समाधिपाद Samādhi Pāda
Yoga in the here and now:
an introduction to the study and practice of yoga.
अथ योगानुशासनम् ath- a yoga-anuśāsanam
When you are in a state of yoga, all misconceptions that can exist in the mutable aspect of human beings disappear.
योगश्चित्तवृत्तिनिरोधः yogaś-citta-vṛtti-nirodhaḥ
For finding our true self entails insight into our own nature.
तदा द्रष्टुः स्वरूपेऽवस्थानम् tadā draṣṭuḥ svarūpe-'vasthānam
Lacking that, misconceptions skew our perceptions.
वृत्ति सारूप्यमितरत्र vṛtti sārūpyam-itaratra
There are five types of misconceptions, some of which are more agreeable than others:
वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ
insight, error, imaginings, deep sleep, and recollections.
प्रमाण विपर्यय विकल्प निद्रा स्मृतयः pramāṇa viparyaya vikalpa nidrā smṛtayaḥ
Insight arises from direct perception, conclusions, or learning that are based on reliable sources.
प्रत्यक्षानुमानागमाः प्रमाणानि pratyakṣa-anumāna-āgamāḥ pramāṇāni
Error arises from knowledge that is based on a false mental construct.
विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् viparyayo mithyā-jñānam-atadrūpa pratiṣṭham
Imaginings are engendered by word knowledge without regard for what actually exists in the real world.
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः śabda-jñāna-anupātī vastu-śūnyo vikalpaḥ
Deep sleep is the absence of all impressions resulting from opacity in that which is mutable in human beings.
अभावप्रत्ययालम्बना तमोवृत्तिर्निद्र abhāva-pratyaya-ālambanā tamo-vṛttir-nidra
Recollections are engendered by the past, insofar as the relevant experience has not been eclipsed.
अनुभूतविषयासंप्रमोषः स्मृतिः anu-bhūta-viṣaya-asaṁpramoṣaḥ smṛtiḥ
The state of yoga is attained via a balance between assiduousness and imperturbability.
अभ्यासवैराग्याभ्यां तन्निरोधः abhyāsa-vairāgya-ābhyāṁ tan-nirodhaḥ
Assiduousness means resolutely adhering to one’s practice of yoga.
तत्र स्थितौ यत्नोऽभ्यासः tatra sthitau yatno-'bhyāsaḥ
Success can definitely be achieved via sound and continuous practice over an extended period of time, carried out in a serious and thoughtful manner.
स तु दीर्घकाल नैरन्तर्य सत्कारादरासेवितो दृढभूमिः sa tu dīrghakāla nairantarya satkāra-ādara-āsevito dṛḍhabhūmiḥ
Imperturbability results from a balance in the consciousness, and when the desire for all things that we see or have heard of is extinguished.
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णा वैराग्यम् dṛṣṭa-anuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṁjṇā vairāgyam
The highest state of imperturbability arises from the experience of the true self; in this state even the basic elements of nature lose their power over us.
तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् tatparaṁ puruṣa-khyāteḥ guṇa-vaitṛṣṇyam
This absolute knowledge is engendered incrementally by divination, experience, joy, and ultimately the feeling of oneness.
वितर्कविचारानन्दास्मितारुपानुगमात्संप्रज्ञातः vitarka-vicāra-ānanda-asmitā-rupa-anugamāt-saṁprajñātaḥ
The other state of insight, which is based on persistent practice, arises when all perception has been extinguished and only non-manifest impressions remain.
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः virāma-pratyaya-abhyāsa-pūrvaḥ saṁskāra-śeṣo-'nyaḥ
Some people are born with true insight, whereas others attain it via a divine body or oneness with nature.
भवप्रत्ययो विदेहप्रकृतिलयानम् bhava-pratyayo videha-prakṛti-layānam
And then there are some for whom trust, determination, memory and divination lay the groundwork for insight.
श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेषाम् śraddhā-vīrya-smṛti samādhi-prajñā-pūrvaka itareṣām
The goal is achieved through intensive practice.
तीव्रसंवेगानामासन्नः tīvra-saṁvegānām-āsannaḥ
This practice can be light, moderate or intensive.
मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः mṛdu-madhya-adhimātratvāt-tato'pi viśeṣaḥ
The goal can also be attained via submission to the concept of an ideal being.
ईश्वरप्रणिधानाद्वा īśvara-praṇidhānād-vā
Ishavara is a special being that is unaffected by the obstacles of the spiritual aspirant, specific actions and consequences, or recollections or desires.
क्लेश कर्म विपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः kleśa karma vipāka-āśayaiḥ-aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ
Ishavara is unmatched and is the source of all knowledge.
तत्र निरतिशयं सर्वज्ञबीजम् tatra niratiśayaṁ sarvajña-bījam
Ishvara is each and every one, and is even the teacher of the first ones; he is unaffected by time
स एष पूर्वेषामपिगुरुः कालेनानवच्छेदात sa eṣa pūrveṣām-api-guruḥ kālena-anavacchedāt
OM is a symbol for ishvara.
तस्य वाचकः प्रणवः tasya vācakaḥ praṇavaḥ
Repetition of OM leads to contemplation.
तज्जपः तदर्थभावनम् taj-japaḥ tad-artha-bhāvanam
Through this practice, the immutable self is revealed and all obstacles are removed.
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च tataḥ pratyak-cetana-adhigamo-'py-antarāya-abhavaś-ca
These obstacles (illness; inertia; doubt; neglect; sloth; desire; blindness; a lack of goals; irresoluteness) obscure that which is immutable in human beings.
व्याधि स्त्यान संशय प्रमादालस्याविरति भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपाः ते अन्तरायाः vyādhi styāna saṁśaya pramāda-ālasya-avirati bhrāntidarśana-alabdha-bhūmikatva-anavasthitatvāni citta-vikṣepāḥ te antarāyāḥ
Suffering, depression, nervousness, and agitated breathing are signs of this lack of clarity.
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेप सहभुवः duḥkha-daurmanasya-aṅgamejayatva-śvāsapraśvāsāḥ vikṣepa sahabhuvaḥ
He who practices assiduously overcomes these obstacles.
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ
All that is mutable in human beings is harmonized through the cultivation of love, helpfulness, conviviality and imperturbability in situations that are happy, painful, successful or unfortunate.
मैत्री करुणा मुदितोपेक्षाणांसुखदुःख पुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् maitrī karuṇā mudito-pekṣāṇāṁ-sukha-duḥkha puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam
The goal can be attained through breathing exercises involving holding your breath before exhaling.
प्रच्छर्दनविधारणाभ्यां वा प्राणस्य pracchardana-vidhāraṇa-ābhyāṁ vā prāṇasya
- Or by contemplating things and impressions, which promotes mental stability and consolidation
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी viṣayavatī vā pravṛtti-rutpannā manasaḥ sthiti nibandhinī
- Or by contemplating the inner light that is free of suffering.
विशोका वा ज्योतिष्मती viśokā vā jyotiṣmatī
- Or if what is mutable in human beings is no longer the handmaiden of desire.
वीतराग विषयम् वा चित्तम् vītarāga viṣayam vā cittam
- Or through knowledge that is derived from a nocturnal dream.
स्वप्ननिद्रा ज्ञानालम्बनम् वा svapna-nidrā jñāna-ālambanam vā
- Or through contemplation of love.
यथाभिमतध्यानाद्वा yathā-abhimata-dhyānād-vā
A person who attains this goal has mastery over everything, from the smallest atom to the entire universe.
परमाणु परममहत्त्वान्तोऽस्य वशीकारः paramāṇu parama-mahattva-anto-'sya vaśīkāraḥ
Once the misconceptions have been minimized, everything that is mutable in human beings becomes as clear as a diamond, and perceptions, the perceived, and perceiver are melded with each other. - One builds on and colors the other. This is enlightenment.
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः kṣīṇa-vṛtter-abhijātasy-eva maṇer-grahītṛ-grahaṇa-grāhyeṣu tatstha-tadañjanatā samāpattiḥ
In conjunction with word and object knowledge, or imagination, this state is savitarka samapatti.
तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः tatra śabdārtha-jñāna-vikalpaiḥ saṁkīrṇā savitarkā samāpattiḥ
Once all previous impressions have been purged and one’s own nature is clearly perceptible, then only the object of contemplation emanates light. This is nirvitarka samapatti.
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का smṛti-pariśuddhau svarūpa-śūnyeva-arthamātra-nirbhāsā nirvitarkā
If the object of concentration is of a subtle nature, these two described states are known as savichraara and nirvichara samapatti.
एतयैव सविचारा निर्विचारा च सूक्ष्मविषय व्याख्याता etayaiva savicārā nirvicārā ca sūkṣma-viṣaya vyākhyātā
An object can be subtle to the point of indefinability.
सूक्ष्मविषयत्वम्चालिण्ग पर्यवसानम् sūkṣma-viṣayatvam-ca-aliṇga paryavasānam
All of these states of consciousness are called sabija samadhi.
ता एव सबीजस्समाधिः tā eva sabījas-samādhiḥ
If you regularly experience the clearest of the four aforementioned states known as nirvichara samapatti, then you are about to experience a state of absolute clarity.
निर्विचारवैशारद्येऽध्यात्मप्रसादः nirvicāra-vaiśāradye-'dhyātma-prasādaḥ
- Then consciousness will be filled with truth.
ऋतंभरा तत्र प्रज्ञा ṛtaṁbharā tatra prajñā
Consciousness is characterized by a special relationship to the object. This relationship exceeds the bounds of knowledge that is received and followed.
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् śruta-anumāna-prajñā-abhyām-anya-viṣayā viśeṣa-arthatvāt
This experience gives rise to an impression that supplants other impressions.
तज्जस्संस्कारोऽन्यसंस्कार प्रतिबन्धी tajjas-saṁskāro-'nya-saṁskāra pratibandhī
Nirbiija samadhi is attained once even these impressions have become tranquil and when everything has become tranquil.
तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः tasyāpi nirodhe sarva-nirodhān-nirbījaḥ samādhiḥ
साधनपाद Sadhana Pada
Practice characterized by rigor and vigilance toward itself, without attachment to the outcome, is known as kriya yoga.
तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः tapaḥ svādhyāy-eśvarapraṇidhānāni kriyā-yogaḥ
If your practice is aligned with your goal, the obstacles along your spiritual path will disappear and ultimately you will reach your goal.
समाधिभावनार्थः क्लेश तनूकरणार्थश्च samādhi-bhāvana-arthaḥ kleśa tanū-karaṇa-arthaś-ca
The obstacles along the spiritual path are as follows: a lack of insight; identification with the mutable; the belief that happiness or unhappiness result from outer circumstances; deep seated anxiety.
अविद्यास्मितारागद्वेषाभिनिवेशः क्लेशाः avidyā-asmitā-rāga-dveṣa-abhiniveśaḥ kleśāḥ
A lack of insight is the source of most kleshas and can be latent, incipient, full fledged or overwhelming.
अविद्या क्षेत्रमुत्तरेषाम् प्रसुप्ततनुविच्छिन्नोदाराणाम् avidyā kṣetram-uttareṣām prasupta-tanu-vicchinn-odārāṇām
A combination of the eternal and transitory, purity and impurity, joy and suffering, or the mutable and immutable in human beings are all referred to as a lack of insight.
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या anityā-aśuci-duḥkha-anātmasu nitya-śuci-sukha-ātmakhyātir-avidyā
Confusing the immutable core with the transient shell is referred to as identification with the mutable.
दृग्दर्शनशक्त्योरेकात्मतैवास्मिता dṛg-darśana-śaktyor-ekātmata-iva-asmitā
The presumption that happiness depends on external circumstances is referred to as desire.
सुखानुशयी रागः sukha-anuśayī rāgaḥ
The notion that pain and suffering are caused by external circumstances is referred to as aversion.
दुःखानुशयी द्वेषः duḥkha-anuśayī dveṣaḥ
Anxiety arises spontaneously and can even dominate your entire existence.
स्वरस्वाहि विदुषोऽपि समारूढोऽभिनिवेशः svarasvāhi viduṣo-'pi samārūḍho-'bhiniveśaḥ
This burden should be nipped in the bud.
ते प्रतिप्रसवहेयाः सूक्ष्माः te pratiprasava-heyāḥ sūkṣmāḥ
Medidating on that which we wish to overcome eliminates such misconceptions that arise from human mutability. ||11|
ध्यान हेयाः तद्वृत्तयः dhyāna heyāḥ tad-vṛttayaḥ
Obstacles are the breeding ground for tendencies that give rise to actions and the consequences thereof. Such obstacles are experienced as visible or invisible obstacles.
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः kleśa-mūlaḥ karma-aśayo dṛṣṭa-adṛṣṭa-janma-vedanīyaḥ
The outcome of these circumstances is manifested by a person’s station in life, longevity, and the extent to which they achieve happiness.
सति मूले तद्विपाको जात्यायुर्भोगाः sati mūle tad-vipāko jāty-āyur-bhogāḥ
The outcome of an action is felicitous or infelicitous depending on whether the foundation is successful or unsuccessful.
ते ह्लाद परितापफलाः पुण्यापुण्यहेतुत्वात् te hlāda paritāpa-phalāḥ puṇya-apuṇya-hetutvāt
Suffering is caused by change in the outside world, as well as impressions, desires, misconceptions and conflict. Suffering is omnipresent for those who have the capacity to differentiate.
परिणाम ताप संस्कार दुःखैः गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः pariṇāma tāpa saṁskāra duḥkhaiḥ guṇa-vṛtti-virodhācca duḥkham-eva sarvaṁ vivekinaḥ
But future suffering can be avoided.
हेयं दुःखमनागतम् heyaṁ duḥkham-anāgatam
For identificaiton of the true self with that which is mutable is the cause of suffering.
द्रष्टृदृश्ययोः संयोगो हेयहेतुः draṣṭṛ-dṛśyayoḥ saṁyogo heyahetuḥ
Objects and situations in the physical world can be characterized by purity, unrest, or inertia; they are physical or etheric and result in short term pleasure or long term redemption
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् prakāśa-kriyā-sthiti-śīlaṁ bhūtendriya-ātmakaṁ bhoga-apavarga-arthaṁ dṛśyam
Physical objects exhibit the following states: determinable; unspecific; symbolic; beyond symbols
विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि viśeṣa-aviśeṣa-liṅga-mātra-aliṅgāni guṇaparvāṇi
Only the true self sees; it is immutable, although seeing is based on accurate perception.
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः draṣṭā dṛśimātraḥ śuddho-'pi pratyaya-anupaśyaḥ
Physical objects can only be deemed to such if perceived by the true self
तदर्थ एव दृश्यस्यात्मा tadartha eva dṛśyasya-ātmā
Once an object has fulfilled its purpose, it does not disappear but instead remains in existence as such for others; for the object is valid for all.
कृतार्थं प्रतिनष्टंप्यनष्टं तदन्य साधारणत्वात् kṛtārthaṁ pratinaṣṭaṁ-apy-anaṣṭaṁ tadanya sādhāraṇatvāt
The sole purpose of linking the mutable with the extant is to recognize the true enduring form.
स्वस्वामिशक्त्योः स्वरूपोप्लब्धिहेतुः संयोगः svasvāmi-śaktyoḥ svarūp-oplabdhi-hetuḥ saṁyogaḥ
The root cause of identification with the mutable is a lack of insight.
तस्य हेतुरविद्या tasya hetur-avidyā
When a lack of insight disappears, this identification likewise disappears. Once this identification has completely disappeared, liberation of the true self has occurred.
तदभाबात्संयोगाभावो हानं तद्दृशेः कैवल्यम् tad-abhābāt-saṁyoga-abhāvo hānaṁ taddṛśeḥ kaivalyam
The capacity to make distinctions and uninterrupted insight are the path to this goal.
विवेकख्यातिरविप्लवा हानोपायः viveka-khyātir-aviplavā hānopāyaḥ
This path to insight has seven steps.
तस्य सप्तधा प्रान्तभूमिः प्रज्ञ tasya saptadhā prānta-bhūmiḥ prajña
Through practice of these limbs of yoga, impurity is overcome and wisdom and an enduring capacity to make disinctions are achieved.
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः yoga-aṅga-anuṣṭhānād-aśuddhi-kṣaye jñāna-dīptir-āviveka-khyāteḥ
The limbs of the eight-fold path are as follows: respect for others and yourself; harmony with your body, your energy, your thoughts, and your emotions; contemplation; ecstasy.
यम नियमासन प्राणायाम प्रत्याहार धारणा ध्यान समाधयोऽष्टावङ्गानि yama niyama-āsana prāṇāyāma pratyāhāra dhāraṇā dhyāna samādhayo-'ṣṭāvaṅgāni
Respect for others is based on non-violence; truthfulness; not stealing; non-covetousness; and acting with an awareness of higher ideals.
अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ
Showing respect for others without regard for social station, or for place, time, or circumstance in all spheres of this respect is a great virtue.
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमामहाव्रतम् jāti-deśa-kāla-samaya-anavacchinnāḥ sārvabhaumā-mahāvratam
Cleanliness, contentment, self-discipline, learning from yourself and accepting your fate automatically translate into the practice of respect.
शौच संतोष तपः स्वाध्यायेश्वरप्रणिधानानि नियमाः śauca saṁtoṣa tapaḥ svādhyāy-eśvarapraṇidhānāni niyamāḥ
Uncertainty concerning implementation can be overcome via orientation with the reverse.
वितर्कबाधने प्रतिप्रक्षभावनम् vitarka-bādhane pratiprakṣa-bhāvanam
Violent thoughts induce unending suffering and ignorance. In such cases, it makes no difference whether you’re the perpetrator, the person who gives the orders, or the instigator; or whether the thoughts are provoked by greed, anger, or delusion; or whether small, medium or large scale action is involved. This is why orienting yourself toward the reverse is helpful.
वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहापूर्वका मृदुमध्य अधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिप्रक्षभावनम् vitarkā hiṁsādayaḥ kṛta-kārita-anumoditā lobha-krodha-moha-āpūrvakā mṛdu-madhya adhimātrā duḥkha-ajñāna-ananta-phalā iti pratiprakṣa-bhāvanam
Once a condition of durable non-violence has been established, all enmity will be abandoned in your environs.
अहिंसाप्रतिष्ठायं तत्सन्निधौ वैरत्याघः ahiṁsā-pratiṣṭhāyaṁ tat-sannidhau vairatyāghaḥ
Once a state of truth has been permanently established, each statement will form the basis for a truthful result.
सत्यप्रतिष्थायं क्रियाफलाश्रयत्वम् satya-pratiṣthāyaṁ kriyā-phala-āśrayatvam
Once non-stealing has been permanently established, all riches will be available.
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् asteya-pratiṣṭhāyāṁ sarvaratn-opasthānam
Performing each action with an awareness of a higher ideal engenders tremendous strength.
ब्रह्मचर्य प्रतिष्ठायां वीर्यलाभः brahma-carya pratiṣṭhāyāṁ vīrya-lābhaḥ
The permanent reign of non-covetousness engenders knowledge concerning the goal of earthly life.
अपरिग्रहस्थैर्ये जन्मकथंता संबोधः aparigraha-sthairye janma-kathaṁtā saṁbodhaḥ
Purity results in the abandonment of physicality and the cessation of physical contact with external things.
शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः śaucāt svāṅga-jugupsā parairasaṁsargaḥ
Also the capacity for clarity, cleanliness, cheerfulness and intentness, as well as mastery over the senses, ultimately give rise to self realization.
सत्त्वशुद्धिः सौमनस्यैकाग्र्येन्द्रियजयात्मदर्शन योग्यत्वानि च sattva-śuddhiḥ saumanasya-ikāgry-endriyajaya-ātmadarśana yogyatvāni ca
An attitude of contentment gives rise to unexcelled happiness, mental comfort, joy, and satisfaction.
संतोषातनुत्तमस्सुखलाभः saṁtoṣāt-anuttamas-sukhalābhaḥ
Through self discipline, mental impurities are destroyed and the body and senses take on supernatural powers.
कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः kāyendriya-siddhir-aśuddhi-kṣayāt tapasaḥ
Self-study and reflection on yourself brings you into contact with the desired ideal.
स्वाध्यायादिष्टदेवता संप्रयोगः svādhyāyād-iṣṭa-devatā saṁprayogaḥ
By accepting your fate, you achieve self knowledge and supernatural power.
समाधि सिद्धिःीश्वरप्रणिधानात् samādhi siddhiḥ-īśvarapraṇidhānāt
Practicing yoga with strength and in a relaxed manner gives rise to harmony with the physical body.
स्थिरसुखमासनम् sthira-sukham-āsanam
The key to success in this regard is practice with effort, which becomes progressively easier, combined with deep contemplation.
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् prayatna-śaithilya-ananta-samāpatti-bhyām
This results in a victory over the duality of life.
ततो द्वङ्द्वानभिघातः tato dvaṅdva-an-abhighātaḥ
Once harmony with the physical body has been achieved, through interruption of the movement engendered by inhaling and exhaling you attempt to harmonize your energy.
तस्मिन् सति श्वासप्रश्वास्योर्गतिविच्छेदः प्राणायामः tasmin sati śvāsa-praśvāsyor-gati-vicchedaḥ prāṇāyāmaḥ
Exhalation, inhalation, retention, technique, time and number must be very precisely regulated over a lengthy period.
बाह्याभ्यन्तरस्थम्भ वृत्तिः देशकालसन्ख्याभिः परिदृष्टो दीर्घसूक्ष्मः bāhya-ābhyantara-sthambha vṛttiḥ deśa-kāla-sankhyābhiḥ paridṛṣṭo dīrgha-sūkṣmaḥ
The fourth pranayama technique ultimately transcends breath retention after exhaling or inhaling.
बाह्याभ्यन्तर विषयाक्षेपी चतुर्थः bāhya-ābhyantara viṣaya-akṣepī caturthaḥ
The veil covering the light of the true self then vanishes.
ततः क्षीयते प्रकाशावरणम् tataḥ kṣīyate prakāśa-āvaraṇam
And the mind develops the capacity for harmony with thoughts.
धारणासु च योग्यता मनसः dhāraṇāsu ca yogyatā manasaḥ
Harmony with the emotions is achieved when the senses cease to be engaged with external objects and thus that which is mutable in human beings becomes similar to true nature.
स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकारैवेन्द्रियाणां प्रत्याहारः svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ pratyāhāraḥ
Thus do you gain supreme mastery of your senses.
ततः परमावश्यता इन्द्रियाणाम् tataḥ paramā-vaśyatā indriyāṇām
विभूतिपाद Vibhūti-Pāda
Harmony with your thoughts and the ability to concentrate are attained by aligning the mutable aspects of humankind with a specific subject.
देशबन्धः चित्तस्य धारणा deśa-bandhaḥ cittasya dhāraṇā
Allowing your thoughts to flow in an uninterrupted stream results in contemplation.
तत्र प्रत्ययैकतानता ध्यानम् tatra pratyaya-ikatānatā dhyānam
Insight occurs when only the subject matter of the orientation shines forth without any being affected by the person in question.
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिवसमाधिः tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva-samādhiḥ
The three processes of dharana, dhyana, and samadhi, when taken together, are the components of meditation.
त्रयमेकत्र संयमः trayam-ekatra saṁyamaḥ
Mastery of this meditation gives rise to absolute knowledge of all that can be perceived.
तज्जयात् प्रज्ञालोकः tajjayāt prajñālokaḥ
This meditation is carried out in the three aforementioned successive steps.
तस्य भूमिषु विनियोगः tasya bhūmiṣu viniyogaḥ
These three steps are more internal than the previous steps.
त्रयमन्तरन्गं पूर्वेभ्यः trayam-antarangaṁ pūrvebhyaḥ
However, these three steps are still external compared to ultimate knowledge.
तदपि बहिरङ्गं निर्बीजस्य tadapi bahiraṅgaṁ nirbījasya
That high level of mastery called nirodhah-parinamah occurs in the moment of transition when the rising tendency of deep impressions, the subsiding tendency, and the mutable nature of humankind converge.
व्युत्थाननिरोधसंस्कारयोः अभिभवप्रादुर्भावौ निरोधक्षण चित्तान्वयो निरोधपरिणामः vyutthāna-nirodha-saṁskārayoḥ abhibhava-prādurbhāvau nirodhakṣaṇa cittānvayo nirodha-pariṇāmaḥ
The tranquil flow of transition to tranquility gives rise to a new impression.
तस्य प्रशान्तवाहिता संस्कारत् tasya praśānta-vāhitā saṁskārat
The transition to insight is characterized by the mutability in human beings becoming progressively less scattered, whereas the tendency toward consolidation increases.
सर्वार्थता एकाग्रातयोः क्षयोदयौ चित्तस्य समाधिपरिणामः sarvārthatā ekāgrātayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ
The transition to one-pointedness, or ekagrata-parinamah, is the transition whereby human mutability becomes perfectly balanced between arising and subsiding.
ततः पुनः शातोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः tataḥ punaḥ śātoditau tulya-pratyayau cittasya-ikāgratā-pariṇāmaḥ
This explains the transformation of relinquishment, characteristics and states into material elements of the senses.
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्था परिणामा व्याख्याताः etena bhūtendriyeṣu dharma-lakṣaṇa-avasthā pariṇāmā vyākhyātāḥ
Past, present and future tasks are all based on one and the same foundation.
शानोदिताव्यपदेश्यधर्मानुपाती धर्मी śān-odita-avyapadeśya-dharmānupātī dharmī
Distinctness in transformation are based on differences in the sequence
क्रमान्यत्वं परिणामान्यतेवे हेतुः kramānyatvaṁ pariṇāmānyateve hetuḥ
Meditation on the three types of change gives rise to knowledge of the past and future.
परिणामत्रयसंयमाततीतानागत ज्ञानम् pariṇāmatraya-saṁyamāt-atītānāgata jñānam
The name, task and experience associated with an object are interconnected. By meditating on the distinction between these three, we attain knowledge concerning the form of expression of all living beings.
शब्दार्थप्रत्ययामामितरेतराध्यासात्संकरः तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् śabdārtha-pratyayāmām-itaretarādhyāsāt-saṁkaraḥ tat-pravibhāga-saṁyamāt sarvabhūta-ruta-jñānam
Through meditation on our impressions comes the knowledge of previous incarnations.
संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम् saṁskāra-sākṣātkaraṇāt pūrva-jāti-jñānam
Meditation on the thoughts of another person gives rise to knowledge of their mutable being.
प्रत्ययस्य परचित्तज्ञानम् pratyayasya para-citta-jñānam
But we learn nothing from the true nature of another person, for they are not an object that can be perceived.
न च तत् सालम्बनं तस्याविषयी भूतत्वात् na ca tat sālambanaṁ tasya-aviṣayī bhūtatvāt
Through meditation on the form of one's own physical body, it becomes possible to impede the capacity that renders the body visible. This precludes a connection between light and the eyes and renders the body invisible to others.
कायरूपसंयमात् तत्ग्राह्यशक्तिस्तम्भे चक्षुः प्रकाशासंप्रयोगेऽन्तर्धानम् kāya-rūpa-saṁyamāt tat-grāhyaśakti-stambhe cakṣuḥ prakāśāsaṁprayoge-'ntardhānam
Meditation on foreseeable and unforeseeable causes and causal relationships gives rise to knowledge concerning fate.
सोपक्रमं निरुपक्रमं च कर्म तत्संयमातपरान्तज्ञानम् अरिष्टेभ्यो वा sopa-kramaṁ nirupa-kramaṁ ca karma tatsaṁyamāt-aparāntajñānam ariṣṭebhyo vā
Meditating on love and the other positive attitudes engenders the necessary strength.
मैत्र्यदिषु बलानि maitry-adiṣu balāni
Meditating on strength itself engenders the strength of an elephant.
बलेषु हस्तिबलादीनी baleṣu hastibalādīnī
Meditating on the source of the inner light gives rise to knowledge of subtle, concealed and remote entities.
प्रवृत्त्यालोकन्यासात् सूक्ष्माव्यावहितविप्रकृष्टज्ञानम् pravṛtty-āloka-nyāsāt sūkṣmā-vyāvahita-viprakṛṣṭa-jñānam
Meditation on the sun gives rise to knowledge of the ethereal and physical worlds.
भुवज्ञानं सूर्येसंयमात् bhuva-jñānaṁ sūrye-saṁyamāt
Meditating on the moon gives rise to knowledge concerning the arrangement of the stars.
चन्द्रे तारव्यूहज्ञानम् candre tāravyūha-jñānam
Meditating on the polestar engenders knowledge of its constellation.
ध्रुवे तद्गतिज्ञानम् dhruve tadgati-jñānam
Meditation on the energy center of the navel gives rise to knowledge concerning the arrangement and structure of the physical body.
नाभिचक्रे कायव्यूहज्ञानम् nābhicakre kāyavyūha-jñānam
Meditation on the pit of the throat causes hunger and thirst to cease.
कन्ठकूपे क्षुत्पिपासा निवृत्तिः kanṭha-kūpe kṣutpipāsā nivṛttiḥ
Meditation on the energy in the spine engenders steadiness.
कूर्मनाड्यां स्थैर्यम् kūrma-nāḍyāṁ sthairyam
Meditation on the light inside the head engenders contact with the masters.
मूर्धज्योतिषि सिद्धदर्शनम् mūrdha-jyotiṣi siddha-darśanam
Meditiation on intuition engenders knowledge about everything.
प्रातिभाद्वा सर्वम् prātibhād-vā sarvam
Meditation on the heart engenders knowledge concerning human mutability.
ह्र्डये चित्तसंवित् hrḍaye citta-saṁvit
Outer enjoyment arises from a failure to distinguish between the physical world and the true self, which are very different from each other. Knowledge of the true self arises from meditation on matters concerning the true self rather than external matters.
सत्त्वपुरुषायोः अत्यन्तासंकीर्णयोः प्रत्ययाविशेषोभोगः परार्थत्वात्स्वार्थसंयमात् पुरुषज्ञानम् sattva-puruṣāyoḥ atyantā-saṁkīrṇayoḥ pratyayāviśeṣo-bhogaḥ para-arthat-vāt-sva-arthasaṁyamāt puruṣa-jñānam
This results in intuitive hearing, feeling, seeing, tasting and smelling.
ततः प्रातिभस्रावाणवेदनादर्शास्वादवार्ता जायन्ते tataḥ prātibha-srāvāṇa-vedana-ādarśa-āsvāda-vārtā jāyante
These powers are of secondary importance to those who have attained knowledge, but are nonetheless feats for materially oriented individuals.
ते समाधवुपसर्गाव्युत्थाने सिद्धयः te samādhav-upasargā-vyutthāne siddhayaḥ
Relinquishing the causes of attachment to the physical realm and gaining knowledge of the energy channels engenders the ability to enter into another body.
बद्न्हकारणशैथिल्यात् प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः badnha-kāraṇa-śaithilyāt pracāra-saṁvedanācca cittasya paraśarīrāveśaḥ
Gaining mastery over upward flowing energy severs contact with mud, water, thorns and the like; whereupon the yogi levitates.
उदानजयाअत् जलपण्खकण्टकादिष्वसङ्गोऽत्क्रान्तिश्च udāna-jayāat jala-paṇkha-kaṇṭakādiṣv-asaṅgo-'tkrāntiśca
Mastery over metabolic energy engenders inner fire.
समानजयाज्ज्वलनम् samāna-jayāj-jvalanam
Meditation on the relationship between space and the power of hearing engenders the divine power of hearing.
श्रोत्राकाशयोः संबन्धसंयमात् दिव्यं श्रोत्रम् śrotra-ākāśayoḥ saṁbandha-saṁyamāt divyaṁ śrotram
Meditating on the relationship between the body and space and contemplating the lightness of cotton engender the ability to move through space weightlessly.
कायाकाशयोः संबन्धसंयमात् लघुतूलसमापत्तेश्चाकाश गमनम् kāyākāśayoḥ saṁbandha-saṁyamāt laghu-tūla-samāpatteśca-ākāśa gamanam
Meditating on unimaginable external thought waves gives rise to maximum disembodiment. This in turn lifts the veil on the true self.
बहिरकल्पिता वृत्तिः महाविदेहा ततः प्रकाशावरणक्षयः bahir-akalpitā vṛttiḥ mahā-videhā tataḥ prakāśa-āvaraṇa-kṣayaḥ
Meditating on the outer manifestations, true nature, underlying principle, temporal sequence, and purpose of something engenders mastery of the physical elements.
स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमात् भूतजयः sthūla-svarūpa-sūkṣma-anvaya-arthavattva-saṁyamāt bhūtajayaḥ
This mastery engenders the ability to make the body appear to be extremely small, as well as attainment of an absolutely physical body and its indestructible integrity.
ततोऽणिमादिप्रादुर्भावः कायसंपत् तद्धरानभिघात्श्च tato-'ṇimādi-prādurbhāvaḥ kāyasaṁpat tad-dharānabhighātśca
The perfection of the body includes beauty, gracefulness, strength, and adamantine hardness.
रूपलावण्यबलवज्रसंहननत्वानि कायसंपत् rūpa-lāvaṇya-bala-vajra-saṁhananatvāni kāyasaṁpat
Meditation on the process of perception, its actual form, your I-ness, and the purpose of your life engenders mastery over the senses.
ग्रहणस्वरूपास्मितावयार्थवत्त्वसंयमातिन्द्रिय जयः grahaṇa-svarūpa-asmitā-avaya-arthavattva-saṁyamāt-indriya jayaḥ
This results in quickness of mind, liberation from the sense organs, and mastery over matter.
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च tato mano-javitvaṁ vikaraṇa-bhāvaḥ pradhāna-jayaś-ca
Mastery of feelings and omniscience can only be attained through knowledge of the difference between the physical world and the true self.
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च sattva-puruṣa-anyatā-khyātimātrasya sarva-bhāvā-adhiṣṭhātṛtvaṁ sarva-jñātṛtvaṁ ca
Non-attachment even from that omiscience destroys the foundation of all dysbalances and results in liberation.
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् tad-vairāgyād-api doṣa-bīja-kṣaye kaivalyam
When the celestial beings beckon, the yogi should avoid forming any attachment to this complacency, since this contact can reinstate undesirable attachment.
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् sthāny-upa-nimantraṇe saṅga-smaya-akaraṇaṁ punar-aniṣṭa-prasaṅgāt
Meditation on the moments and their succession give rise to knowledge that is born from discernment.
क्षणतत्क्रमयोः संयमात् विवेकजंज्ञानम् kṣaṇa-tat-kramayoḥ saṁyamāt vivekajaṁ-jñānam
This gives rise to knowledge of distinction between two similar objects that are not normally distinguishable on the basis of their category, characteristics, or position in space.
जातिलक्षणदेशैः अन्यतानवच्छेदात् तुल्ययोः ततः प्रतिपत्तिः jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt tulyayoḥ tataḥ pratipattiḥ
Knowledge that is born of discernment transcends all objects, all beings and all time.
तारकं सर्वविषयं सर्वथाविषयमक्रमंचेति विवेकजं ज्ञानम् tārakaṁ sarva-viṣayaṁ sarvathā-viṣayam-akramaṁ-ceti vivekajaṁ jñānam
Liberation comes when parity between the physical world and the true self is attained.
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम् sattva-puruṣayoḥ śuddhisāmye kaivalyam
कैवल्यपाद Kaivalya-Pāda
Supernatural powers arise from birth, drugs, mantras, austerity, or yoga
जन्मओषधिमन्त्रतपस्समाधिजाः सिद्धयः janma-oṣadhi-mantra-tapas-samādhi-jāḥ siddhayaḥ
Physical transformation engenders inner transformation of the form of existence.
जात्यन्तरपरिणामः प्रकृत्यापूरात् jāty-antara-pariṇāmaḥ prakṛty-āpūrāt
However, outer causes are not sufficient to bring about inner change, which can be likened to a farmer removing a sluice gate so as to allow water to irrigate his rice field so that rice can grow there.
निमित्तमप्रयोजकं प्रकृतीनांवरणभेदस्तु ततः क्षेत्रिकवत् nimittam-aprayojakaṁ prakṛtīnāṁ-varaṇa-bhedastu tataḥ kṣetrikavat
The mutable self is engendered solely by identification with that which is mutable.
निर्माणचित्तान्यस्मितामात्रात् nirmāṇa-cittāny-asmitā-mātrāt
While the forms may manifest in various ways, the mutable essence is the underlying principle of these many forms.
प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् pravṛtti-bhede prayojakaṁ cittam-ekam-anekeṣām
In the various manifestations, the impression engendered by contemplation is free of influences.
तत्र ध्यानजमनाशयम् tatra dhyānajam-anāśayam
For a yogi, the law of cause and effect is neither white nor black, but is threefold for others.
कर्माशुक्लाकृष्णं योगिनः त्रिविधमितरेषाम् karma-aśukla-akṛṣṇaṁ yoginaḥ trividham-itareṣām
In accordance with this law of cause and effect, the fruits ripen that correspond to the underlying desires.
ततः तद्विपाकानुग्णानामेवाभिव्यक्तिः वासनानाम् tataḥ tad-vipāka-anugṇānām-eva-abhivyaktiḥ vāsanānām
Even if modality, place and time cease to exist, the continuity of wish and consequences remains, for remembrance and impressions are part of the same being.
जाति देश काल व्यवहितानामप्यान्तर्यां स्मृतिसंस्कारयोः एकरूपत्वात् jāti deśa kāla vyavahitānām-apy-āntaryāṁ smṛti-saṁskārayoḥ ekarūpatvāt
The continuity arising from wish and reality has no beginning, for the will to live is eternal.
तासामनादित्वं चाशिषो नित्यत्वात् tāsām-anāditvaṁ cāśiṣo nityatvāt
The continuity of wish and reality arises from supporting factors and external objects. If they disappear, the continuity arising from wish and reality likewise disappears.
हेतुफलाश्रयालम्बनैःसंगृहीतत्वातेषामभावेतदभावः hetu-phala-āśraya-ālambanaiḥ-saṁgṛhītatvāt-eṣām-abhāve-tad-abhāvaḥ
The past and future exist inherently. Tasks arise from the changes.
अतीतानागतं स्वरूपतोऽस्तिअध्वभेदाद् धर्माणाम् atīta-anāgataṁ svarūpato-'sti-adhvabhedād dharmāṇām
These characteristics are manifest or subtle, physical or spiritual
ते व्यक्तसूक्ष्माः गुणात्मानः te vyakta-sūkṣmāḥ guṇa-atmānaḥ
The uniqueness of change comprises the essence of everything.
परिणामैकत्वात् वस्तुतत्त्वम् pariṇāma-ikatvāt vastu-tattvam
That which is mutable in us takes various paths to the same object, perception of which thus differs from one person another .
वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः vastusāmye citta-bhedāt-tayorvibhaktaḥ panthāḥ
Nor does an object depend on that which is mutable in human beings; for if it did, then what would happen to the object if it were not perceived?
न चैकचित्ततन्त्रं चेद्वस्तु तदप्रमाणकं तदा किं स्यात् na caika-citta-tantraṁ cedvastu tad-apramāṇakaṁ tadā kiṁ syāt
However, whether an object, situation or person is understood or misjudged depends on the emotional preconceptions and the expectations of that which is mutable in human beings.
तदुपरागापेक्षित्वात् चित्तस्य वस्तुज्ञाताज्ञातं tad-uparāga-apekṣitvāt cittasya vastu-jñātājñātaṁ
The true self can always observe the misconceptions in that which is mutable in human beings, because this pure self is not in motion.
सदाज्ञाताः चित्तव्र्त्तयः तत्प्रभोः पुरुषस्यापरिणामित्वात् sadājñātāḥ citta-vrttayaḥ tat-prabhoḥ puruṣasya-apariṇāmitvāt
As that which is mutable in human beings is not inherently identifiable, it is a perceptible object.
न तत्स्वाभासं दृश्यत्वात् na tat-svābhāsaṁ dṛśyatvāt
Nor can both the mind and the illuminating process be cognized simultaneously.
एक समये चोभयानवधारणम् eka samaye c-obhaya-an-avadhāraṇam
That which is mutable in one human being being perceived by another mutable human being would be as absurd as perception perceiving perception, and would result in confusion of remembrance.
चित्तान्तर दृश्ये बुद्धिबुद्धेः अतिप्रसङ्गः स्मृतिसंकरश्च cittāntara dṛśye buddhi-buddheḥ atiprasaṅgaḥ smṛti-saṁkaraś-ca
Unlike the characteristic of that which is immutable in human beings, the true self is unchangeable and can thus achieve full knowledge and self knowledge.
चितेरप्रतिसंक्रमायाः तदाकारापत्तौ स्वबुद्धि संवेदनम् citer-aprati-saṁkramāyāḥ tad-ākāra-āpattau svabuddhi saṁ-vedanam
The actual purpose of that which is mutable in human beings is to see close up both the observer and the observed object.
द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् draṣṭṛ-dṛśy-opa-raktaṁ cittaṁ sarva-artham
This human mutability has countless wishes of every description. But it has another purpose – namely to establish a connection between the outside world and the true self.
तदसङ्ख्येय वासनाभिः चित्रमपि परार्थम् संहत्यकारित्वात् tad-asaṅkhyeya vāsanābhiḥ citram-api parārtham saṁhatya-kāritvāt
For he who has experienced this unique vision, the desire for self fulfillment vanishes.
विशेषदर्शिनः आत्मभावभावनानिवृत्तिः viśeṣa-darśinaḥ ātmabhāva-bhāvanā-nivṛttiḥ
Then the power of discernment will be strengthened and all that is mutable in human beings will take the path of liberation.
तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् tadā viveka-nimnaṁ kaivalya-prāg-bhāraṁ cittam
This viewpoint is breached by preconceptions, whereupon other impressions arise.
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः tac-chidreṣu pratyaya-antarāṇi saṁskārebhyaḥ
These preconceptions are eliminated as described previously for spiritual burdens.
हानमेषां क्लेशवदुक्तम् hānam-eṣāṁ kleśavad-uktam
Attaining genuinely deep insight even engenders constant imperturbability and discernment. This state is referred to as dharma megha samadhi.
प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेः धर्ममेघस्समाधिः prasaṁkhyāne-'py-akusīdasya sarvathā vivekakhyāteḥ dharma-meghas-samādhiḥ
Then the concept of spiritual burden and cause and effect will be completely removed.
ततः क्लेशकर्मनिवृत्तिः tataḥ kleśa-karma-nivṛttiḥ
Then all veils and uncertainty fall away. Knowledge that can be gained is nothing compared to the infinity of knowledge.
तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्यात् ज्ञेयमल्पम् tadā sarva-āvaraṇa-malāpetasya jñānasya-ānantyāt jñeyamalpam
In this way is the purpose of change accomplished and all change in the physical realm comes to an end.
ततः कृतार्थानं परिणामक्रमसमाप्तिर्गुणानाम् tataḥ kṛtārthānaṁ pariṇāma-krama-samāptir-guṇānām
The experience of a sequencing process of moments and changes comes to an end, thus making change a real experience.
क्षणप्रतियोगी परिणामापरान्त निर्ग्राह्यः क्रमः kṣaṇa-pratiyogī pariṇāma-aparānta nirgrāhyaḥ kramaḥ
Liberation fulfills the goal of the true self; matter is transcended. The true nature of being and the force of absolute knowledge are then revealed.
पुरुषार्थशून्यानां गुणानांप्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति puruṣa-artha-śūnyānāṁ guṇānāṁ-pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citiśaktiriti