Chapter 2: Practices (Sadhana Pada)
Minimizing gross colorings that veil the Self
1 Yoga in the form of action (kriya yoga) has three parts: 1) training and purifying
the senses (tapas), 2) self-study in the context of teachings (svadhyaya), and 3)
devotion and letting go into the creative source from which we emerged (ishvara
pranidhana).
(tapah svadhyaya ishvara-pranidhana kriya-yogah)
· tapah = accepting the purifying aspects of painful experience, purifying action,
training the senses
· svadhyaya = self-study in the context of teachings, remembrance of sacred
word or mantra
· ishvara = creative source, causal field, God, supreme Guru or teacher
· pranidhana = practicing the presence, dedication, devotion, surrender of fruits
of practice
· kriya-yogah = yoga of practice, action, practical yoga
2 That Yoga of action (kriya yoga) is practiced to bring about samadhi and to
minimize the colored thought patterns (kleshas).
(samadhi bhavana arthah klesha tanu karanarthah cha)
· samadhi = deep absorption of meditation, the state of perfected concentration
· bhavana = to bring about, cultivate
· arthah = for the purpose of
· klesha = colored, painful, afflicted, impure
· tanu-karana = minimize, to make fine, attenuate, weaken
· arthah = for the purpose
· cha = and
3 There are five kinds of coloring (kleshas): 1) forgetting, or ignorance about the
true nature of things (avidya), 2) I-ness, individuality, or egoism (asmita), 3)
attachment or addiction to mental 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.
(avidya asmita raga dvesha abhinivesha pancha klesha)
· avidya = spiritual forgetting, ignorance, veiling, nescience
· asmita = associated with I-ness
· raga = attraction or drawing to, addiction
· dvesha = aversion or pushing away, hatred
· abhinivesha = resistance to loss, fear of death of identity, desire for continuity,
clinging to the life of
· pancha = five
· klesha = colored, painful, afflicted, impure; the root klish means to cause
trouble; (klesha is the noun form of the adjective klishta)
4 The root forgetting or ignorance of the nature of things (avidya) is the breeding
ground for the other of the five colorings (kleshas), and each of these is in one of four
states: 1) dormant or inactive, 2) attenuated or weakened, 3) interrupted or
separated from temporarily, or 4) active and producing thoughts or actions to varying
degrees.
(avidya kshetram uttaresham prasupta tanu vicchinna udaranam)
· avidya = spiritual forgetting, ignorance, veiling, nescience
· kshetram = field, breeding ground
· uttaresham = for the others
· prasupta = dormant, latent, seed
· tanu = attenuated, weakened
· vicchinna = distanced, separated, cut off, intercepted, alternated
· udaranam = fully active, aroused, sustained
5 Ignorance (avidya) is of four types: 1) regarding that which is transient as eternal,
2) mistaking the impure for pure, 3) thinking that which brings misery to bring
happiness, and 4) taking that which is not-self to be self.
(antiya ashuchi duhkha anatmasu nitya shuchi sukha atman khyatih avidya)
· antiya = non-eternal, impermanent, ephemeral
· ashuchi = impure
· duhkha = painful, sorrowful, suffering
· anatmasu = non-self, non-atman
· nitya = eternal, everlasting
· shuchi = pure
· sukha = pleasurable, pleasant
· atman = Self, soul
· khyatih = taking to be, supposing to be, seeing as if
· avidya = spiritual forgetting, ignorance, veiling, nescience
6 The coloring (klesha) of I-ness or egoism (asmita), which arises from the
ignorance, occurs due to the mistake of taking the intellect (buddhi, which knows,
decides, judges, and discriminates) to itself be pure consciousness (purusha/drig).
(drig darshana shaktyoh ekatmata iva asmita)
· drig = consciousness itself as seeing agent
· darshana-shaktyoh = the instrument of seeing, power of intellect or buddhi to
observe (darshana = seeing; shakti = power)
· ekatmata = identity, with oneself (eka = one; atmata = selfness
· iva = appearing to be, apparently as if
· asmita = I-ness
7 Attachment (raga) is a separate modification of mind, which follows the rising of
the memory of pleasure, where the three modifications of attachment, pleasure, and
the memory of the object are then associated with one another.
(sukha anushayi ragah)
· sukha = pleasure
· anushayi = sequential attraction to, closely following, secondary
accompaniment, resting on
· ragah = attachment, addiction
8 Aversion (dvesha) is a modification that results from misery associated with some
memory, whereby the three modifications of aversion, pain, and the memory of the
object or experience are then associated with one another.
(dukha anushayi dvesha)
· dukha = pain, sorrow, suffering
· anushayi = sequential attraction to, closely following, secondary
accompaniment, resting on
· dvesha = aversion or pushing away, hatred
9 Even for those people who are learned, there is an ever-flowing, firmly established
love for continuation and a fear of cessation, or death, of these various colored
modifications (kleshas).
(sva-rasa-vahi vidushah api tatha rudhah abhiniveshah)
· sva-rasa-vahi = flowing on its own momentum (sva = own; rasa = inclination,
momentum, potency; vahi = flowing)
· vidushah = in the wise or learned person
· api = even
· tatha = the same way
· rudhah = firmly established
· abhiniveshah = resistance to loss, fear of death of identity, desire for
continuity, clinging to the life of
Dealing with subtle impressions that veil the Self (2.10-2.11)
10 When the five types of colorings (kleshas) are in their subtle, merely potential
form, they are then destroyed by their disappearance or cessation into and of the field
of mind itself.
(te pratipasava heyah sukshmah)
· te = these
· pratipasava = involution, resolving back into the cause from which they arose
· heyah = to be overcome, reduced, abandoned, destroyed, eliminated
· sukshmah = subtle
11 When the modifications still have some potency of coloring (klishta), they are
brought to the state of mere potential by meditation (dhyana).
(dhyana heyah tat vrittayah)
· dhyana = meditation
· heyah = to be overcome, reduced, abandoned, destroyed
· tat = that
· vrittayah = operations, activities, fluctuations, modifications, changes, or
various forms of the mind-field
Breaking the alliance of karma
12 Latent impressions that are colored (karmashaya) result from other actions
(karmas) that were brought about by colorings (kleshas), and become active and
experienced in a current life or a future life.
(klesha-mula karma-ashaya drishta adrishta janma vedaniyah)
· klesha-mula = having colorings as its origin (klesha = colored, painful,
afflicted, impure; mula = origin, root)
· karma-ashaya = repository of karma (karma = actions stemming from the
deep impressions of samskaras; ashaya = repository, accumulation, deposit,
vehicle, reservoir, womb)
· drishta = seen, visible, experienced consciously, present
· adrishta = unseen, invisible, only experienced unconsciously, future
· janma = in births
· vedaniyah = to be experienced
13 As long as those colorings (kleshas) remains at the root, three consequences are
produced: 1) birth, 2) span of life, and 3) experiences in that life.
(sati mule tat vipakah jati ayus bhogah)
· sati = since being here, being present, existing
· mule = to be at the root
· tat = of that
· vipakah = ripening, fruition, maturation
· jati = type of birth, species, state of life
· ayus = span of life, lifetime
· bhogah = having experience, resulting enjoyment
14 Because of having the nature of merits or demerits (virtue or vice), these three
(birth, span of life, and experiences) may be experienced as either pleasure or pain.
(te hlada-paritapa-phalah punya apunya hetutvat)
· te = they, those (referring to those who take birth, as in the last sutra)
· hlada-paritapa-phalah = experiencing pleasure and pain as fruits (hlada =
pleasure, delight; paritapa = pain, agony, anguish; phalah = fruits)
· punya = virtuous, meritorious, benevolent
· apunya = non-virtuous, vice, bad, wicked, evil, bad, demerit, non-meritorious
· hetutvat = having as their cause (the punya or apunya)
15 A wise, discriminating person sees all worldly experiences as painful, because of
reasoning that all these experiences lead to more consequences, anxiety, and deep
habits (samskaras), as well as acting in opposition to the natural qualities.
(parinama tapa samskara duhkhaih guna vrittih virodhat cha duhkham eva sarvam
vivekinah)
· parinama = of change, transformation, result, consequence, mutative effect,
alteration
· tapa = anxiety, anguish, pain, suffering, misery, torment
· samskara = subtle impressions, imprints in the unconscious, deepest habits
· duhkhaih = by reason of suffering, sorrows
· guna = of the qualities, gunas of prakriti (sattvas, rajas, tamas)
· vrittih = operations, activities, fluctuations, modifications, changes, or various
forms of the mind-field
· virodhat = because of reasoning the contradictory
· cha = and
· duhkham = because of the pain, suffering, sorrow
· eva = is only
· sarvam = all
· vivekinah = to one who discriminates, discerns
16 Because the worldly experiences are seen as painful, it is the pain, which is yet
to come that is to be avoided and discarded.
(heyam duhkham anagatam)
· heyam = to be discarded, avoided, prevented
· duhkham = pain, suffering, sorrow
· anagatam = which has not yet come, in the future
17 The uniting of the seer (the subject, or experiencer) with the seen (the object, or
that which is experienced) is the cause or connection to be avoided.
(drashtri drishyayoh samyogah heya hetuh)
· drashtri = of the seer, knower, apprehender
· drishyayoh = of the seen, knowable
· samyogah = union, conjunction
· heya = to be discarded, avoided, prevented
· hetuh = the cause, reason
18 The objects (or knowables) are by their nature of: 1) illumination or sentience, 2)
activity or mutability, or 3) inertia or stasis; they consist of the elements and the
powers of the senses, and exist for the purpose of experiencing the world and for
liberation or enlightenment.
(prakasha kriya sthiti shilam bhuta indriya atmakam bhoga apavarga artham
drishyam)
· prakasha = illumination, light
· kriya = of activity
· sthiti = steadiness, inertia, stasis
· shilam = having the nature of (illumination, activity, steadiness)
· bhuta = the elements (earth, water, fire, air, space)
· indriya = powers of action and sensation, instruments, mental sense organs
· atmakam = consisting of (elements and senses)
· bhoga = experience, enjoyment
· apavarga = liberation, freedom, emancipation
· artham = for the sake of, purpose of, object of
· drishyam = the seen, the knowable
19 There are four states of the elements (gunas), and these are: 1) diversified,
specialized, or particularized (vishesha), 2) undiversified, unspecialized, or
unparticularized (avishesha), 3) indicator-only, undifferentiated phenomenal, or
marked only (linga-matra), and 4) without indicator, noumenal, or without mark
(alingani).
(vishesha avishesha linga-matra alingani guna parvani)
· vishesha = diversified, specialized, particularized, having differences
· avishesha = undiversified, unspecialized, unparticularized, having no
differences
· linga-matra = undifferentiated, only a mark or trace (linga = mark, trace;
matra = only)
· alingani = without even a mark or trace, undifferentiated subtle matter
· guna-parvani = state of the gunas (guna = of the qualities, gunas of prakriti;
parvani = state, stage, level)
20 The Seer is but the force of seeing itself, appearing to see or experience that
which is presented as a cognitive principle.
(drashta drishi matrah suddhah api pratyaya anupashyah)
· drashta = the seer
· drishi-matrah = power of seeing (drishi = seeing; matrah = power)
· suddhah = pure
· api = even though, although
· pratyaya = the cause, the feeling, causal or cognitive principle, notion, content
of mind, presented idea, cognition
· anupashyah = appearing to see
21 The essence or nature of the knowable objects exists only to serve as the
objective field for pure consciousness.
(tad-artha eva drishyasya atma)
· tad-artha = the purpose for that, to serve as (tad = that; artha = purpose)
· eva = only
· drishyasya = of the seen, knowable
· atma = essence, being, existence
22 Although knowable objects cease to exist in relation to one who has experienced
their fundamental, formless true nature, the appearance of the knowable objects is
not destroyed, for their existence continues to be shared by others who are still
observing them in their grosser forms.
(krita-artham prati nashtam api anashtam tat anya sadharanatvat)
· krita-artham = one whose purpose has been accomplished (krita =
accomplished; artham = purpose)
· prati = towards, with regard to
· nashtam = ceased, dissolved, finished, destroyed
· api = even, although
· anashtam = has not ceased, not dissolved, not finished, not destroyed
· tat = that
· anya = for others
· sadharanatvat = being common to others, due to commonness
23 Having an alliance, or relationship between objects and the Self is the necessary
means by which there can subsequently be realization of the true nature of those
objects by that very Self.
(sva svami saktyoh svarupa upalabdhi hetuh samyogah)
· sva = of being owned
· svami = of being owner, master, the one who possesses
· saktyoh = of the powers
· svarupa = of the nature, own nature, own form (sva = own; rupa = form)
· upalabdhi = recognition
· hetuh = that brings about, the cause, reason
· samyogah = union, conjunction
24 Avidya or ignorance (2.3-2.5), the condition of ignoring, is the underlying cause
that allows this alliance to appear to exist.
(tasya hetuh avidya)
· tasya = of that (of that alliance, from last sutra)
· hetuh = that brings about, the cause, reason
· avidya = spiritual forgetting, ignorance, veiling, nescience
25 By causing a lack of avidya, or ignorance there is then an absence of the alliance,
and this leads to a freedom known as a state of liberation or enlightenment for the
Seer.
(tat abhavat samyogah abhavah hanam tat drishi kaivalyam)
· tat = its
· abhavat = due to its disappearance, lack or absence (of that ignorance in the
last sutra)
· samyogah = union, conjunction
· abhavah = absence, disappearance, dissolution
· hanam = removal, cessation, abandonment
· tat = that
· drishi = of the knower, the force of seeing
· kaivalyam = absolute freedom, liberation, enlightenment
The 8 rungs of Yoga are for discrimination
26 Clear, distinct, unimpaired discriminative knowledge is the means of liberation
from this alliance.
(viveka khyatih aviplava hana upayah)
· viveka-khyatih = discriminative knowledge (viveka = discriminative,
discernment; khyatih = knowledge, correct cognition, clarity, awareness)
· aviplava = undisturbed, without vacillation, uninterrupted
· hana = of removal, of avoidance
· upayah = the means, way, method
27 Seven kinds of ultimate insight come to one who has attained this degree of
discrimination.
(tasya saptadha pranta bhumih prajna)
· tasya = to one, to such a person
· saptadha = sevenfold
· pranta = final, ultimate
· bhumih = stage, level, degree
· prajna = discrimination, insight, wisdom, cognizing consciousness
28 Through the practice of the different limbs, or steps to Yoga, whereby impurities
are eliminated, there arises an illumination that culminates in discriminative wisdom,
or enlightenment.
(yoga anga anusthanad ashuddhi kshaye jnana diptih a viveka khyateh)
· yoga-anga= rungs of yoga (yoga = yoga; anga = rungs, limbs, accessories,
components, steps, parts, members, constituents)
· anusthanad = by the sustained practice, observance, performance
· ashuddhi = impurities,
· kshaye = with the elimination, destruction
· jnana = of wisdom, knowledge,
· diptih = light, brilliance, shining, radiance
· a = until, up to
· viveka-khyatih = discriminative knowledge (viveka = discriminative,
discernment; khyatih = knowledge, correct cognition, clarity, awareness)
29 The eight rungs, limbs, or steps of Yoga are the codes of self-regulation or
restraint (yamas), observances or practices of self-training (niyamas), postures
(asana), expansion of breath and prana (pranayama), withdrawal of the senses
(pratyahara), concentration (dharana), meditation (dhyana), and perfected
concentration (samadhi).
(yama niyama asana pranayama pratyahara dharana dhyana samadhi ashtau angani)
· yama = codes of restraint, abstinences, self-regulations
· niyama = observances, practices, self-training
· asana = meditation posture (from the root ~as, which means "to sit")
· pranayama = expansion of breath and prana, regulation, control
· pratyahara = withdrawal of the indriyas (the senses), bringing inward
· dharana = concentration
· dhyana = meditation
· samadhi = meditation in its higher state, deep absorption of meditation, the
state of perfected concentration
· ashtau = eight
· angani = rungs, limbs, accessories, components, steps, parts, members,
constituents
Yamas and Niyamas, rungs #1 and #2 (2.30-2.34)
30 Non-injury or non-harming (ahimsa), truthfulness (satya), abstention from
stealing (asteya), walking in awareness of the highest reality (brahmacharya), and
non-possessiveness or non-grasping with the senses (aparigraha) are the five yamas,
or codes of self-regulation or restraint, and are the first of the eight steps of Yoga.
(ahimsa satya asteya brahmacharya aparigraha yama)
· ahimsa = non-violence, non-harming, non-injury
· satya = truthfulness, honesty
· asteya = non-stealing, abstention from theft
· brahmacharya = walking in awareness of the highest reality, continence,
remembering the divine, practicing the presence of God
· aparigraha = non-possessiveness, non-holding through senses, non-greed,
non-grasping, non-indulgence, non-acquisitiveness
· yama = codes of restraint, abstinences, self-regulations
31 These codes of self-regulation or restraint become a great vow when they
become universal and are not restricted by any consideration of the nature of the kind
of living being to whom one is related, nor in any place, time or situation.
(jati desha kala samaya anavachchhinnah sarva-bhaumah maha-vratam)
· jati = type of birth, species, state of life
· desha = space, place
· kala = time
· samaya = circumstance, condition, consideration
· anavachchhinnah = not limited by
· sarva-bhaumah = universal, in all parts (sarva = all; bhaumah = parts,
spheres)
· maha-vratam = great vow (maha = great; vratam = vow)
32 Cleanliness and purity of body and mind (shaucha), an attitude of contentment
(santosha), ascesis or training of the senses (tapas), self-study and reflection on
sacred words (svadhyaya), and an attitude of letting go into one's source
(ishvarapranidhana) are the observances or practices of self-training (niyamas), and
are the second rung on the ladder of Yoga.
(shaucha santosha tapah svadhyaya ishvarapranidhana niyamah)
· shaucha = purity of body and mind
· santosha = contentment
· tapah = training the senses, austerities, ascesis
· svadhyaya = self-study, reflection on sacred words
· ishvara = creative source, causal field, God, supreme Guru or teacher
· pranidhana = practicing the presence, dedication, devotion, surrender of fruits
of practice
· niyamah = observances or practices of self-training
33 When these codes of self-regulation or restraint (yamas) and observances or
practices of self-training (niyamas) are inhibited from being practiced due to perverse,
unwholesome, troublesome, or deviant thoughts, principles in the opposite direction,
or contrary thought should be cultivated.
(vitarka badhane pratipaksha bhavanam)
· vitarka = troublesome thoughts, deviating (from the yamas and niyamas)
· badhane = disturbed by, inhibited by
· pratipaksha = to the contrary, opposite thoughts or principles
· bhavanam = cultivate, habituate, thought of, contemplate on, reflect on
34 Actions arising out of such negative thoughts are performed directly by oneself,
caused to be done through others, or approved of when done by others. All of these
may be preceded by, or performed through anger, greed or delusion, and can be mild,
moderate or intense in nature. To remind oneself that these negative thoughts and
actions are the causes of unending misery and ignorance is the contrary thought, or
principle in the opposite direction that was recommended in the previous sutra.
(vitarkah himsadayah krita karita anumoditah lobha krodha moha purvakah mridu
madhya adhimatrah dukha ajnana ananta phala iti pratipaksha bhavanam)
· vitarkah = troublesome thoughts, deviating (from the yamas and niyamas)
· himsadayah = harmful and the others (himsa = harmful; adayah = et cetera,
and so forth)
· krita = committed (by oneself)
· karita = caused to be done (by others)
· anumoditah = consented to, approved of (when done by others)
· lobha = greed, desire
· krodha = anger
· moha = delusion
· purvakah = preceded by
· mridu = mild, slight
· madhya = middling
· adhimatrah = intense, extreme
· dukha = misery, pain, suffering, sorrow
· ajnana = ignorance (a = without; jnana = knowledge)
· ananta = infinite, unending (an = un; anta = ending)
· phala = fruition, results, effects
· iti = thus
· pratipaksha = to the contrary, opposite thoughts or principles
· bhavanam = cultivate, habituate, thought of, contemplate on, reflect on
Benefits from the Yamas and Niyamas
35 As a Yogi becomes firmly grounded in non-injury (ahimsa), other people who
come near will naturally lose any feelings of hostility.
(ahimsa pratishthayam tat vaira-tyagah)
· ahimsa = non-violence, non-harming, non-injury
· pratishthayam = having firmly established, being well grounded in
· tat = that, of his or her
· vaira-tyagah = give up hostilities (vaira = hostility, enmity, aggression; tyaga
= abandon, give up)
36 As truthfulness (satya) is achieved, the fruits of actions naturally result according
to the will of the Yogi.
(satya pratisthayam kriya phala ashrayatvam)
· satya = truthfulness, honesty
· pratisthayam = having firmly established, being well grounded in
· kriya = actions
· phala = fruition, results, effects
· ashrayatvam = come as a result of, are dependent on, are subservient to (the
Yogi)
37 When non-stealing (asteya) is established, all jewels, or treasures present
themselves, or are available to the Yogi.
(asteya pratisthayam sarva ratna upasthanam)
· asteya = non-stealing, abstention from theft
· pratisthayam = having firmly established, being well grounded in
· sarva = of all
· ratna = jewels, treasures
· upasthanam = appear, come, approach to him or her, are available, present
themselves
38 When walking in the awareness of the highest reality (brahmacharya) is firmly
established, then a great strength, capacity, or vitality (virya) is acquired.
(brahmacharya pratisthayam virya labhah)
· brahmacharya = walking in awareness of the highest reality, absolute reality,
remembering the divine, practicing the presence of God; continence
· pratisthayam = having firmly established, being well grounded in
· virya = strength, vigor, vitality, courage
· labhah = is acquired, attained, gained
39 When one is steadfast in non-possessiveness or non-grasping with the senses
(aparigraha), there arises knowledge of the why and wherefore of past and future
incarnations.
(aparigraha sthairye janma kathanta sambodhah)
· aparigraha = non-possessiveness, non-holding through senses, non-greed,
non-grasping, non-indulgence, non-acquisitiveness
· sthairye = upon being steady in, stability
· janma = birth, incarnation
· kathanta = how and from where
· sambodhah = complete knowledge of
40 Through cleanliness and purity of body and mind (shaucha), one develops an
attitude of distancing, or disinterest towards one's own body, and becomes disinclined
towards contacting the bodies of others.
(sauchat sva-anga jugupsa paraih asamsargah)
· sauchat = by cleanliness, purification (of body and mind)
· sva-anga = one's own body (sva = one's; anga = limbs, body)
· jugupsa = disinclined, distanced from, drawn away from
· paraih = and with that of others
· asamsargah = cessation of contact, non-association
41 Also through cleanliness and purity of body and mind (shaucha) comes a
purification of the subtle mental essence (sattva), a pleasantness, goodness and
gladness of feeling, a one-pointedness with intentness, the conquest or mastery over
the senses, and a fitness, qualification, or capability for self-realization.
(sattva shuddhi saumanasya ekagra indriya-jaya atma darshana yogyatvani cha)
· sattva = purest of subtle essence, internal being
· shuddhi = purification of
· saumanasya = high-mindedness, cheerfulness, clarity, pleasantness, goodness,
gladness
· ekagra = one-pointedness (eka = one; agra = pointedness, intentness)
· indriya-jaya = control of the senses (indriya = active and cognitive senses;
jaya = control, regulation, mastery)
· atma = of the Self, center of consciousness
· darshana = realization, seeing, experiencing
· yogyatvani = to be fit for, qualified for
· cha = and
42 From an attitude of contentment (santosha), unexcelled happiness, mental
comfort, joy, and satisfaction is obtained.
(santosha anuttamah sukha labhah)
· santosha = contentment
· anuttamah = unexcelled, extreme, supreme
· sukha = pleasure, happiness, comfort, joy, satisfaction
· labhah = is acquired, attained, gained
43 Through ascesis or training of the senses (tapas), there comes a destruction of
mental impurities, and an ensuing mastery or perfection over the body and the mental
organs of senses and actions (indriyas).
(kaya indriya siddhih ashuddhi kshayat tapasah)
· kaya = of the physical body
· indriya = active and cognitive senses
· siddhih = attainment, mastery, perfection
· ashuddhi = of impurities
· kshayat = removal, destruction, elimination
· tapasah = training the senses, austerities, ascesis
44 From self-study and reflection on sacred words (svadhyaya), one attains contact,
communion, or concert with that underlying natural reality or force.
(svadhyayat ishta samprayogah)
· svadhyayat = self-study, reflection on sacred words
· ishta = that which is preferred, chosen, predisposed towards
· samprayogah = connected with, in contact, communion
45 From an attitude of letting go into one's source (ishvarapranidhana), the state of
perfected concentration (samadhi) is attained.
(samadhi siddhih ishvarapranidhana)
· samadhi = deep absorption of meditation, the state of perfected concentration
· siddhih = attainment, mastery, accomplishment, perfection
· ishvara = creative source, causal field, God, supreme Guru or teacher
· pranidhana = practicing the presence, dedication, devotion, surrender of fruits
of practice
Asana or meditation posture.
46 The posture (asana) for Yoga meditation should be steady, stable, and
motionless, as well as comfortable, and this is the third of the eight rungs of Yoga.
(sthira sukham asanam)
· sthira = steady, stable, motionless
· sukham = comfortable, ease filled
· asanam = meditation posture (from the root ~as, which means "to sit")
47 The means of perfecting the posture is that of relaxing or loosening of effort, and
allowing attention to merge with endlessness, or the infinite.
(prayatna shaithilya ananta samapattibhyam)
· prayatna = tension or effort (related to trying to do the posture)
· shaithilya = by relaxing, loosening, lessening, slackening
· ananta = infinite, endlessness
· samapattibhyam = by focusing attention on, by coalescence, coincidence,
merging
48 From the attainment of that perfected posture, there arises an unassailable,
unimpeded freedom from suffering due to the pairs of opposites (such as heat and
cold, good and bad, or pain and pleasure).
(tatah dvandva anabhighata)
· tatah = then, thereby, thence, from that
· dvandva = the pairs of opposites, the dualities, dichotomies
· anabhighata = unimpeded freedom from suffering, without effect or impact,
cessation of disturbance
Pranayama and breath control.
49 Once that perfected posture has been achieved, the slowing or braking of the
force behind, and of unregulated movement of inhalation and exhalation is called
breath control and expansion of prana (pranayama), which leads to the absence of the
awareness of both, and is the fourth of the eight rungs.
(tasmin sati shvasa prashvsayoh gati vichchhedah pranayamah)
· tasmin = upon that (perfection of meditation posture)
· sati = being accomplished
· shvasa = inhalation
· prashvsayoh = exhalation
· gati = of the uncontrolled movements
· vichchhedah = slowing, softening or braking of the force behind
· pranayamah = expansion of prana, regulation of breath
50 That pranayama has three aspects of external or outward flow (exhalation),
internal or inward flow (inhalation), and the third, which is the absence of both during
the transition between them, and is known as fixedness, retention, or suspension.
These are regulated by place, time, and number, with breath becoming slow and
subtle.
(bahya abhyantara stambha vrittih desha kala sankhyabhih paridrishtah dirgha
sukshmah)
· bahya = external
· abhyantara = internal
· stambha = holding, restraint, suspension, stationary, retention, cessation,
transition
· vrittih = operations, activities, fluctuations, modifications, changes, or various
forms of the mind-field
· desha = place, spot, space, location
· kala = time, period, duration
· sankhyabhih = by these three, number, count of
· paridrishtah = regulated by, observed by
· dirgha = made long, prolonged, slow
· sukshmah = and subtle, fine
51 The fourth pranayama is that continuous prana which surpasses, is beyond, or
behind those others that operate in the exterior and interior realms or fields.
(bahya abhyantara vishaya akshepi chaturthah)
· bahya = external
· abhyantara = internal
· vishaya = region, spheres, realms, fields
· akshepi = going beyond, surpassing, setting aside
· chaturthah = the fourth
52 Through that pranayama the veil of karmasheya (2.12) that covers the inner
illumination or light is thinned, diminishes and vanishes.
(tatah kshiyate prakasha avaranam)
· tatah = then, thereby, thence, from that
· kshiyate = is destroyed, thinned, diminishes, vanishes
· prakasha = light, illumination
· avaranam = veil, covering
53 Through these practices and processes of pranayama, which is the fourth of the
eight steps, the mind acquires or develops the fitness, qualification, or capability for
true concentration (dharana), which is itself the sixth of the steps.
(dharanasu cha yogyata manasah)
· dharanasu = for concentration, for dharana
· cha = and
· yogyata = fitness, preparedness, qualification, capability
· manasah = mind
Pratyahara or sense withdrawal.
54 When the mental organs of senses and actions (indriyas) cease to be engaged
with the corresponding objects in their mental realm, and assimilate or turn back into
the mind-field from which they arose, this is called pratyahara, and is the fifth step.
(sva vishaya asamprayoge chittasya svarupe anukarah iva indriyanam pratyaharah)
· sva = their own
· vishaya = objects, region, spheres, realms, fields
· asamprayoge = not coming into contact with, non-conjunction, cessation of
engagement
· chittasya = of the mind field
· svarupe = own form, own nature (sva = own; rupe = form, nature)
· anukarah = imitate, resemble, follow, be engaged with
· iva = like, as though, as it were
· indriyanam = mental organs of actions and senses (indriyas)
· pratyaharah = withdrawal of the indriyas (the senses), bringing inward
55 Through that turning inward of the organs of senses and actions (indriyas) also
comes a supreme ability, controllability, or mastery over those senses inclining to go
outward towards their objects.
(tatah parama vashyata indriyanam)
· tatah = then, thereby, thence, from that
· parama = highest, supreme, ultimate, perfected
· vashyata = mastery, control, being willed
· indriyanam = of the mental organs of actions and senses (indriyas)
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