
The antidote of that
moment is the step where
you finish off the final end
of the transformation.
One can see that the
flow is actually a series
of discrete events, each
corresponding to the
merest instant of time, in
which one form
becomes another.
The sequence (referred The sequencing A sequence is the Sequence corresponds Time succession
to above) means an process of moments replacement of one to a series of moments and its correlates,
uninterrupted and impressions characteristic by one perceivable at the end moments in time,
succession of moments corresponds to the that follows it. This is of a process of are ended with the
which can be moments of time, and linked to moment. A transformation. ending of parinama.
recognized at the end of is apprehended at the replacement of
their transformations. end point of the characteristics is also
sequence. the basis of a
moment.

4.34 puruṣa-artha- When one is no longer driven by
one's karma, the gunas come to
śūnyānāṃ guṇānāṃ
rest and one is reabsorbed into the
pratiprasavaḥ absolute awareness of pure
kaivalyaṃ svarūpa- consciousness. This is kaivalya,
pratiṣṭhā vā citi-śaktiḥ the awareness of pure
consciousness expressed in every
iti moment.
Ultimate liberation is when
the gunas, devoid of any
purpose for the purusa,
return to their original
[latent] state; in other
words, when the power of
consciousness is situated in
its own essential nature.
Total purity is where those
who have grasped the
emptiness of the person
and of things develop
each of the high qualities.
It too is something that
comes through the power
of the mind, for those who
dwell in their own true
nature.
Freedom is at hand
when the fundamental
qualities of nature, each
of their transformations
witnessed at the
moment of its inception,
are recognized as
irrelevant to pure
awareness; it stands
alone, grounded in its
very nature, the power of
pure seeing. That is all.
Thus, the supreme state When those primary When the highest Freedom is a reversal The gunas, their
of Independence elements involve, or purpose of life is of the evolutionary purpose fulfilled,
manifests while the resolve themselves achieved the three course of material return to their
gunas reabsorb back into that out of basic qualities do not things, which are original state and
themselves into Prakriti, which they emerged, excite responses in empty of meaning for pure unbounded
having no more purpose there comes liberation, the mind. That is the spirit; it is also the Purusha remains
to serve the Purusha. wherein the power of freedom. In other power of forever established
Or, to look from another pure consciousness words, the Perceiver consciousness in a in its essential
angle, the power of pure becomes established is no longer colored state of true identity. nature. This is
consciousness settles in in its true nature. by the mind. Kaivalya, freedom
its own pure nature. without measure,
the Aloneness of
the power of
seeing. It is thus.