Patanjali's Yoga Sutras:
Commentary on Chapter 3 -
Please note that work on this chapter is ongoing. I add stuff when I find the time (which at present is very limited). I have added a complete Sanskrit text and selectyed translations for this chapter, since people have asked for this, but many sutras still have incomplete sections on commentary. Most recent update is 05/08/08.
Your comments are welcome, but please don't expect miracles!
Main abbreviations are as follows (for a fuller list, see the general introduction to the commentary):
B Bouanchaud, The Essence of Yoga
D Patanjali's Yogasutras, translated by TKV Desikachar
H Swami Hariharananda Aranya, Yoga Philosophy of Patanjali (translated by P.N. Mukerji)
S The Yoga Sutras of Patanjali, translation and commentary by Sri Swami Satchidananda
T IK Taimni, The Science of Yoga
V Vyasa's Yoga Bhasya, as translated by PN Mukerji in Swami Hariharananda Aranya, Yoga Philosophy of Patanjali
YS 3.1
deśabandhaḥ cittasya dhāraṇā
deśa -
Translations:
[B] Concentration is focusing the mind on a particular point.
[D] The
mind has reached the ability to be directed when direction towards a chosen object
is possible in spite of many other potential objects within the reach of the individual.
[H] Dhāraṇā is the mind's (citta's) fixation on a particular point in space.
[S]
Dhāraṇā is the binding of the mind to one place, object or idea.
[T] Concentration
is the confining of the mind within a limited mental area (object of concentration)
Commentary:
V says, "Dhāraṇā. consists in holding or fixing the mind on the navel
circle, or on the lotus of the heart, or on the effulgent centre of the head, or
on the tip of the nose or of the tongue, or on such like spots in the body, or on
any external object, by means of the modifications of the mind."
B says that the object that is the focus of concentration can be a seen object, a
concept or idea easily accessible -
T begins with a reminder of the purpose of the first five "limbs" of yoga:
· yama
and niyama eliminate the disturbances caused by uncontrolled emotions and desires;
·
âsana and prānāyāma eliminate disturbances arising from the physical body;
· pratyāhāra
cuts off the external world and its impressions on the mind.
Once this has been achieved, the practitioner is ready to proceed with the successful practice of the final three "limbs". Up to a point, the first five can be practised simultaneously. The final three follow one from the other.
YS 3.2
tatra pratyayaikatānatā dhyānam
tatra -
Translations:
[B] Meditation is the uninterrupted flow of knowledge on this particular
point.
[D] Then the mental activities form an uninterrupted flow only in relation
to this object.
[H] In that (dhāranā) the continuous flow of similar mental modifications
is called dhyāna or meditation.
[S] Dhyāna is the continuous flow of cognition toward
that object.
[T] Uninterrupted flow [of the mind] towards the object [chosen for meditation]
is contemplation.
Commentary:
H offers a good explanation of dhyāna. "In dhāranā, or fixity, the flow
of similar mental modifications on the same object is confined to the desired place.
But the thought-
S makes a similar point. He also says that one sign that you really have been meditating is that you are unaware of the passage of time. If an hour passes and you think it was only five minutes, that's meditation; if five minutes pass and you feel it's an hour, that's just concentration.
B says, "With prolonged focus on one object, concentration becomes meditation, in which the grasp of the object is direst…. Moving from mental dispersion to concentration is progressive. Passing from concentration to meditation, however, is sudden and instantaneous."
YS 3.3
tadevārthamātranirbhāsaṃ svarūpaśūnyamiva samādhiḥ
tad -
Translations:
[B] When the object of meditation alone shines in the mind, as though
the mind is emptied of its own form, -
[H] When the object of meditation only
shines forth in the mind, as though devoid of the thought of even the self (who is
meditating), that state is called samādhi or concentration.
[S] Samādhi is the same
meditation when there isthe shining of the object alone, as if devoid of form.
[T]
The same [contemplation] when there is consciousness only of the object of meditation
and not of itself [the mind] is samādhi.
Commentary:
Again, the best place to start is with H's explanation. He says, "Samādhi.
. . is the highest stage of meditation. It is the best form of calmness of the mind….
When meditation is full of the object meditated on, i.e. when meditation becomes
so intense that nothing but the object meditated on is present therein, it is called
samādhi or concentration…. In plain language, when in the process of meditating,
consciousness of self seems to disappear and only the object meditated upon appears
to exist, when the self is forgotten and the difference between the self and the
object is effaced, such concentration of the mind on the object is called samādhi."
D says much the same: "When we reach this state all that is evident is the object itself. We are not even aware that we are distinct beings separate from the object. Our mental activities are integrated with the object and nothing else."
S's comments are very useful. He says, "You put all your effort in dhāranā. It becomes effortless in dhyāna; and you are just there, knowing that you are in meditation. But in samādhiḥ, you don't even know that. You are not there to know it because you are that. You think first with a lot of interruptions; that is dhyāna. Then when you become what you think, that is samādhiḥ. In meditation you have three things: meditator, the meditation and the object meditated upon. In samādhi there is neither the object or the meditator. There is no feeling of 'I am meditating on that.'"
S also writes about the different stages of samādhi (which P had described in YS
1, 40-
Samādhiḥ is a difficult concept to grasp, and as T says the student has to study its various aspects several times before it's possible to grasp its essential nature. Both S and T say that the real value of samādhi is that when a person who has achieved true samādhi returns from that state, he/she brings "the transcendent knowledge, wisdom, peace and strength of the inner life." This is something well worth aiming for!
YS 3.4
trayamekatra saṃyamaḥ
trayam -
Translations:
[B] Perfect mastery is prolonged focus on one object through sustained
states of concentration, meditation and contemplation.
[D] When these processes are
continuously and exclusively applied to the same object it is called samyama.
[H]
The three together on the same object is called samyama.
[S] The practice of these
three [dhāranā, dhyāna and samādhi] upon one object is called samyama.
[T] The three
taken together constitute samyama.
Commentary:
As D says, "The three processes described in sutras 3.1, 3.2 and 3.3 can
be employed with different objects at different times or they can all be directed
for an indefinite period of time on the same object." It is the second of these techniques
that is called samyama.
B makes an important point: "To keep the mind focused on one and the same object
over time demands total investment of the being and restriction of incursions into
other fields. However, this engagement must be free from passion or it becomes blind
and sectarian. Perfect mastery, therefore, implies discernment, that is, non-
YS 3.5
tajjayātprajñālokaḥ
tad -
Translations:
[B] The light of the highest knowledge comes from acquisition of this
perfect mastery.
[D] Samyama on a chosen object leads to a comprehensive knowledge
of the object in all its aspects..
[H] By mastering that, the light of knowledge
dawns. .
[S] By the mastery of samyama comes the light of knowledge.
[T] By mastering
it (samyama) the light of the higher consciousness.
Commentary:
V says, "As samyama gets firmly established, so does the knowledge attained
in samādhi get purer and purer."
H's explanation of V is that "as samyama is practised in respect of more and more subtle objects, the knowledge gets more and more clear."
YS3.6
tasya bhūmiṣu viniyogaḥ
tasya -
Translations:
[B] This perfect mastery is necessary to the stages that remain.
[D]
Samyama must be developed gradually.
[H] It (saṃyama) is to be applied to the stages
(of practice).
[S] Its practice is to be accomplished in stages.
[T] Its (of Samyama)
use by stages..
Commentary:
V makes the common-
YS 3.7
trayamantaraṅgaṃ pūrvebhyaḥ
trayam -
Translations:
[B] The last three limbs of yoga are more internal than the first five.
[D] Compared to the first five components of Yoga (sūtra II-
[H] These three are more intimate practices than the
previously mentioned ones.
[S] These three [dhāranā, dhyāna and samādhi] are more
internal than the preceding five limbs.
[T] The three are internal in relation to
the preceding ones.
Commentary:
V says, "Dhāranā, dhyāna and samādhi, these three are more internal in
respect of Samprajñāta-
YS 3.8
tadapi bahiraṅgaṃ nirbījasya
tad -
Translations:
[B] These last three limbs must themselves be seen as external compared
to contemplation without a seed.
[D] The state where the mind has no impressions
of any sort and nothing is beyond its reach (nirbīja samādhi) is more intricate than
the state of directing the mind towards an object (samādhi).
[H] That also is (to
be regarded as) external in respect of nirbīja or seedless concentration.
[S] Even
these three are external to the seedless samadhi.
[T] Even that (Sabīja samādhi) is
external to the Seedless (Nirbīja samādhi).
Commentary:
V explains that "the three practices mentione before as intimate" are
"external as far as seedless concentration is concerned, because seedlessness is
attained when these three are also absent."
YS 3.9
vyutthānanirodhasaṃskārayorabhibhavaprādurbhāvau nirodhakṣaṇacittānvayo nirodhapariṇāmaḥ
vyutthāna -
Translations:
[B] When after a moment of stability, the mind ceases its fluctuation
and remains naturally quiet, it begins its transformation to stability.
[D] The mind
is capable of having two states based on two distinct tendencies. These are distraction
and attention. However, at any one moment only one state prevails, and this state
influences the individual's behaviour, attitudes and expressions.
[H] Suppression
of the latencies of fluctuation and appearance of the latencies of arrested state
taking place at every moment of blankness of the arrested state in the same mind,
is the mutation of the arrested state of the mind.
[S] The impressions which normally
arise are made to disappear by the appearance of suppressive efforts, which in turn
create new mental modifications. The moment of conjunction of mind and new modifications
is nirodha pariṇāma.
[T] Nirodha pariṇāma is that transformation of the mind in which
it becomes progressively permeated by that condition of Nirodha which intervenes
momentarily between an impression which is disappearing and the impression which
is taking place.
Commentary:
V
YS 3.10
tasya praśāntavāhitā saṃskārāt
tasya -
Translations:
[B] This peaceful flow within the mind is born of its own latent impressions.
[D] By constant and uninterrupted practice the mind can remain in a state of attention
for a long time.
[H] Continuity of the tranquil mind (in an arrested state) is ensured
by its latent impressions.
[S] The flow of nirodha parināma becomes steady through
habit.
[T] Its flow becomes tranquil by repeated impression.
Commentary:
V
YS 3.11
sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ
sarvārthatā -
Translations:
[B] In the transformation to contemplation, distraction vanishes and
the mind becomes focused.
[D] The mind alternates between the possibility of intense
concentration and a state where alternative objects can attract attention.
[H] Diminution
of attention to all and sundry and development of one-
[S] When there is a decline in distractedness
and appearance of one-
[T]
Samādhi transformation is the (gradual) setting of the distractions and simultaneous
rising of one-
Commentary:
V
YS 3.12
tataḥ punaḥ śāntoditau tulyapratyayau cittasyaikāgratāpariṇāmaḥ
tataḥ -
Translations:
[B] Following contemplation is transformation to one-
[H] There (in samādhi)
again (in the state of concentration) the past and the present podifications being
similar it is Ekāgratā Pariṇāma or mutation of the stabilised state of the mind.
[S] Then again, when the subsiding past and rising present images are identical,
there is ekāgratā pariṇāma (one-
Commentary:
V
YS 3.13
etena bhūtendriyeṣu dharmalakṣaṇāvasthāpariṇāmā vyākhyātāḥ
etena -
Translations:
[B] The evolution of fundamental tendencies, of relationship to time,
and of situations, all of which intervene in the physical constitution and the organs
of perception and action, is thus explained.
[D] As it has been established that the
mind has different states (corresponding to which there arise different attitudes,
possibilities and behaviour patterns in the individual) it can also be said that
such 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.
[H] By these are explained the three changes, viz. of essential
attributes or characteristics, of temporal characters, and of states of the bhūtas
and the indriyas (i.e. all the knowalble phenomena).
[S] By this [what has been said
in the preceding three Sutras], the transformations of the visible characteristics,
time factors and conditions of elements and senses are also described.
[T] By this
(by what has been said in the last four Sūtras) the property, character, and condition-
Commentary:
V
YS 3.14
śantoditāvyapadeśyadharmānupātã dharmã
śanta -
Translations:
[B] One substratum contains past, present, and future characteristics.
[D] A substance contains all its characteristics and, depending on the particular
form it takes, those characteristics conforming to that form will be apparent. 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.
[H] That which continues
its existence all through the varying characteristics, namely the quiescent, i.e.
past, the uprisen, i.e. present or unmanifest (but remaining as a potent force),
i.e. future, is the substratum (or object characterised).
[S] It is the substratum
(Prakriti) that by nature goes through latent, uprising and unmanifested phases.
[T] The substratum is that in which the properties -
Commentary:
V
YS 3.15
kramānyatvaṃ pariṇāmānyatve hetuḥ
krama -
Translations:
[B] Different methods produce different changes.
[D] By changing the
order or sequence of change, characteristics that are of one pattern can be modified
to a different pattern.
[H] Change of sequence (of characteristics) is the cause of
mutative differences.
[S] The succession of these different phases is the cause of
the differences in stages of evolution.
[T] The cause of the difference in transformation
is the difference in the underlying process.
Commentary:
V
YS 3.16
pariṇāmatrayasaṃyamādatãtānāgatajñānam
pariṇāma -
Translations:
[B] Knowledge of the past and the future proceeds from the mastery of
threefold evolution: fundamental, temporal and situational.
[D] Samyama on the process
of change, how it can be affected by time and other factors, develops knowledge of
the past and the future.
[H] Knowledge of the past and the future can be derived through
saṃyama on the three pariṇāmas.
[S] By practising samyama on the three stages of evolution
comes knowledge of past and future.
[T] By performing Samyama on the three kinds of
transformations (Nirodha, Samādhi and Ekāgratā) knowledge of the past and future.
Commentary:
V
YS 3.17
śabdārthapratyayānāmitraretarādhyāsātsaṅkarastatpravibhāgasaṃyamāt sarva bhūtarutajñānam
śabda -
Translations:
[B] Interaction among words, their objects, and one's image or idea
engenders confusion. Mastering distinction among them allows understanding of the
sounds that creatures make.
[D] Samyama on the interactions between language, ideas
and object is to examine the individual features of the objects, the means of describing
them and the ideas and their cultural influences in the minds of the describers.
Through this, one can find the most accurate and effective way of communication regardless
of linguistic, cultural and other barriers.
[H] Word, object implied and the idea
thereof overlapping, produce one unified impression. If saṃyama is practised on each
separately, knowledge of the meaning of the sounds produced by all beings can be
acquired.
[S] A word, its meaning, and the idea behind it are normally confused because
of superimposition upon one another. By samyama on the word [or sound] produced by
any being, knowledge of its meaning is obtained.
[T] The sound, the meaning (behind
it) and the idea (which is present in the mind at the time) are present together
in a confused state. By performing Samyama (on the sound) they are resolved and there
arises comprehension of the meaning of sounds uttered by any living being.
Commentary:
V
YS 3.18
saṃskārasākṣātkaraṇātpūrvajātijñānam
saṃskāra -
Translations:
[B] Knowledge about the origins of previous stages appears when we gain
insight into our own conditioning.
[D] Samyama on one's tendencies and habits will
lead one to their origins. Consequently one gains deep knowledge of one's past.
[H]
By the realisation of latent impressions, knowledge of previous birth is acquired.
[S]
By direct perception, through samyama, of one's mental impressions, knowledge of
past births is obtained.
[T] By direct perceptions of the impressions a knowledge
of the previous birth.
Commentary:
V
YS 3.19
pratyayasya paracittajñānam
Translations:
[B] Knowing what another is thinking comes from perfect mastery of the
mind's contents.
[D] Samyama on the changes that arise in the individual's mind and
their consequences develops in one the ability to acutely observe the state of mind
of others.
[H] (By practising samyama) on notions, knowledge of other minds is developed.
[S]
By samyama on the distinguishing signs of others bodies, knowledge of their mental
images is obtained.
[T] (By direct preception through samyama) of the image occupying
the mind, knowledge of the mind of others.
Commentary:
V
YS 3.20
na ca tatsālambanaṃ tasyāviṣayãbhūtatvāt
Translations:
[B] The origin of another's thought cannot be grasped, because it cannot
be observed.
[D] The cause of the state of mind of one individual is beyond the scope
of observation by another.
[H] The prop (or basis) of the notion does not get known
because that is not the object of the (yogin’s) observation.
[S] But this does not
include the support in the person's mind [such as the motive behind the thought,
etc.], as that is not the object of the samyama.
[T] But not also of other mental
factors which support the mental iamge for that is not the object (of samyama)
Commentary:
V
YS 3.21
kāyarūpasaṃyamāttadgāhyaśaktistambhecakṣuḥprakāśāsaṃprayoge 'ntardhānam
Translations:
[B] Invisibility comes from perfect mastery of physical appearance,
which allows one to dissociate the observer's gaze from one's own emanations.
[D]
Samyama on the relationship between the features of the body and what affects them,
can give one the means to merge with one's surroundings in such a way that one's
form is indistinguishable.
[H] When perceptibility of the body is suppressed by practising
samyama on its visual character, disappearance of the body is effected through its
getting beyond the sphere of perception of the eye.
[S] By samyama on the form of
one's body, [and by] checking the power of perception by intercepting light from
the eyes of the observer, the body becomes invisible.
[T] By performing samyama on
rūpa (one of the five tanmatras), on suspension of the receptive power, the contact
between the eye (of the observer) and light (from the body) is broken and the body
becomes invisible.
Commentary:
V
N.B. Taimni has an extra sutra at this point:
Etena śabdādy antardhānam uktam
From the above can be understood the disappearance of sound, &c. Taimni notes that it is omitted from some editions of the Sutras, “obviously because what is pointed out in it can be inferred from the previous Sutra.”
YS 3.22
sopakramaṃ nirupakramaṃ ca karma tatsaṃyamādaparāntajñānamariṣñebhyo vā
Translations:
[B] Perfect mastery of slow and rapid evolution of actions brings knowledge
of the time and circumstances of one's own death. This is also known through premonition.
[D]
The results of actions may be immediate or delayed. Samyama on this can give one
the ability to predict the course of future actions and even his own death.
[H] Karma
is either fast or slow in fructifying. By practising samyama on karma or on portents,
fore-
[T] Karma is of two kinds: active and dormant; by
performing samyama on them (is gained) knowledge of the time of death; also by (performing
Samyama on) portents.
Commentary:
YS 3.23
maitryādiṣu balāni
Translations:
[B] Perfect mastery of friendship and other qualities confers corresponding
power.
[D] Different qualities such as friendliness, compassion and contentment can
be enquired into through samyama. Thus, one can learn how to strengthen a chosen
quality.
[H] Through samyama on friendliness (amity) and other similar virtues, strength
is obtained therein.
[S] By samyama on friendliness and other such qualities, the
power to transmit them is obtained.
[T] (By performing Samyama) on friendliness etc.
(comes) strength (of the quality).
Commentary:
V
YS 3.24
baleṣu hastibalādãni
Translations:
[B] By perfect concentration on the elephant and other models, one gains
their corresponding strengths.
[D] Samyama on the physical strength of an elephant
can give one the strength of an elephant.
[H] By practising samyama on (physical)
strength, the strength of elephants etc. Can be acquires.
[S] By samyama on the strength
of elephants and other such animals, their strength is obtained.
[T] (By performing
Samyama) on the strengths (of animals) the strength of an elephant, etc.
Commentary:
V
YS 3.25
pravṛttyālokanyāsātsūkṣmavyavahitaviprakṛṣñajñānam
Translations:
[B] Joining the intelligence of the heart with the overflowing of the
mind brings knowledge of the subtle or causal, the hidden or unusual, and the physically
and psychologically remote.
[D] Directing the mind to the life force itself and, through
samyama, sustaining that direction results in the ability to observe fine subtleties
and understand what is preventing deep observation.
[H] By applying the effulgent
light of the hiogher sense-
[T] Knowledge
of the small, the hidden or the distant by directing the light of superphysical faculty.
Commentary:
V
YS 3.26
bhuvanajñānaṃ sūrye saṃyamāt
Translations:
[B] Perfect concentration on the sun bestows knowledge of the universe.
[D]
Samyama on the sun gives wide knowledge of the planetary system and the cosmic regions.
[H]
Practising samyama on the sun (the point in the body known as the solar entrance)
the knowledge of the cosmic regions is acquired.
[S] By samyama on the sun, knowledge
of the entire solar system is obtained.
[T] Knowledge of the sola system by performing
Samyama on the sun.
Commentary:
V
YS 3.27
candre tārāvyūhajñānam
Translations:
[B] Perfect concentration on the moon bestows knowledge of star patterns.
[D]
Samyama on the moon gives a thorough knowledge of the position of the stars at different
times.
[H] (By practising samyama) on the moon (the lunar entrance) knowledge of the
arrangements of stars is acquired.
[S] By samyama on the moon comes knowledge of the
stars' arrangement.
[T] (By performing samyama) on the moon knowledge concerning the
arrangement of stars.
Commentary:
V
YS 3.28
dhruve tadgatijñānam
Translations:
[B] Perfect concentration on the polestar bestows knowledge of the movement
of the stars.
[D] Samyama on Polaris gives knowledge about the relative movements
of the stars.
[H] (By practising samyama) on the pole-
[T]
(By performing samyama) on the pole-
Commentary:
V
YS 3.29
nābhicakre kāyavyūhajñānam
Translations:
[B] Perfect concentration on the energy centre of the navel affords
knowledge of the body and its physiology.
[D] Saṃyama on the navel gives knowledge
about the different organs of the body and their dispositions.
[H] (By practising
samyama) on the navel plexuz, knowledge of the composition of the body is derived.
[S]
By samyama on the navel plexus, knowledge of the body's constitution is obtained.
[T]
(By performing samyama) on the navel centre knowledge of the organization of the
body.
Commentary:
V
YS 3.30
kaṇṭhakūpe kṣutpipāsānivṛttiḥ
Translations:
[B] Perfect concentration on the throat frees one from hunger and thirst.
[D]
Using the throat as the point of enquiry for saṃyama provides an understanding of
thirs and hunger. This enables one to control their extreme symptoms.
[H] (By practising
samyama) on the trachea, hunger and thirst can be subdued.
[S] By samyama on the pit
of the throat, cessation of hunger and thirst is achieved.
[T] (By performing samyama)
on the gullet the cessation of hunger and thirst.
Commentary:
V
YS 3.31
kūrmanāḍyāṃ sthairyam
Translations:
[B] Perfect concentration on the "tortoise channel" brings stability.
[D]
Saṃyama on the chest area and enquiry into the sensations felt there in different
physical and mental states gives one the means to remain stable and calm even in
very stressful situations.
[H] Calmness is attained by samyama on the bronchial tube.
[S]
By samyama on the kurma nadi (a subtle tortoise-
Commentary:
V
YS 3.32
mūrdhajyotiṣi siddhadarśanam
Translations:
[B] Perfect concentration on the spiritual light at the top of the head
brings visions of realized beings.
[D] Saṃyama on the source of high intelligence
in an individual develops super normal capabilities.
[H] (By practising samyama) on
the coronal light, siddhas can be seen.
[S] By samyama on the light at the crown of
the head (sahasrara chakra), visions of masters and adepts are obtained.
[T] (By performing
samyama on) the light under the crown of the head vision of perfected Beings.
Commentary:
V
YS 3.33
prātibhādvā sarvam
Translations:
[B] Or else, through intuition, all is known.
[D] Anything can be understood.
With each attempt fresh and spontaneous understanding arises.
[H] From knowledge known
as prātibha (intuition), everything becomes known.
[S] Or, in the knowledge that dawns
by spontaneous enlightenment [through a life of purity], all the powers come by themselves.
[T]
(Knowledge of) everything from intuition.
Commentary:
V
YS 3.34
hṛdaye cittasaṃvit
Translations:
[B] Perfect concentration on the heart reveals the contents of the mind.
[D]
Saṃyama on the heart will definitely reveal the qualities of the mind.
[H] (By practising
samyama) on the heart, knowledge of the mind is acquired.
[S] By samyama on the heart,
the knowledge of the mind-
Commentary:
V
YS 3.35
sattvapuruṣayoratyantāsaṅkãrṇayoḥ pratyayāviśeṣobhogaḥ parārthatvātsvārthasaṃyamātpuruṣajñānam
Translations:
[B] The spiritual entity is independent of pacified consciousness. Confusing
them only brings a reflection of the spiritual entity. Perfect concentration on their
difference brings recognition of the spiritual entity.
[D] The mind, which is subject
to change, and the Perceiver, which is not, are in proximity but are of distinct
and different characters. When the mind is directed externally and acts mechanically
towards objects there is either pleasure or pain. However when, at the appropriate
time, an individual begins enquiry 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.
[H] Experience (of pleasure or pain) arises
from a conception which does not distinguish between the two extremely different
entities, viz. Buddhisattva and puruṣa. Such experience exists for another (I.e.
Puruṣa). That is why samyama on puruṣa (who oversees all experience and also their
complete cessation). A knowledge regarding puruṣa is acquired.
[S] The intellect and
the Purusha (or Atman) are totally different, the intellect existing for the sake
of the Purusha, while the Purusha exists for its own sake. Not distinguishing this
is the cause of all experiences; and by samyama on the distinction, knowledge of
the Purusha is gained.
[T] Experience is the result of inabil;ity to distinguish between
the puruṣa and the sattva though they are absolutely distinct. Knowledge of the
puruṣa results from samyama on the Self-
Commentary:
V
YS 3.36
tataḥ prātibhaśrāvaṇavedanādarśāsvādavārtā jāyante
Translations:
[B] It is then that the faculties of premonition, clairaudience, subtle
touch, clairvoyance, refined taste, and sensitive sense of smell appear.
[D] Then
one begins to acquire extraordinary capacities for perception.
[H] Thence ( from the
knowledge of puruṣa) arise prātibha (prescience), śrāvaṇa (supernormal power of hearing),
vedana (supernormal power of touch), ādarśa (supernormal power of taste) and vārtā
(supernormal power of smell).
[S] From this knowledge arises superphysical hearing,
touching, seeing, tasting and smelling through spontaneous intuition.
[T] Thence are
produced intuitional hearing, touch, sight, taste and smell.
Commentary:
V
YS 3.37
te samādhāvupasargā vyutthāne siddhayaḥ
Translations:
[B] These faculties are but obstacles in contemplation, but powers in
active life.
[D] For an individual who may revert to a state of distraction, this
extraordinary knowledge and the capabilities acquired through saṃyama are worth possessing.
But for one who seeks nothing less than a sustained state of Yoga the results of
saṃyama are obstacles in themselves.
[H] They (these powers) are impediments to samādhi,
but are acquisitions in a normal fluctuating state of the mind.
[S] These [superphysical
senses] are obstacles to [nirbija] samadhi but are siddhis (powers or accomplishments
in the worldly pursuits.
[T] They are obstacles in the way of samādhi and powers when
the mind is outward-
Commentary:
V
YS 3.38
bandhakāraṇaśaithilyātpracārasaṃvedanācca cittasya paraśarãrāveśaḥ
Translations:
[B] Letting go of the structure of personality and refining perception
of movement awakens the faculty of influencing another's mind and body.
[D] By enquiring
into the cause of this rigid situation binding the mind to the individual and examining
the means of relaxing this rigidity there is great potential for an individual to
reach beyond the confines of himself.
[H] When the cause of bondage gets weakened
and the movements of the mind are known, the mind can get into another body.
[S] By
the loosening of the cause [of the bondage of mind to body] and by knowledge of the
procedure of the mind-
Commentary:
V
YS 3.39
udānajayājjalapaṅkakaṇñakādiṣvasaṅga utkrāntiśca
Translations:
[B] With perfect mastery of rising vital energy, one rises above water,
mud, and thorns.
[D] By mastering the forces that transmit sensations from the body
to the mind it is possible to master the external stimuli. For instance one can tolerate
water of any temperature or the effects of thorns or one can walk on unstable surfaces
and even feel as light as a balloon.
[H] By conquering the vital force called udāna
the chance of immersion on water or mud, or entanglement in the thorns, is avoided
and exit from the body at will is assured.
[S] By mastery over the udana nerve current
(the upward vital air), one accomplishes levitation over water, swamps, thorns, etc.
and can leave the body at will.
[T] By mastery over udāna levitation and non-
Commentary:
V
YS 3.40
samānajayājjvalanam
Translations:
[B] Perfect mastery of the vital energy of assimilation and equilibrium
brings radiance.
[D] By mastering samāna one can experience sensations of excessive
heat.
[H] The yogin who has overcome samāna can generate radiance in the body and become
effulgent.
[S] By mastery over the samana nerve current (the equalising vital air)
comes radiance to surround the body.
[T] By mastery over samāna blazing of gastric
fire.
Commentary:
V
YS 3.41
śrotrākāśayoḥ saṃbandhasaṃyamāddivyaṃ śrotram
Translations:
[B] Perfect mastery of the relationship between the ear and space brings
extraordinary hearing.
[D] Saṃyama on the relationship between the sense of hearing
and space develops an extraordinary sense of hearing.
[H] By samyama on the relationship
between ākāśa and the power of hearing, divine sense of hearing is gained.
[S] By
samyama on the relationship between ear and ether, supernormal hearing becomes possible.
[T]
By performing samyama on the relation between ākāśa and the ear superphysical hearing.
Commentary:
V
YS 3.42
kāyākāśayoḥ saṃbandhasaṃyamāllaghutūlasamāpatteścākāśagamanam
Translations:
[B] Mastering the relationship between the body and ether, then meditating
on the lightness of cotton, brings displacement in space.
[D] By saṃyama on the relationship
between the body and space, and examining the properties of objects that can float
such as cotton fluff, the knowledge to move about in space can be achieved.
[H] By
practising samyama on the relationship between the body and ākāśa and by concentrating
on the lightness of cotton wool, passage through the sky can be secured.
[S] By samyama on the relationship between the body and ether, lightness of cotton
fibre is attained, and thus travelling through the ether becomes possible.
[T] By
performing samyama on the relationship between the body and ākāśa and at the same
time bringing about coalescence of the mind with light (things like) cotton down
(there comes the power of) passage through space.;
Commentary:
V
YS 3.43
bahirakalpitā vṛttirmahāvidehā tataḥ prakāśāvaraṇakṣayaḥ
Translations:
[B] When outside things no longer condition mental activity, the veil
over the light of understanding is rent asunder and a state of liberation appears.
[D]
By examining these phenomena and developing conditions when the mind does not confuse
perception there arises an extraordinary faculty with which one can probe other minds.
In addition the clouds that obscure correct perception are minimised.
[H] When the
unimagined conception can be held outside, I.e. Unconnected with the body, it is
called mahāvideha or the great discarnate. By samyama on that the veil over illumination
(of buddhisattva) is removed.
[S] By samyama on thought waves unidentified by and
external to the body [maha-
Commentary:
V
YS 3.44
sthūlasvarūpasūkṣmānvayārthavattvasamyaṃādbhūtajayaḥ
Translations:
[B] Mastering the material-
[H] By samyama on the grosness, the essential character,
the subtlety, the inherence and the objectiveness which are the five forms of the
bhūtas or elements, mastery over bhūtas is obtained.
[S] By samyama on the gross and
subtle elements and on their essential nature, correlations and purpose, mastery
over them is gained.
[T] Mastery over the Pañca-
Commentary:
V
YS 3.45
tato 'ṇimādiprādurbhāvaḥ kāyasaṃpattaddharmānabhighātaśca
Translations:
[B] Perfect mastery of the five elements brings mastery of physical
form, physical vigour, and freedom from physical constraint.
[D] When the elements
are mastered one is no longer disturbed by them. The body reaches perfection and
extraordinary capabilites become possible.
[H] Thence develop the power of minification
and other bodily acquisitions. There is also no resistance by its characteristics.
[S]
From that comes attainment of anima and other siddhis, bodily perfection and the
non-
Commentary:
V
[S]
YS 3.46
rūpalāvaṇyabalavajrasaṃhananatvāni kāyasaṃpat
Translations:
[B] Physical plenitude consists in physical beauty, charm, strength,
and being as solid as a diamond.
[D] Perfection in the body means good features, attractiveness
to others, physiical firmness and unusual physical strength.
[H] Perfection of body
consists in beauty, grace, strength and adamantine hardness.
[S] Beauty, grace, strength,
and adamantine hardness constitute bodily perfection.
[T] Beauty, fine complexion,
strength and adamantine hardness coinstitute the perfection of the body.
Commentary:
V
YS 3.47
grahaṇasvarūpāsmitānvayārthavattvasaṃyamādindriyajayaḥ
Translations:
[B] Perfect mastery of perception, of the perceived object, of the perceiving
entity, of the reference in oneself, and of the intent, brings mastery of the organs
of perception, action, and thought.
[D] Mastery over the senses is achieved through
saṃyama on the ability of the senses to observe their respective objects, how such
objects are understood, how the individual identifies with the object, how the object,
the senses, the mind and the Perceiver are interrelated and what results from such
perception.
[H] By samyama on the receptivity, essential character, I-
[T] Mastery
over the sense-
Commentary:
V
YS 3.48
tato manojavitvaṃ vikaraṇabhāvaḥ pradhānajayaśca
Translations:
[B] Then, instantaneous thought, perception independent of the sense
organs, and perfect mastery of origins appear.
[D] Then the response of the senses
will be as swift as that of the mind. They will perceive acutely and the individual
will have the capacity to influence the characteristics of the elements.
[H] Thence
come powers of rapid movement as of the mind, action of organs independent of the
body and mastery over pradhāna, the primordial cause.
[S] From that, the body gains
the power to move as fast as the mind, ability to function without the aid of sense
organs, and complete mastery over the primary cause.
[T] Thence, instantaneous cognition
without the use of any vehicle and complete mastery over pradhāna.
Commentary:
V
YS 3.49
sattvapuruṣānyatākhyātimātrasya sarvabhāvādhiṣñhātṛtvaṃ sarvajñātṛtvaṃ ca
Translations:
[B] Complete revelation of the difference between the perceiving entity
and the mind at peace brings omniscience and omnipotence.
[D] When there is clear
understanding of the difference between the Perceiver and the mind, all the various
states of mind and what affects them become known. Then, the mind becomes a perfect
instrument for the flawless perception of everything that need be known.
[H] To one
established in the discernment between buddhi and puruṣa come supremacy over all
beings and omniscience.
[S] By recognition of the distinction between sattva (the
pure reflective nature) and the Self, supremacy over all states and forms of existence
[omnipotence] is gained as is omniscience.
[T] Only from the awareness of the distinction
between sattva and puruṣa arise supremacy over all states and forms of existence
(omnipotence) and knowledge of everything (omniscience).
Commentary:
V
YS 3.50
tadvairāgyādapi doṣabījakṣaye kaivalyam
Translations:
[B] Spiritual liberation comes when we renounce even omniscience and
omnipotence, and when the origin of personal causes of suffering is destroyed.
[D]
Freedom, the last goal of Yoga, is attained only when the desire to acquire extraordinary
knowledge is rejected and the source of obstacles is completely controlled.
[H] By
renunciation of that (vśokā attainment) even, comes liberation on account of the
destruction of the seeds of evil.
[S] By non-
Commentary:
V
YS 3.51
sthānyupanimantraṇe saṅgasmayākaraṇaṃ punaraniṣñaprasaṅgāt
Translations:
[B] When higher creatures invite you, do not give way to wonderment
on meeting them, but keep a detached viewpoint when faced with their allure.
[D] The
temptation to accept the respectful status as a consequence of acquiring knowledge
through saṃyama should be restrained. Otherwise, one is led to the same unpleasant
consequences that arise from all obstacles to Yoga.
[H] When invited by the celestial
beings that invitation should not be accepted nor should it cause vanity because
it involves possibility of undesirable consequences.
[S] The Yogi should neither accept
nor smile with pride at the admiration of even the celestial beings, as there is
the possibility of his getting caught again in the undesirable.
[T] (There should
be) avoidance of pleasure or pride on being invited by the super-
Commentary:
V
YS 3.52
kṣaṇatatkramayoḥ saṃyamādvivekajaṃ jñānam
Translations:
[B] Perfect mastery of the instant and its unfolding brings knowledge
born of higly distinctive perception.
[D] Saṃyama on time and its sequence brings
about absolute clarity.
[H] Differentiating knowledge of the Self and the non-
[T] Knowledge born of awareness
of |Reality by performing samyama on moment and (the presence of) its succession.
Commentary:
V
YS 3.53
jātilakṣaṇadeśairanyatānavacchedāttulyayostataḥ pratopattiḥ
Translations:
[B] This specific knowledge allows differentiation between two objects
otherwise indistinguishable by origin, characteristics, or situation.
[D] This clarity
makes it possible to distinguish objects even when apparently the distinction is
not clear. Apparent similarity should not deter one from the distinct perception
of a chosen object.
[H] When species, temporal character and position of two different
things being indiscernible they look alike, they can be differentiated thereby (by
this knowledge).
[S] Thus, the indistinguishable differences between objects that
are alike in species, characteristic marks and positions become distinguishable.
[T]
From it (vivekajaṃ-
Commentary:
V
YS 3.54
tārakaṃ sarvaviṣayaṃ sarvathāviṣayamakramaṃ ceti vivekajaṃ jñānam
Translations:
[B] Such is knowledge born of discrimination -
[H] Knowledge of discernment is tāraka
or intuitional, is comprehensive of all things and of all times and has no sequence.
[S]
The discriminative knowledge that simultaneously comprehends all objects in all conditions
is the intuitive knowledge which brings liberation.
[T] The highest knowledge born
of the awareness of Reality is transcendent, includes the cognition of all objects
simultaneously, pertains to all objects and processes whatsoever in the past, present
and future and also transcends the World Process.
Commentary:
V
YS 3.55
sattvapuruṣayoḥ śuddhisāmye kaivalyam
Translations:
[B] When the purity of the peaceful mind is identical with that of the
spiritual entity, that is liberation.
[D] Freedom is when the mind has complete identity
with the Perceiver.
[H] When equality ios established between buddhisattva and puruṣa
in their purity, liberation takes place.
[S] When the tranquil mind attains purity
equal to that of the Self, there is Absoluteness.
[T] Kaivalya is atained when there
is equality of purity bewteen the Puruṣa and Sattva.
Commentary:
V