PataLjali / Yoga SKtra

PataLjali

Yoga S2tra

translation and commentary

Danijel Turina

Zagreb, 2004
 First published in Croatia by Ouroboros Publishing 2002

Ouroboros Publishing
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10000 Zagreb
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Author:
http://www.danijel.org
E-mail: [email protected]
This book was written in both
Croatian and English by Danijel Turina.

Editor: Domagoj Klepac

Typesetting and layout: Domagoj Klepac
Cover: Danijel Turina

Image on the cover:

The flowers of the opuntia ficus indica cactus. A thorny plant can produce
beautiful flowers. Not all flowers open at the same time.
It may interest you that the photo was taken near a garbage container.

ISBN 953-98824-7-8
PDF e-book version

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We would like to express our gratitude to the Sanskrit Documents site (http://
sanskrit.gde.to) for their kind permission to use the ITRANS Sanskrit original of
Yoga SKtra, as well as to the Wellcome Trust Medical Photographic Library,
London, which holds PataLjali's manuscript (shelf mark Sanskrit MS alpha 997)
that was used to create ITRANS text.
 Contents

Introduction ................................................................ 1

1. Sam=dhip=daD (On Samadhi) ................................ 5

2. S=dhanap=daD (On Spiritual Practice) ................... 37
3. VibhKtip=daD
(On Purification and Spiritual Powers) ................. 73
4. Kaivalyap=daD (On Deliverance) ........................... 99

Addenda .................................................................. 117

Yoga SKtra ........................................................... 119
Glossary .............................................................. 137
Sanskrit Pronunciation ....................................... 149
 Introduction

Yoga Sutra is the basic text of the philosophical system

of yoga. Do not commit a mistake by interpreting “basic”
as “simple,” for the very opposite is true—Yoga Sutra ex-
presses fundamental truths, in a manner in which advanced
physics expresses fundamental truths about the nature of
the physical world. These fundamental truths will be most
useful to the Masters, the people to whom enlightenment
is no longer a matter of theory, but who have not yet fully
appropriated its nature. To others, it will serve as inspira-
tion, as a source of information, as a condensed theory of
yoga, but they will not be able to understand it correctly.
Spiritual attainment is not a thing to be gained by reading
the scriptures, but through practice of yoga; this is the first
fundamental truth taught by yoga. The cause of the inabil-
ity to understand is not in the lack of information, but in
insufficient subtlety of spirit, which, without practice, re-
mains unable to truly understand anything beyond its
present state of refinement. Without yogic practice, read-
ing such materials is thus in vain. Not completely, how-
ever, for we will still be able to grasp some of the spirit of
the text, some of the aura of power, some of its inherent
greatness and strength, and this alone might serve the pur-
pose of setting us on the right path.
I wrote this book primarily for my disciples—it was
meant to serve as internal material, meant mostly for two
or three of my most advanced students, who have experi-
enced the state of samadhi, without which there can be no
2 Introduction

true understanding of the text. Still, I thought that this

commentary should be made available to a larger audience,
unlikely as it might be for the masses to benefit from it.
Not being written for a wide audience, but for a small
group of initiated disciples, who already possess a great
deal of understanding, it is in most part coarse, “rectangu-
lar,” brief and direct. I wrote it from the state of samadhi,
without any respect for the reader’s problems or perspec-
tive, paying no heed to any human weakness.
If you ask for my opinion, I would say that beginners
would be best advised to surrender to an enlightened Mas-
ter, instead of trying to understand such material on their
own. The Master will gradually lead them toward true un-
derstanding; he will know what they need in order to at-
tain realization, and without such guidance, this text will
be as useful to them as a “beginner’s” guide to differential
equations to first graders. They would be much better off
with someone who would teach them the basic mathemati-
cal operations, such as addition and subtraction. As they
progress, they will understand more, and eventually they will
get to the derivatives and differential equations. If they
attempt to comprehend the integral and differential calcu-
lus right away, from utter ignorance and without proper
foundations, they will understand it as well as a Xerox
machine could, copying a workbook on the subject—in
other words, they will gain no understanding whatsoever.
Even if they learn all the symbols by heart, the meaning
will remain hidden from them, and they will only increase
their ignorance by adding another layer of misunderstand-
ing. This is what happens to various “spiritual seekers,”
who read many books on spirituality and thus accumulate
a vast amount of misconceptions, which only prevent them
from attaining true spirituality. Any man, who thus attempts
to understand this or any similar text, without Master’s
proper guidance and without yogic practice, should be
considered naive, if not offensive.
 3

Don’t get me wrong: read it, by all means. But read

with humility, read with firm understanding that you do
not understand, and that you want to grow, with all your
heart, to the level on which understanding will be possible
for you. Don’t just fill your heads with theory, for sooner
or later someone wiser than yourselves will have to undo
the damage you inflicted upon your understanding.
 1. Sam=dhip=daD
(On Sam=dhi)

1 atha yoganuœasanam
Explanation of yoga follows.
2 yogaœcittavrttinirodhah
Yoga is cessation of the fluctuations of spirit.
Yoga is cessation of the whirlpools (vrtti) of the sub-
stance of mind (citta). The overall energy of thoughts is
constant. The quality of every individual thought drops as
they increase in number. The depth, or subtlety, of every
individual thought grows as the mind calms. Total cessa-
tion of the motion of thoughts results in absolute depth/
quality of consciousness, which is at the same time static
and all-encompassing.
By analogy, the thoughts are like waves on the surface
of water. The fastest thoughts are equivalent to the smallest
waves that make the water completely opaque. The slowest
thoughts are equivalent to the big waves, that make the
view of the bottom harder, but something can still be seen
through. The thoughtless state is equivalent to the per-
fectly clear and still surface, which does not interfere with
the view of the bottom, including even the smallest details.
Likewise, calmed mind in its motionless state enables un-
hindered and perfect insight of depth and the foundation
of reality, which is God. Through such perfect transpar-
ency of spirit, Divine manifestation is unhindered by false
personality that would otherwise interfere with its flow.
6 1. Sam=dhip=daD

3 tada drastuh svarupe’vasthanam

Observer then dwells in his true nature.
Disturbed mind projects desires and their fulfillment into
the sphere of the unreal. Within the unreal, there is no
possibility of fulfillment, since fulfillment comes only from
the real. Spirit turned toward the world therefore experi-
ences suffering. Cessation of suffering is attained through
cessation of projections, and by turning the consciousness
inwards. Within his own consciousness, one observes real-
ity, which is an aspect of the supreme reality. Calming the
mind, and releasing multitudes of disturbances (kleœas) from
consciousness, the subtlety of consciousness grows, and
with it also the subtlety of the perceived objects. In obser-
vation of the object of greatest subtlety1 its objectivity is
lost, or, in other words, there remains no difference be-
tween observed, observation and observer. Thus I Myself
Am. I then perceive to be the sole reality. Left with noth-
ing greater to attain, I stay firm in the highest of accom-
plishments.

4 vrttisarupyam itaratra
All other states are caused by identification of the ob-
server with the activities of mind.
Observation of non-Self is possible only by division into
object, subject and relationship. Externalization of the ob-
ject and number of thoughts are proportional; observation
of the object as separate from consciousness is a quality of
shallow thoughts and very limited touch with reality. A
deeper touch with reality implies greater intimacy with the
objects and association of those objects with the progres-
sively deeper inner states. An example: a man of coarse
and shallow thoughts perceives another man as an object,

1
Iœvara, or Purusottama, the Supreme Lord.
3-5 7

as a thing, a piece of flesh that either helps or interferes

with realization of his plans. If he helps, he is useful, and if
he interferes, he should be destroyed. Alienation from other
beings and ability to commit atrocious deeds therefore origi-
nate from externalization. A man of profound and subtle
thoughts perceives another man as an aspect of himself, he
perceives him as a form of Divine presence, within him
he perceives profound and subtle things, he feels compas-
sion for him and is willing to assist him in any way, even if
it means compromising his own well-being. Compassion
with others and all good deeds thus come from internal-
ization. Total internalization of objects implies manifesta-
tion of all Divine qualities in the world. A man who is
completely absorbed in Self perceives the entire world as
his own body, and always wants to do the greatest good.

5 vrttayah pavcatayyah klista aklistah

The fluctuations of spirit are of five kinds, and can be
pleasant or unpleasant.
There are several forms of externalization in two major
aspects. Perception of multitude is implied, meaning object,
subject and relationship, where the perceived object is pro-
jected upon with qualities depending on its relationship with
what is thought to be the subject. Such perception of the
subject is illusory, since the One, who is the sole Subject, is
not perceived, but instead of Him one of the objects in the
world of duality, mistaken for Self. This identification leads
to attraction to the pleasant and repulsion from the unpleas-
ant, where the world is judged by its relationship with the
imaginary personality. This personality being transient and
limited, those attempts are necessarily thwarted, which leads
to suffering. Cessation of suffering comes not from fulfill-
ment of desires and evasion of the objects of fear, but from
realization of one’s own true nature, which is the ultimate
internalization.
8 1. Sam=dhip=daD

6 pramanaviparyayavikalpanidrasmrtayah
They are: true knowledge, ignorance, delusion, pro-
found sleep and memory.
7 pratyaksanumanagamah pramanani
Perception, conclusion and lore make true knowledge.
True knowledge implies perception of reality, from
which the correct conclusions are formed, and includes
knowledge distributed by lore of tradition, if it is correct.
Knowledge is possible only of things, and thus represents
a form of delusion, although subtle. Freedom is there, where
knowledge is not of known, but of Knower.

8 viparyayo mithyajvanam atadrupapratistham

Ignorance is incorrect knowledge based on something
that has no foundation in reality.
Ignorance is discrepancy between reality and the states
of spirit. It is a consequence of improper perception and
desire. Imperfect perception as such conditions imperfec-
tion of conclusions, but even correct perception colored
with desire conditions imperfection of conclusions. Fear is
merely an opposite sign placed on desire, for it is a desire
to avoid.
Spirit free of attachments perceives things as they are.
His impartiality, or lack of desire for things to be or not to
be this or that, causes the perception of reality to be pro-
jected through his mind into a neutral image of reality.
When mind is colored with bias regarding the observed,
its coloration distorts the image of reality, and thus the
passions of mind cause misperception of things. Such
misperception has a consequence of additional chaos within
consciousness, where inner coherence of personality is lost,
which is perceived as madness, where remains no connec-
tion between objective reality and subjective perception.
6 - 10 9

The terminal consequence of such incoherence is complete

dissolution of personality.

9 œabdajvananupati vastuœunyo vikalpah

Delusion is knowledge with no foundation in reality,
expressed in words.
Delusion acted upon represents a deeper form of inner
delusion. If we act upon delusion, it means that we have
existentially confirmed it to be our reality. Many images
and interpretations of reality can appear within mind, and a
decision to act upon one of them means that one has ac-
cepted it as truth, and rejected the other ones as lies. Such a
form of delusion has greater gravity, and thus more effort is
needed in order to correct it. The deeds are weighed ac-
cording to their intensity. The things that are merely thought
have least intensity. What is spoken is more intense, and the
greatest intensity is of those things, that are acted upon. Those
things determine the form of our existence.
For example, if we think something evil of someone,
it is a sin that is easily corrected and is not grave. If we
choose to speak ill of him based on our thoughts, it is a
grave sin, more difficult to correct. If, however, the in-
tensity of our malice grows to such extent that we act
upon it and commit an evil deed against someone, it is
the gravest sin, and most difficult to correct. Correction
of a sin is possible only by correct actions of at least equal
intensity; a sin committed by deeds cannot be corrected
by thoughts alone, but with deeds of at least equal inten-
sity, however of opposite direction. A sin committed by
words can be corrected either by words or by deeds of the
opposite direction.

10 abhavapratyayalambana vrttirnidra
Profound sleep is a form of mental activity in which the
object of perception is absent.
10 1. Sam=dhip=daD

Sleep does not mean absence of mental activity, but an

empty loop of thoughts that externalize the subject in their
motion.

11 anubhutavisayasampramosah smrtih
Memory is recollection of past experiences of an object.
Memory revives an image of past experience within
consciousness. It is possible to remember the sensory per-
ceptions, as well as one’s own projections, reactions and
impressions caused by stimuli. The recalled event is not
necessarily sensory in nature; one can recall any form of
activity of his spirit within the sphere of objects, and one
can also remember the One, who transcends objects. Ev-
ery experience leaves a trace in consciousness, and only a
part of that trace gets to be located in the matter of a
being’s physical body. After death of a physical being,
full memory of all events of his life is preserved in his
higher bodies.

12 abhyasavairagyabhyam tannirodhah
Cessation of spiritual fluctuations is attained by prac-
tice and detachment.
The mind is calmed by releasing the impressions and
states that occupy consciousness. When they are released,
the extent of disturbance within consciousness is reduced.
Disturbances are often associated with recollection of past
events, which are given subjective meaning. With detach-
ment from such states, and awareness that “this is not I,”
the transient gives way to the permanent. Persistence in
transcendence is called practice. Without practice, con-
sciousness cannot be freed from disturbances, and even if it
is calmed for a short while, disturbances are soon reasserted,
and no permanent result can be attained. The practice is
thus of utmost importance.
10 - 15 11

13 tatra sthitau yatno’bhyasah

Orientation of spirit, that leads to attainment of inner
peace, is called practice.
Practice consists of attainment of peace, and of its per-
petuation. Peace is attained in degrees; in the beginning
only as mild joy, and eventually as a steady state of reality-
consciousness-bliss (sat-cit-ananda). Peace is freedom from
disturbances, but not freedom from inner bliss and realiza-
tion. The kind of peace where realization and reality are
absent, is merely numbness of spirit, similar to a dream,
and is a negative phenomenon.

14 sa tu dirghakalanairantaryasatkarasevito drdhabhumih
The firm foundations of progress are made by prolonged
persistent and devout practice.
Inertia is one of the fundamental qualities of conscious-
ness; what occupies the mind for a long period of time,
becomes a well-paved path, further traveled due to inertia
of mind. If meditation becomes a habit, it soon becomes
the primary state of consciousness, where the concept of
meditation as separate from other states of consciousness
is lost, and a meditative state becomes the foundation of
all other states. Likewise, if disturbances of consciousness
are continuous, it becomes extremely difficult to stop them,
and thus attain the state of calmed mind.

15 drstanuœravikavisayavitrsnasya vaœikarasamjva vaira-

gyam
When every form of desire for seen or unseen objects
disappears from spirit, the desireless state of detach-
ment is attained.
Detachment is absence of projection of the subjective
onto the objective. When inner fulfillment is no longer
12 1. Sam=dhip=daD

associated with any condition in the world of objects, de-

tachment from the world of appearances takes place, which
means transcendence of the worldly. That is possible only
after the inner fulfillment has been attained. Interruption
of the link between the inner and the outer, without firm
inward focus, results in further disturbance of conscious-
ness and brings the fruits of doom. The fruit drops by itself,
when ripe. Likewise, spirit directed toward inner fulfillment
spontaneously loses interest in worldly events.

16 tatparam purusakhyatergunavaitrsnyam
Indifference toward the gunas, realized through knowl-
edge of the nature of Purusa, is the highest form of de-
tachment.
The gunas are the qualities of Nature (Prakrti): tamas,
rajas and sattva. Tamas is a quality of inertia and represents
a fall into the deeper layers of ignorance, and entropy. Rajas
means activity and action, passion and attachment, and is a
quality that binds one to the worldly things. Sattva is a qual-
ity of virtue and subtlety, and leads toward freedom from
worldly attachments. Prakrti is the field of manifestation,
of various degrees of subtlety, from the physical plane to
the most subtle Divine aspects in manifestation. Purusa is
the unmanifested inner Divine state of utmost fulfillment
and internalization in reality-consciousness-bliss. Purusa is
a way to observe the Absolute within the Relative, since
there is a possibility of a relationship with Purusa. How-
ever, because of the nature of Purusa, which is pure service
in devotion, there is no possibility of developing attach-
ments, which characterize the beings of Prakrti.
Developing the subtlety of one’s personality, to the ex-
tent necessary to observe the inner nature of Purusa, the
lower qualities, that come from association with the layers
of Prakrti, such as physical matter, prana, astral, mental,
causal and the like, are outgrown. Through unmotivated
15 - 17 13

service in devotion to the Lord, transcendence of the bind-

ing qualities is attained, giving complete fulfillment of all
longings of the soul. Observation of Purusa is therefore
said to be the way to attain indifference toward all the
worldly qualities (gunas), and also to be the final stage of
detachment. In such a state, the being abides in freedom of
its own true nature, for its relative nature has attained ab-
solute subtlety.

17 vitarkavicaranandasmitarupanugamat samprajvatah
Samadhi attained through vitarka, vicara, ananda and
asmita is called samprajvata.
Vitarka is focus of spirit on the sensory image of the
object of focus. For instance, focus of consciousness on an
image of a statue in a temple is vitarka.
Vicara is focus of spirit on the subtle spiritual states,
such as love, sincerity, spontaneity, harmony, knowledge
et cetera—for instance, recollection of an experience of
selfless love, or a moment of realization, which is extended
at will during meditation, is vicara.
Ananda is a state of spiritual bliss, far more subtle than
any form of pleasure experienced in ordinary states of spirit.
Asmita is a state of being, where spirit peacefully dwells
in reality of its own existence.
Those states blend into one another, being the aggre-
gate states of the same substance. In the beginning of medi-
tation, we focus on a physical object of worship, which
leads us toward recollection of a previously experienced
spiritual state, which then grows in subtlety—from mild
happiness and joy, to reach an intensity of a great river of
continuous bliss, completely calming the mind, which then
abides in the state of “I Am.” This condition, if continued,
breaks the barrier of individual personality, when one
knows that “tat tvam asi,” “this art Thou,” and in the later
state “tat brahman aham,” “I am that brahman”—“so’ham,”
14 1. Sam=dhip=daD

“I am That.” This is the state of sat-cit-ananda, reality-con-

sciousness-bliss, or samadhi. Samprajvata (savikalpa)
samadhi is a form of samadhi in which there are latencies
within consciousness, which means that there still exists a
personality filled with latencies (vasanas, samskaras, karma-
œayas etc.), and liberation is still not certain. Many begin-
ners experience one of the lower forms of samadhi, in states
of exaltation or because of a set of circumstances, after
which they return to the world, adding pride of their “en-
lightenment” to an already long list of their worldly at-
tachments. Instead of advancing, they deteriorate. This great
danger originates from ego, which feeds itself with a false
impression of greatness that comes from spiritual attainment.
On the one hand, one loses the state of spiritual attain-
ment, and on the other hand he feeds the ego, which adorns
itself with things that do not belong to it and which are its
exact opposite—the state of higher Self that transcends the
personal limits of ego. A special danger arises when ego
claims the state of “I Am”—one of the initial states of
samadhi. After inevitable departure from this state, the
memory of that state is used to strengthen the ego, which
interprets it as “I am.” A great number of false gurus came
to their fallen state in this manner. This condition can be
cured by unconditional surrender and devotion to Iœvara,
repeating the process of meditation as previously described.
Devotion to God is a cure for ego-inflation, since all ful-
fillment comes from God, and ego is merely a state of emp-
tiness that tries to give itself importance in its void state.
Where there is light, darkness cannot be. The need for ego
is thus lost in the state of true fulfillment.

18 viramapratyayabhyasapurvah samskaraœeso’nyah
Asamprajvata is another form of samadhi, attained
by perpetual practice of calming the activities of spirit,
leaving only the unmanifested impressions (latent sam-
skaras).
17 - 19 15

Samprajvata, or savikalpa samadhi, is divided into sev-

eral stages: savitarka, savicara, sananda and sasmita.
In savicara, we abandon the coarse object of concentra-
tion, in sananda we abandon everything less subtle than
ananda, and in sasmita the bliss grows into knowledge of
Self, which exceeds it, for it contains more aspects of sat-
cit-ananda. When a division into object-subject-relation-
ship is lost, we enter the asamprajvata state, the state of
nirvikalpa samadhi, which is a state of Self-realization of
the supreme reality of the Absolute.

19 bhavapratyayo videhaprakrtilayanam
In case of discarnate beings, as well as those who have
not yet differentiated themselves from the layers of
Prakrti, asamprajvata samadhi is caused by the mode
of existence.
The beings of the higher levels of existence are, by their
very nature, in an elated state of subtlety of perception,
which they do not have to attain by practice, since it is
innate to them. This is the case with the beings of the men-
tal and higher levels of Prakrti. Regardless of that, within
their spirits there are latencies that gradually ripen, and their
actualization leads to the manifestation of karma and the
resulting rebirth.
A being that hasn’t resolved the lower can temporarily
dwell in the higher, but it must sooner or later return to
the lower in order to resolve it, as must a man who rows
a boat that is still tied to the shore. The length of the rope
will limit his journey, and sooner or later he will be forced
to return and untie the rope, in order to make any fur-
ther progress.
In case of an unformed ego, nirvikalpa samadhi is
not a result of the high spiritual evolvement of the being,
but of utter ignorance, of nonexistence of the being as
an individual.
16 1. Sam=dhip=daD

20 œraddhaviryasmrtisamadhiprajvapurvaka itaresam
Others, however, attain asamprajvata samadhi through
faith, vigor, memory, spiritual focus and insight.
The embodied beings can attain samadhi through higher
qualities of consciousness, such as devotion to the Lord
and faith, and also recollection of the high and noble ex-
periences. They can also attain it through deliberate direc-
tion of consciousness in meditation, through discernment
between the real and the unreal, and also by vast life expe-
rience that guides them toward the more subtle spheres of
existence. The age of the physical body does not necessar-
ily imply experience; experience comes from maturity of
the soul, which gathers knowledge of all forms of attach-
ments and their consequences, and also of the bliss of
brahman and the value of His realization, during its nu-
merous embodiments.
Faith is a state of spirit free from obstacles created by
mind, from opacity of spirit caused by stressful conditions,
and from a vast number of samskaras that interfere with
proper perception. In the state of faith, the energy of real-
ity and bliss flows freely through a yogi’s consciousness,
and he drinks it to the full depths of his soul. He is thus
liberated from attachments and all lowly things, attaining
subtlety needed for transcendence of the layers of Prakrti
and insight into the inner nature of Purusa. Without faith,
no true experience is possible, since faith creates the very
foundations of experience.
Virya means vigor, deliberation, manliness, firmness and
powerful yearning. It is a quality of virtuous and conscious
people, who incessantly strive toward virtue and perfection,
and by growth in virtue they gradually attain perfection and
become the embodied places of pilgrimage.
Recollection of an elated state of consciousness returns
a man into that state, and if he stays there without thoughts
and disturbances, this state grows in depth, to eventually
20 - 21 17

reach the quality of samadhi. Memory of a beloved person

brings us into the state of love; the state of love brings us
toward peace and bliss, and peaceful bliss leads to sat-cit-
ananda, which is brahman.
Spiritual focus is a condition where one dismisses all
disturbances. Spirit that follows the disturbances, allowing
them to control it, is not focused. Focused spirit dismisses
the disturbances, paying them no heed whatsoever. Gradu-
ally calming down, it sinks into the ocean of bliss, and
from bliss into Self-realization. Then, it acts from the state
of Self-realization, working on purification of all aspects
of personality, until it reaches the state of Purusa. Then it
dwells in utmost fulfillment.
Insight (prajva) comes from realization that brahman is
the sole reality, and that everything else is merely exter-
nalization. Ending the externalization, and finding the
source of eternal bliss in the core of his personal reality, a
sage attains freedom.

21 tivrasamveganam asannah
The yogis who practice tirelessly attain the goal (asam-
prajvata samadhi) quickly.
The state of samadhi is easily attained by a yogi who
regularly practices tranquility of mind and remembers the
high qualities of consciousness. With such practice, subtlety
of perception grows quickly, and experience is easily attained.
However, experience of samadhi does not mean liberation,
which is attained only by total fulfillment in realization of
the inner nature of Purusa. Samadhi, or self-realization, is
thus easy to attain in meditation, but only balanced devel-
opment of the whole personality, and increase in its subtlety
to the degree where it is able to attain the level of Purusa
within the relative world, where the difference between
Relative and Absolute is lost, means complete liberation
and realization. By analogy, it is one thing to know the truth,
18 1. Sam=dhip=daD

the other to be able to say it out loud, and even more de-
manding is to live the truth with every aspect of one’s being,
to be the embodiment of truth. Knowing the truth, speak-
ing the truth and living the truth are of the same quality, but
there is a vast difference in quantity between partial and
complete attainment.
The continuity and intensity of practice are essential;
with mild effort it is difficult to attain any goal worth men-
tioning, let alone to reach the Absolute. Persons without
firm determination are reluctant to start the practice of
meditation; they do not persist, and give up on the first
sign of either difficulties or success. They waver in difficul-
ties because they lack determination, and in success be-
cause they fear any change in their condition, which is ruled
by ego. When ego experiences a state that surpasses it, fear
arises and the reluctant practitioner gives up, with a ratio-
nalization of his action such as “I attained enough for today,
I will continue the next time,” or “this is too much for me,”
or “the conditions are not good enough to continue work-
ing with such high states.” Such rationalizations are to be
seen only as a form of disturbance of consciousness in medi-
tation, they should be released like all other disturbances,
and the yogi should fully surrender to the experience, thus
destroying the obstacles of ego. According to the extent of
their contamination with such obstacles, the yogis, as well
as their desire for liberation, are divided into inferior and
superior.

22 mrdumadhyadhimatratvat tato’pi viœesah

The difference in degree of their success is caused by
difference in methods, which can be mild, moderate or
quick.
The intensity of a method depends on the strength of the
desire for liberation, which depends on the purity of spirit.
According to the purity of his spirit, a yogi advances slowly
21 - 23 19

or quickly. In an ideal case, a yogi will hear about a method

of meditation, he will sit in meditation and attain the deep-
est samadhi within an hour. However, because of the im-
purities of consciousness, most people will need lots of
time, since their desire for liberation is significantly weaker
than their other desires, and growth of those desires will
divert them from deepening the meditation. When the
desire for liberation outweighs all other desires, freedom
is attained instantly.
Speed of the methods also depends on the initial condi-
tion of a yogi. If the mind is initially found in a significantly
disturbed state, one will have to apply indirect methods in
order to calm it, before attempting to shift from coarser to
more subtle reminders, in search for the Highest (see com-
mentary on 1:17). If, however, the mind is initially calm,
one can approach meditation directly, without special prepa-
rations. Nothing is possible for a disturbed mind—it con-
stantly faces insurmountable obstacles, never attaining any
goals. For a calm mind everything is possible, it strides
toward the goal without hesitation or obstacles. The calm
mind is separated from perfection by a mere motion of
consciousness in the right direction. This motion is called
Iœvara-pranidhana, devotion to God.

23 iœvarapranidhanad va
(The goal is attained) also by devotion to the Lord.
Devotion to God (Iœvara) is the only way to ascend be-
yond the lower, initial states of samadhi, into the deeper
ones. Only through devotion to the Lord is it possible to
experience the true taste of the ocean of sat-cit-ananda,
which is brahman, for Iœvara is the fullness of sat-cit-
ananda. Iœvara is our closest friend and support, He is our
refuge, and He is the Self-realization of the soul. Without
knowledge of Him and devotion to Him, all spiritual
progress is but an illusion, and every attainment is trivial.
20 1. Sam=dhip=daD

If we rely on Him, everything is easily attainable and within

reach. Greatest of all, He is the closest to everyone. Within
the heart of all beings, He is the silent and eternal pres-
ence. In everything of value and greatness, we worship Him
alone. All reality depends on Him, for He is the source of
being. Everything blissful and all pleasure depends on Him,
for He is the source of bliss. All consciousness depends on
Him, for He is the source of all consciousness. There is
nothing in all the worlds that could exist, without Him
being its foundation and sustainer. Even a godless mind of
an atheist exists within Him and because of Him. Without
Him, it would not even be possible not to believe in Him.
Even the lowest of heathens has within him an aspect of
reality which is God; for the heathen exists, thus being
dependent on the source of existence. A saint is only quan-
titatively different from him, since he also has the qualities
of cit and ananda, besides that of sat. The aspect of con-
sciousness (sat) manifests as wisdom and knowledge of re-
ality, which he possesses, unlike the atheist; and the aspect
of ananda manifests as the ocean of nectar of devotion to
the Lord, from which the saint drinks, and which floods
every aspect of his being with vibrant blissful joy, emanating
from God. A heathen and a saint thus differ in degree of
possession of the Divine qualities. If a thing is completely
separated from the Divine qualities, it ceases to exist, losing
connection with existence. Likewise, it even sooner loses
connection with consciousness and bliss, and so a godless
person is crazy, devoid of reason and joy. A saint, how-
ever, besides being realized, through devotion to Iœvara also
attains a powerful mind and a clear, pure consciousness
which has understanding of all things and their founda-
tion, and also the utmost joy, of which all worldly pleasures
are but a shadow and a dull, unclear reflection. Everything
is therefore good to the extent in which it is connected with
God, and so one who is not devoted to God can have no
virtues or positive qualities. The reverse logic applies, for if
23 - 25 21

one has virtues, it means that he is to that extent devoted to

the Lord.

24 kleœakarmavipakaœayairaparamrstah purusaviœesa iœvarah

Iœvara is a particular Purusa. He is free from all limita-
tions of consciousness, attachments to actions and their
fruits, and latent impressions that follow the actions.
Iœvara is Purusottama, the highest Purusa. His person is
fullness of sat-cit-ananda. The difference between Relative
and Absolute is lost in Him. He neither acts nor causes ac-
tivity, nor does He bind the doer to the fruits of his deeds.
He abides eternally in the state of utmost freedom and ful-
fillment, and devotion is His fundamental quality. All the
beings in all the worlds are but a reflection, of a look of one
of the lower Purusas on Prakrti, and the lower Purusas are
but radiation of Iœvara’s devotion, which takes form of nu-
merous bhaktas who adore and worship Him in many ways.
One of those bhaktas, the one who worships Him by mani-
festation and creation, is known by the name of Brahma,
the forefather of the world (Prajapati). In Purusottama, there
exists not even the very concept of attachments, since they
are a product of limitations of consciousness, externalizations
of the subject. Iœvara is always absorbed within Himself,
dependent only on Self (atmarama).

25 tatra niratiœayam sarvajvtvabijam

In Him, the seed of omniscience grew to the ultimate
extent.
Purusottama is as perfect as theoretically possible. His
perfection even exceeds the limits of logical consistency.
The only way to talk about Him is in paradoxes that destroy
the logical mind and its limitations. Being the fullness of sat-
cit-ananda, being the foundation of personality, He is
brahman. In devotion to Him we attain His qualities.
22 1. Sam=dhip=daD

Worshiping Him, we attain Self-realization and fulfillment

of our highest purpose.

26 sa purvesam api guruh kalenanavacchedat

He is the Guru of all gurus, for He is not limited by time.
Everyone is a guru to the extent in which God mani-
fests through Him. God is therefore the guru principle;
He is that, the presence of which makes one a guru. All
true gurus surrender to God with all of their being, wor-
shiping Him through the created world, by teaching all
beings about His greatness and about devotion to Him.
Thus making the layers of Prakrti transparent for the quali-
ties of Purusa, they serve Him, praising Him with their
existence and deeds. The world is purified and made di-
vine by their actions. The gurus are thus the embodiments
of the Divine active force, acintya œakti; they are the win-
dows in the veils of illusion, through which their disciples
can see the highest reality. In all the worlds there is noth-
ing more valuable than a guru, for such a guru opens the
disciples a path of transcendence of the world. What is
more valuable, the world as a whole, or any particular thing
in the world? The world, of course. What is more valu-
able, the world, or that, which exceeds it in every way?
That which exceeds it, of course. And a guru is the pres-
ence, in the world, of that which exceeds the world, and
he is the path toward its attainment, path easily traveled,
on which all obstacles are easily overcome. A disciple should
be aware of that, and utilize the blessing of the guru’s
presence with his entire being, taking the opportunity to
remove all obstacles from his consciousness in guru’s holy
presence, and to surrender to God completely and without
any reservation.

27 tasya vacakah pranavah

The word that pronounces Him is pranava.
25 - 29 23

Pranava, or the sound “Om,” is the carrying vibration

of all Creation. The meaning is that God is the fundamen-
tal reality of the created world, and that the entire Cre-
ation is modulated into the carrier wave of pranava. This
vibration is the condition of a steady mind.

28 tajjapastadarthabhavanam
Constant repetition of His name reveals Him.
By repeating God’s name, and contemplation of all
things Divine he can think of and recollect, a yogi awakens
and strengthens the Divine qualities in himself, increasing
the area of resonance between himself and God, thus open-
ing the door in his consciousness, through which God can
enter. God’s name can be pronounced in several degrees
of resonance, where merely pronouncing the word is use-
less, contemplation of the word together with the images
and impressions of God is more useful, living the name in
love and devotion to God is extremely useful, and con-
templation of the name while drinking the bliss of God’s
presence, which leads to Self-realization of the utmost re-
ality in understanding that I am brahman, is the very point
and essence of the technique, being its true and complete
meaning. Even a machine or a parrot can repeat the mere
words, but the true name of God is revealed in a heart that
worships in love and devotion.

29 tatah pratyakcetanadhigamo’pyantarayabhavaœca
Thus is one’s own nature realized, and obstacles on the
path of realization vanish.
Repeating God’s name in full glory of God’s presence,
where the nectar of Self-realization fills the personal con-
sciousness with sat-cit-ananda, and where the difference
between the worshiper, the act of worship and the wor-
shiped is lost, is atmajvana, knowledge of one’s own true
24 1. Sam=dhip=daD

nature. The true Self is revealed in pure adoration of God,

with total devotion of one’s entire being.

30 vyadhistyanasamœayapramadalasyaviratibhrantidarœa-
nalabdhabhumikatvanavasthitatvani cittaviksepaste’nta-
rayah
Sickness, disability, doubt, carelessness, laziness, lust,
misperception, lack of yogic achievement and instability
of the state of accomplishment are the obstacles that
cause the disturbance of mind.
Disbalance of the bodies and their states has the result
of additional reduction of the ability to meditate. The ob-
stacles can be divided into physical, pranic, astral, mental
and karmic.
The physical obstacles have unfavorable effect on the
physical body, which disturbs the yogi in his practice—
they are for instance sickness, hunger, unfavorable envi-
ronment etc.
Pranic obstacles are lack of energy, exhaustion, agita-
tion, exaltation etc.
Astral obstacles are indecisiveness, doubt, lack of faith,
lack of experience, accepting wrong advice, misunderstand-
ing instructions, delusion regarding the real and the unreal,
expectation of results and attachment to them, disappoint-
ment with unfulfilled expectations, hopes, passions, desires,
fears and the like.
The mental obstacles add up to delusions that direct a
yogi toward goals that are lower than liberation; his mo-
tives are good, but misdirected. This problem can come
from occupation with favorable, but lesser beings, such as
angels. Occupation with them has the quality of love and
goodness, but it distracts a man from contemplating the high-
est goal, and he thus loses his time on a pleasant side-road.
The karmic obstacles are those that come from manifes-
tation of the karmic seedlings from the causal body, leading
29 - 31 25

to modifications on mental, astral, pranic and physical

bodies, which interfere with yogic practice. The examples
are karmically caused sickness, death or accident of some
kind, resulting from yogi’s previous actions. Such seed-
lings are often transformed by guru’s grace, in order to
enable the disciple unhindered spiritual progress. The guru
can transform the lesser seedlings without any visible effect
to himself, but the greater number, or the more difficult
cases, can lead to weakness, sickness or death of the guru.
During their voluntary departure from the physical body,
the gurus often choose to work out a greater quantity of
their students’ karmic junk. Because of the grievous effect
of a disciple’s sinful deeds on the guru, the disciples always
restrain themselves from sinful deeds, they are engaged only
in God and virtue, desire only liberation, and work dili-
gently on removing the obstacles caused by their former
actions.

31 duhkhadaurmanasyabgamejayatvaœvasapraœvasa viksepa-
sahabhuvah
Suffering, dismay, restlessness, inhalation and exhala-
tion are the qualities of a disturbed spirit.
A being of restless spirit suffers because of projection of
fulfillment into the world of objects. Dismay is the result
of a wrong perspective, where one observes the greatness
of the road ahead of him, ignoring the immediate steps he
needs to take. One who deals only with the things at hand,
doing only what he can do, not worrying about the rest,
reaches enlightenment quickly and easily. On the other
hand, one who constantly thinks about the vastness of the
entire road ahead of him, becomes desperate and never
makes even the first step, thus failing to progress toward
enlightenment. This is comparable to the position of a col-
lege student, who will easily pass every test if he concen-
trates fully on just this one test he is about to take. However,
26 1. Sam=dhip=daD

if he keeps thinking about the multitude of tests he must

pass in order to finish college, and about the vastness of
knowledge that he must absorb in order to do that success-
fully, he will become dismayed and give up immediately.
Restlessness is a state of mind overwhelmed with futile
and useless activity, which is caused by indulgence in stress-
ful and useless activities. For example, a man who keeps
company of disturbed people will become disturbed him-
self; if he listens to the disturbing news of the worldly
events, he will also lose his inner peace. Instead, one should
retreat into solitude and withdraw into meditation, dis-
cuss only God and liberation, think only about the infinite
bliss of brahman, and associate only with yogis and jivan-
muktas.2 His mind will then be calm and ruled by Divine
harmony.
Inhalation and exhalation result from the fluctuations
of mind; rhythm of breathing and citta-vrtti are mutually
dependent and connected. In a state of deep meditation,
when a yogi enters the initial states of samadhi, breathing
is progressively slowing down, as one inhales liquid ec-
stasy in asymptotic inhalation, where one drinks the di-
vine nectar by khecari mudra. Entering the deepest state of
nirvikalpa samadhi, breathing completely ceases, since the
physical body is fed by such a high order of bliss, that food
and breath become utterly obsolete. In abundance of the
higher aggregate states of Divine energy, the need for lesser
substances, such as matter and prana, is lost. Even in the
lower, initial states of samadhi, one observes his whole
body as made of light and non-different from brahman.

32 tatpratisedhartham ekatattvabhyasah
In order to remove the obstacles, practice of undivided
focus of mind on one object is needed.

2
Jivanmukta, the one who attained liberation during his physical life.
31 - 32 27

A spirit divided into inner and outer suffers in a hell of

unfulfillment. It is ruled by passions, desires and fears, never
to find peace within. Only by withdrawing consciousness
from the sphere of objects into the sphere of the subject,
only by moving consciousness toward inner bliss, can one
overcome the whirlpools and disturbances that destroy an
ordinary man’s consciousness. When a yogi is dedicated to
purification, prayer, meditation and contemplation of the
Divine qualities, his mind is calmed, and in this state he
becomes capable of releasing the whirlpools of thoughts,
feelings and other changes that take place in his mind, which
has a consequence of additional deepening and calming of
consciousness. Without focus of mind on one single ob-
ject, it is not possible to master its behavior, since the mind
without focus will turn to every object that goes through
it. But if the mind is focused on one object alone, it can
easily discard all other objects. That is why it is necessary
to concentrate on the image, that is in our spirit most closely
associated with God and the Divine.
Concentrating on that, through which we can most eas-
ily experience God, we abandon all the non-divine things
that disturb our mind. In the calm state of mind, this im-
age will lead us toward the experience of subtle thoughts
and feelings, such as love, devotion, adoration and joy,
which will be followed by bliss, and bliss will be followed
by enlightenment. Focusing the mind on God is thus the
easiest and quickest way toward enlightenment. We should
not trouble ourselves if the image that we have of God is not
perfect—the omnipresent God can easily adapt to our limi-
tations and show Himself in any form, in which we can
conceive Him, if our soul really thirsts for Him. Once that
we actually feel God’s presence, all limitations of the image
will dissolve all by themselves. We should therefore seek
God through the form that is closest to us, and once we
begin to stride that path, God himself will take care to fill
the gaps in our knowledge of Him. The only thing to be
28 1. Sam=dhip=daD

avoided is imposing limitations to the form in which God is

“allowed” to appear—we are supposed to learn from God,
not to teach Him lessons, which is what people often do
with their shallow quasi-religious prejudice. The purpose of
holy scriptures is to direct a man toward God, and once a
man feels God, he should discard the holy texts and learn
directly from Him. The crutches are good as assistance to a
disabled man, but once he gets well and is able to walk by
himself, they become an obstacle to be discarded. Scriptures
and religions are but a wheelchair of spirituality, which can
be helpful to the disabled and the paralyzed, but the goal is
to rise above them, and to stand up and walk. The strength
for that can and should be gained from God alone, and this
is the thing we must attend to immediately.

33 maitrikarunamuditopeksanam sukhaduhkhapunya-
punyavisayanam bhavanataœcittaprasadanam
Possession of qualities such as friendship, compassion,
happiness, of balance in joy and suffering, in good and
bad alike, leads to clarity of spirit.
Friendship and compassion are the fruits of internaliza-
tion of perception of the world; as a man turns toward
fulfillment within, he observes the world more and more
as a part of himself, and no longer as a collection of things
in some sort of a relationship with him. The capacity for
true compassion and love is a sign of spiritual progress. In
enlightenment, internalization becomes complete.
Happiness is a state of inner peace and harmony, and is
attained by removing the consciousness from the vicious
circle of desires. A desire opens the possibility of both ful-
fillment and lack thereof, both resulting in frustration—
fulfillment because it is never what we hoped it to be, and
lack of fulfillment for the obvious reasons. The problem is
that people do not allow themselves to experience fulfill-
ment as such, but need to “justify” it by some worldly
32 - 34 29

achievement. They are therefore separated from fulfillment

in every case, and the difference between worldly success
and failure is merely quantitative, for failure results in no
fulfillment, and success results in fulfillment lesser than ex-
pected and hoped for. In any case, a man remains unhappy.
Failure in worldly affairs might even be a better thing, for
partial success encourages a man in his futile efforts of at-
taining complete success, and failure discourages him, maybe
enough so to make him reconsider the entire concept, and
instead of trying to find fulfillment in the world, he might
turn toward the depths of his soul, thus attaining the true
happiness. This is the reason why people often turn to spiri-
tuality only when they are struck by grave misfortune, which
interferes with their worldly projections.
A balance in both pleasant and unpleasant is the result
of internalization; when spirit is turned toward inner ful-
fillment, it is not disturbed by the events on the worldly
plane. In such a state of balance, the mind is calmed, and
the man becomes ready for more serious yogic practice.
This is the reason why separation of spirit from the world
is thought to be beneficial and purifying for the yogis. Of
course, the immature souls without experience cannot de-
tach themselves from the world, which they see as a source
of fulfillment and a field of their emancipation. They need
a large number of experiences of failure in such intents,
after which they might realize that the things they were
looking for in the world are merely a way of perceiving
the thing they fully possess within. They will then discard
the lower for the sake of higher.

34 pracchardanavidharanabhyam va pranasya
Contemplation of exhalation and retention of breath
also leads to that.
Observation of breathing is a form of focusing the con-
sciousness on one object; for when we observe breath,
30 1. Sam=dhip=daD

calmly and without any effort or intent, we abandon all

other thoughts, and soon we reach harmony of thoughts.
Cessation of breathing, for a short while of course, inter-
nalizes the energy that would otherwise be spent in the
breathing process, thus additionally calming the mind. An
easy way to achieve that is hyperventilation, followed by a
longer period of peace in which there is no need for breath-
ing; in such a state, a yogi can observe the connection be-
tween mind and breath.

35 visayavati va pravrttirutpanna manasah sthitinibandhini

Contemplating the perception of objects of a higher
order also makes possible the steadiness of spirit.
A yogi who has attained a certain degree of subtlety and
purity of spirit can observe the aspects of reality that are
far subtler than the physical plane. Directing conscious-
ness on the bodies of angels and other Divine beings de-
mands a much higher degree of spiritual tranquility than
that of ordinary people. If one can observe the reality of a
higher order, he certainly should do so, for this is a way
for him to increase his spiritual depth and focus, and the
depth of his perception will progressively grow, until he
becomes able to observe the Almighty. Certainly, the spirit
must be determined and awake, so that a yogi would not
stray into the mud of the astral marshes; at all times he should
judge the true value and depth of that which he perceives,
so that the lower trivia would not present itself to him as
the high spiritual truths.

36 viœoka va jyotismati
Steadiness of spirit is also attained through perception
of that, which is free of suffering, and radiant with light.
Here we describe perception of radiant bliss, observed
by a yogi when he is absorbed within. Joy is like the ethereal
34 - 38 31

light that vibrates and fills a yogi’s body and the surround-
ing space. Free from attachments and intentions, the yogi
enjoys the bliss and doesn’t attempt to do anything, free
from any form of compulsion. Fully passive, in breathless
state he inhales the light of brahman.

37 vitaragavisayam va cittam
Also through contemplation of a liberated spirit.
This continues the previous; a liberated spirit is that,
which is absorbed within, and not directed toward the
objects. In such state, its bliss is continuously increased, in
a thoughtless and breathless state.

38 svapnanidrajvanalambanam va
Also through contemplation of the experience of dream
or deep sleep.
During the experience of a dream, spirit is involved
with experience of astral images and impressions, and in
deep sleep there are no experiences. Contemplating a
dream, one attains the ability of lucid dreaming, which is
an ability to consciously control one’s astral images, which
gives one power over them. By conscious presence in the
state of deep sleep one perceives the bliss that refreshes
the brain through the crown cakra (sahasrara) and fills the
body with energy.
It is a difficult thing to be aware of, except in the rare
moments of direct awakening from deep sleep, without a
transitional phase of descent through the astral. A yogi can
learn precious things about the functioning of his ener-
getic system by observing such a state of blissful energetic
stream, and he can also learn to reach such a state con-
sciously. Of course, in order to do that, it is necessary to
attain deep peace and transcendence; detachment (vairagya)
is a necessary prerequisite.
32 1. Sam=dhip=daD

39 yathabhimatadhyanad va
Also through contemplation of any chosen object.
Focus on any object, if complete and undivided, calms
down the superficial and shallow thoughts, and leads to
balance of mind, necessary for deeper forms of practice.
For example, concentrating on a physical object, such as a
spot on the wall, a pencil or a coin, and by total focus on
that object, so that it completely overwhelms his spirit, a
yogi withdraws energy from other thoughts, and they cease
to be. Thus terminating the fluctuations of mind that are a
fruit of various disturbances and are preserved by inertia,
a yogi can begin to contemplate the more subtle things,
and focus on God. A man who can completely focus his
spirit on a coin, can also focus it completely on God.

40 paramanu paramamahattvanto’sya vaœikarah

Becoming persistent, the spirit controls everything, from
smallest to biggest.
Focused spirit can do things that require great strength,
and it can also do extremely subtle things that do not re-
quire strength, but extreme precision. If authorized by God
to do so, a skilled yogi can intervene on a global level and
increase spiritual subtlety of the whole planet or the uni-
verse, and he can also positively change the consciousness
of a disciple with a single well chosen word. Both require
great skill, and although apparently different, to him they
are the same.

41 ksinavrtterabhijatasyeva manergrahitrgrahanagrahyesu
tatsthatadavjanatasamapattih
When the fluctuations of spirit are terminated, it be-
comes as transparent as pure crystal (which reflects the
color of the surface upon which it is placed), appropri-
ating the qualities of the objects of focus, depending on
39 - 43 33

observer, observation and observed. Such identification

is called samapatti (absorption).
An ideal mind is that, which transparently reflects real-
ity, without distorting the perception with desires, fears,
expectations and past impressions. Such a mind creates
prerequisites of truly objective perception. A state of mind
so absorbed in the object upon which it dwells, that it be-
comes one with that object, is called samapatti. In such a
state of perception, the mind becomes capable of perceiv-
ing the progressively more subtle aspects of reality of the
perceived object.

42 tatra œabdarthajvanavikalpaih sabkirna savitarka sama-

pattih
Samapatti in which word, object and understanding
exist simultaneously is called savitarka (samapatti).
This is the coarsest level of absorption, for the object is
still accompanied by a word that names it. When we thus
observe fire, there is still the word “fire” which accompa-
nies the object of fire, as well as the idea of fire. Those
concepts and ideas are pure, for they truly represent fire,
but their presence is the consequence of inability of subtler
perception of the object.

43 smrtipariœuddhau svarupaœunyevarthamatranirbhasa nir-

vitarka
When recalled impressions are cleared from spirit, it is
void of mental activity and filled with light of the true
nature of the observed object. This form of absorption
is called nirvitarka (absorption void of thought).
Observation of fire without memory of fire (“this is fire”),
without thinking about the nature of fire, is a subtler form
of perception, a sign of a more advanced state, from which
all the coarse aspects of savitarka samapatti are removed.
34 1. Sam=dhip=daD

44 etayaiva savicara nirvicara ca suksmavisaya vyakhyata

Savicara and nirvicara (samapatti) are interpreted in a
similar manner, and their objects are more subtle.
In savicara samapatti there is no name “fire,” or recol-
lection of the experience of fire, but there is a subtle per-
ception of the experience, or trails in the subtle energetic
bodies left by the experience of the object, which are
formed before deepest reality of the object is perceived.
Savicara is a state of presence of such inner states, and
nirvicara is the more advanced state, where even they are
absent.

45 suksmavisayatvam calibgaparyavasanam
Subtlety of an object culminates in the unmanifested.
The ultimate reality of each object is the unmanifested
brahman. A yogi, observing an object, thus first reaches an
intellectual concept of the object, which is a result of up-
bringing and education, as well as previous experiences of
the object. When those superficial forms of perception are
lost, the inner experience of the object remains—a state of
spirit void of previous concepts, spirit that reacts to the
object and awakens the inner associations. When this layer
is peeled off as well, as perception of the object’s reality
deepens, he observes the fundamental reality, the existence
itself, where brahman is observed as the highest reality,
and the reality of the object is abandoned as illusory, since
its existence depends on brahman, and is not independent.
Such perception reveals that brahman is the only uncondi-
tioned, self-defining reality, for He is the foundation of
everything, being founded only in Himself.

46 ta eva sabijah samadhih

Those four kinds of observation are called sabija sama-
dhi (with seed) or samadhi in which object is present.
44 - 49 35

In those states, realization of the Absolute is thus not

yet perfectly internalized and subjective, for consciousness
is still externalized to some degree.

47 nirvicaravaiœaradye’dhyatmaprasadah
Through attainment of skill in nirvicara (undisturbed
state of spirit), arises purity of the inner organs of real-
ization.
Purity of consciousness is the result of tranquility of
mind, and its separation from objects. A mind undisturbed
by desires and fears can transparently witness the actual
condition of things. The true knowledge of the nature of
the world can thus be possessed only by him, who has no
attachments to the world, and is completely independent
from the world in all things.

48 rtambhara tatra prajva

The insight obtained in such a state of purity is true and
complete.
The insight based on the thing itself, undisturbed by
samskaras and vasanas, is true.

49 œrutanumanaprajvabhyam anyavisaya viœesarthatvat

This form of realization is different from the knowledge
obtained from the lore of tradition, or by intellectual
reasoning, for it is based on the specific qualities of the
object.
This knowledge is different from knowledge based on
hearing or thinking about an object, because, unlike those
kinds of knowledge, it is based on the object itself, not on
the perceptions that passed through the dirty filters of mind,
colored with various forms of bias. An impartial mind fo-
cused on an object provides perfect perception thereof.
36 1. Sam=dhip=daD

50 tajjah samskaro nyasamskarapratibandhi

The latent impressions (samskaras) born from such
knowledge do not allow birth of the new samskaras.
Direct perception of an object creates samskaras of the
object—the pure perception of reality of an object leaves a
trail within mind, but the mind is no longer preoccupied
with such impressions and with creating additional layers
of thoughts around perception, which contribute to sepa-
ration of consciousness from reality. On the contrary, the
recollection of such samskara returns the consciousness into
the state of direct insight. Such samskaras are therefore
not an instrument of separation from reality, but a bond
with reality.

51 tasyapi nirodhe sarvanirodhan nirbijah samadhih

When even those samskaras are removed, there remains
the utmost tranquility of spirit, which is nirbija samadhi
(samadhi without seed).
This condition takes place when spirit constantly dwells
in a state of direct insight of reality, thus making all memo-
ries within the mind obsolete. The memories would be
needed only if a yogi would leave the state of samadhi, to
return to some lower state.
 2. S=dhanap=daD
(On Spiritual Practice)

1 tapahsvadhyayeœvarapranidhanani kriyayogah
Techniques of purification, study of scriptures and de-
votion to Iœvara are the elements of yogic practice.
Yogic practice consists of yogic techniques in a narrow
sense, study of the theological background of spirituality,
and devotion to God. Without any of those three aspects,
yogic practice would be incomplete. The techniques of
purification are necessary in order to attain greater subtlety
of spirit, without which there can be no spiritual progress.
The study of theory is essential for correct guidance and in
order to avoid the side roads. Devotion to God is the ele-
ment that brings the real active force onto the terrain thus
prepared. If mind and body are not prepared, devotion to
God will not be possible; on the one hand, a man would
not be able to grasp a level of reality subtle enough, and
would remain enslaved to lower qualities. On the other
hand, it is possible to have all sorts of misconceptions about
God, as the followers of wrong religions often do. These
aspects of yogic practice can be compared to a field: it
should be well plowed, a right sort of plant should be se-
lected, and the seed needs to be placed into the ground.
Without balance of those actions we will not have bread
for lunch. Likewise, if a man does not practice the purifying
techniques, if he lacks correct theoretical knowledge ac-
quired from the seers of truth, and if he is not devoted to
God, he will not attain liberation—for those are the three
38 2. S=dhanap=daD

legs of a tripod that need to be equally long, or the tripod

will be unstable.

2 samadhibhavanarthah kleœatanukaranarthaœca
Its goal is samadhi and removal of the obstacles (kleœas)
from consciousness.
The goal of yogic practice is samadhi, but of the kind in
which one could stay forever, and not the kind which we
could enter for an exceptional moment, and then be forced
to return to our former impure state. The goal is complete
purification of the system on all levels, in order to become
able to enter the highest state, without return. A man who
has attained such a state is the embodiment of samadhi, for
in him, regardless of what he is or is not doing, exists only
the state of enlightenment, with all the impurities perma-
nently removed.

3 avidyasmitaragadvesabhiniveœah kleœah
The five kleœas are: avidya (ignorance of one’s true
nature or the nature of things), asmita (ego-centered
nature), raga (attraction), dvesa (repulsion) and abhi-
niveœa (fear of dying).
Avidya is a state of wrong perception, where there is no
true understanding of what is real and what is unreal. De-
luded on that matter, a man accepts the illusory things as
real and preoccupies himself with them. Thus begins the
cycle of suffering. Deluded regarding the highest reality, a
man starts to perceive himself as a body, and under the in-
fluence of his delusion, he puts “his” interests above the
interests of others. He thus adds to the suffering of others,
as well. In this condition, where he perceives himself as
separate from everything else, he classifies things and events
as favorable and unfavorable, and tries to obtain some
and avoid others. In all that, he sees himself as transient
1-5 39

and mortal, and lives in constant fear of the end of his

existence, a fear that additionally flavors his existence. The
only cure for this miserable state is yogic practice, which
leads toward realization of the nature of reality, and there-
fore also to freedom from the state of illusion.

4 avidya ksetram uttaresam prasuptatanuvicchinnoda-

ranam
Avidya (ignorance) is a fertile ground for others, be they
unmanifested, weakened, interrupted or active.
Worldly state of spirit begins with misinterpretation of
the nature of reality; everything else simply follows, by the
nature of things.

5 anityaœuciduhkhanatmasu nityaœucisukhatmakhyatir-
avidya
Avidya is perception of transient as permanent, of im-
pure as pure, of suffering as joy and of non-self as self.
When individual, separate things and their divisions,
without foundation in the Divine, are perceived in place
of the eternal Absolute, we then speak of the state of illu-
sion, which is defined as the kind of perception where the
Relative is perceived in place of the Absolute. The Rela-
tive, in fact, does not exist; it is merely a perspective of the
Absolute, which is real, since everything that is observed
has a foundation in reality and is a way reality is perceived,
but it simultaneously represents the root of the plant of
suffering, for one’s own existence is perceived through the
prism of relative qualities. In such a state, one strives for
the worldly apparitions without substance, which are mis-
taken for a source of fulfillment. The undesirable is thought
to be desirable, and the things that affirm the worldly at-
tachments are thought of as worthy of achievement, while
the things that would weaken the worldly existence are
40 2. S=dhanap=daD

avoided as undesirable. In all that, an aggregation of limi-

tations projected upon the true Self is thought to be the
self. In such condition, the entire perception is turned up-
side down, and a man invests his entire energy clinging to
the things that increase and maintain his misery.

6 drgdarœanaœaktyorekatmatevasmita
Self-ness (asmita) is the apparent identity of the observer
(drkœakti) and the observed (darœanaœakti).
The feeling of one’s own nature, as described here, comes
from identification of the true Self with the transient limi-
tations that make a being’s relative personality.

7 sukhanuœayi ragah
Raga (attraction) is formed as a result of recollection of
pleasant experiences.
Attraction to an object, in a sense of desire to repeat a
pleasant experience, is called raga. In this condition, ful-
fillment is projected onto the external world, onto an
event or an object. Since a former spiritual state occurred
in presence of certain circumstances, it is wrongly believed
that reconstruction of those circumstances will revive the
state of fulfillment. It is a delusion, leading only to disap-
pointments, for fulfillment is a state of spirit, and cannot
be created by worldly things. It is always here, even if we
are unaware of its presence; we only need to bring it into
focus. Fulfillment should be sought only through insight
into our own being, thus seeking the highest reality.

8 duhkhanuœayi dvesah
Dvesa (repulsion) is formed as a result of recollection
of the unpleasant experiences.
As there is attraction toward an object or a state caused
by pleasant past experience associated with it, there is also
5 - 10 41

repulsion caused by recollection of unpleasant experience,

associated with an object or a state. One who seeks fulfill-
ment in Self will not yearn for one thing or avoid another;
he will find them to be altogether irrelevant, since the only
thing, that matters to him, dwells not in that sphere of
existence.

9 svarasavahi viduso’pi tatharudho bhiniveœah

Abhiniveœa (fear of dying) is an innate kleœa from which
not even the knower is free.
All the living things have an innate desire for preserva-
tion of their existence. It is inherent to the very nature of
life, and not even the full knowledge of the truth about life
and death can prevent the fear of death and dying. How-
ever, this fear is present in a sage on an instinctive level,
and in an ignorant man on an existential level; a sage fears
death in the same way in which he fears height or sudden
movement, and an ignorant man feels that his existence, as
a being, will end in death, and thus feels great anxiety and
panic in addition to the inevitable instinctive fear of death.

10 te pratiprasavaheyah suksmah
The finer (kleœas) disappear when their primary cause
is dissolved.
The subtle forms of kleœas are in fact the mechanisms
through which a mind directed toward the world acts. Once
this mind is dissolved, or, in other words, when the soul
outgrows the energetic bodies that form this aspect of ex-
istence, those kleœas disappear as well. It is therefore obvi-
ous that some form of worldly-mindedness is necessary
even in case of an enlightened yogi who chooses to act in
the body—the body itself attempts to avoid the unpleasant
and repeat the pleasant things, and while one lives in it, he
cannot fully rid himself of the human concepts of good
42 2. S=dhanap=daD

and ill. One who would not avoid the things unfavorable
to the body, would soon be left without it. The same prin-
ciple applies to spiritual problems. As physical preserva-
tion that is a part of the definition of life, so is spiritual
self-preservation a part of the definition of a spiritual being.
Only when a being outgrows the need for a body that has
kleœas in its essential nature, will it become completely free
from their influence.

11 dhyanaheyastadvrttayah
Kleœas created by fluctuations of spirit disappear in
meditation (dhyana).
Quietening of mind removes the forms of stress and
disturbance, which create the forms of suffering that are
not specific to the being as such, but which arise as a con-
sequence of external disturbances and misdirections of
consciousness.

12 kleœamulah karmaœayo drstadrstajanmavedaniyah

Karmaœayas (karmic recoils, or seedlings) that have their
roots in kleœas become active in this life or the next.
Attachments result in karmic recoils stored in form of
karmaœayas, the karmic seedlings. Action is associated with
result at the very moment of acting, but a change of its
state from potential to manifested can be postponed. The
speed of manifestation of the karmic recoils can depend
on many things, among others the spiritual evolvement
of the being. In more evolved beings, the karmic seed-
lings sprout much faster. Karmaœayas are always associated
with kleœas; consequently, when an impurity is removed
from consciousness, the whole chain of karmic recoils,
attached to this impurity, is released from consciousness
as well. In fact, this means that nobody can suffer the
consequences of a sin that is not specific to him, since all
10 - 14 43

the recoils are directed at the sin, or the person to whom

the sin is specific. Such karmic reactions have a powerful
educational value, but one who has learned the lesson
needs no repetition.

13 sati mule tadvipako jatyayurbhogah

As long as the root (kleœa) lives, they yield fruits of birth,
duration of life and experiences in life.
A wrong attitude brings about the consequences, which
are commonly called karma. Those consequences create
an unpleasant environment for him, who identifies with
sin and illusion. Those laws are fully mechanical, very much
like the Newton’s third law, according to which every ac-
tion is accompanied by equal and opposite reaction. He
who dies in attachments, will be reborn until his attach-
ments are spent and dissolved. Once the attachments are
gone, there are no more forces that cause rebirth.
Of course, attachment is not the only force that causes
rebirth; in fact, we could dare say that its importance is
marginal. The main force is the desire to attain the highest
perfection, but deviations from that path are possible.
Only when a man attains perfection, does he lose any
need for rebirth.

14 te hladaparitapaphalah punyapunyahetutvat
Due to good or evil deeds, the birth, duration of life
and experiences in life can be pleasant or painful.
Since action and reaction are of the same quality, the
virtuous deeds have the result of harmonious existence,
while the sinful deeds have the result of existence filled
with suffering. Only the inner spiritual state of the doer is
of concern here; on an exterior plane, it is quite possible
for the virtuous people to be exposed to misfortune, while
the sinners are surrounded with fortune. The exterior plane
44 2. S=dhanap=daD

has no bearing to the inner state of a being, since suffering

and joy are spiritual, not material categories. This explains
why someone can be surrounded with extremely unfa-
vorable circumstances and at the same time feel joy, while
someone else can suffer in extremely favorable circum-
stances. Of course, in an ideal state of the world, the vir-
tuous will be surrounded with favorable circumstances,
while the sinful will suffer, since the form of physical ex-
istence will be a direct projection of the state of spirit.
This is always the case on the astral plane, but the physical
plane has greater inertia, and things there seldom appear
to be what they in fact are. For instance, an evil man can
have some remaining good karma to last him for the du-
ration of his life; we then perceive him to have died in
abundance. However, his good karma spent, there comes
the payback time, and his bad karma manifests as a very
unfavorable rebirth. We then perceive an “innocent” child
suffering and enduring terrible hardships of all kinds. Ig-
norant people without knowledge or discernment observe
this, and say there is obviously no God or righteousness
in the world, since the sinners die in abundance, and in-
nocent children suffer.

15 parinamatapasamskaraduhkhairgunavrttivirodhaca ca
duhkham eva sarvam vivekinah
Because of three kinds of misfortune, caused by change,
anxiety and hidden impressions, and also because of
the mutual interference of the gunas (the fundamental
qualities of Nature), the one who discerns (vivekin) re-
alizes that all is suffering.
A wise man realizes that the very nature of the world as
non-Absolute is the essential cause of suffering, and that the
very perception of the world, as such, results in suffering;
if for no other reason, then because of the imperfections
and limitations of such existence. Since everything lesser
14 - 17 45

than absolute perfection is to some extent saturated with

suffering, everything but God is thought to be a painful
experience. A wise man thus desires God alone, and all
worldly things are of interest to him only to the extent in
which they manifest God. He never succumbs to the illu-
sion that the experience of the Divine should be traded for
the experience of the worldly. Because of such constant
effort in rejecting illusions, he initially finds God, and then
learns to stay in Him forever.

16 heyam duhkham anagatam

The future suffering can thus be avoided.
A being that seeks joy in worldly experience is deluded
by mistaken belief that an external stimulus is needed in
order to experience joy. The moment he realizes that bliss
has a source in the eternally blissful nature of Self, he redi-
rects his focus from the worldly toward the depths of the
inner reality, thus avoiding worldly attachments, which are
an ocean of suffering. In such a state of spirit, a being can
quite calmly live in the world, undisturbed by inevitable
misfortunes, knowing that none of those things have any
effect on the highest reality of brahman.

17 drastrdrœyayoh samyogo heyahetuh

That is so because identification of the observer and
the observed causes suffering.
Identification of the observer and the observed is just
another name for externalization of the internal catego-
ries. In this state, one’s inner states are observed only in
association with the sensory objects and states, and experi-
ence of one’s inner worlds is thus conditioned by external
events. The worldly events being unreliable, changing and
transitory in nature, such a state of spirit is the foundation
of all painful experiences.
46 2. S=dhanap=daD

18 prakaœakriyasthitiœilam bhutendriyatmakam bhogapa-

vargartham drœyam
The observed object has the qualities of reflecting light,
position in space and activity. Those three qualities are
manifested in elements and senses, and serve the pur-
pose of experience and liberation.
The senses enable indirect perception of an object, which
can be divided into visual, spatial and dynamic perception.
Sensory perception takes place when there is correspon-
dence between a physical object and an internal state of
consciousness, associated with it. Samskaras are, therefore,
a necessary prerequisite of sensory perception.

19 viœesaviœesalibgamatralibgani gunaparvani
The states of the three gunas can be determinate or in-
determinate, manifested or invisible.
The states of sattva, rajas and tamas in objects can some-
times be clearly determined, and sometimes they cannot; in
either case, they are present. For instance, food can by its
effect on a man be divided into sattvic, rajasic and tamasic,
but we will be hard pressed to determine the ratio of gunas
in some other object, such as a computer or a nuclear war-
head. Likewise, on a TV screen we can easily determine the
degree of activity of the electron beams for red, green and
blue color if the image on the screen is predominantly red,
green or blue; if, however, we observe a pale purple image
with shades of gray, without color filters we would have a
hard time determining the extent to which the individual
components are present, although their presence is obvious
from the fact that there is an image on the screen.

20 drasta drœimatrah œuddho’pi pratyayanupaœyah

The observer is transcendental; although separated from
experience, he becomes the experiencer.
18 - 22 47

Experience takes place through projection of limitations

onto the experiencer (Atman). It is comparable to a color-
less crystal that apparently obtains the color of the surface
on which it is placed. In the state of delusion, the experi-
encer identifies himself with experience to the extent of
forgetting his own transcendental nature.

21 tadartha eva drœyasyatma

The observed (the object) exists only to Atman (the
subject).
Without the consciousness that observes, there can be
no observation. The object does not exist for the subject if
not projected upon it. A computer can observe objects with
a camera, but they are not perceived as objects, because in
the computer there is no “I am” consciousness, and there
is no internal point of correspondence and identification
with the object. Therefore, a computer can only record the
data, but is unaware of itself and its environment.

22 krtartham prati nastam apyanastam tadanyasadharana-

tvat
For him who has attained the goal, the object disap-
pears, but for others it persists, because of common
experience.
If objective existence of an object were to depend on
the observer, the world would cease to exist if none was
aware of its existence. Obviously, it is not so. The objects
exist as such, and consciousness of various beings can either
observe them, or not. Likewise, the beings can have various
interpretations of the observed objects. None of those things
affects the observed objects; they affect only the conscious-
ness of the observer.
There are mistaken theories, saying that the world is
subjective, or illusory, and that the things in the world are
48 2. S=dhanap=daD

merely a reflection of the states of our spirit. This is com-

pletely opposite to reality, for the truth is that our percep-
tion of the world is illusory, and most often has very little in
common with the objective reality; from that perspective,
what we perceive is, in most part, a subjective illusion, but
the objectively real objects do exist, and have some com-
mon ground with that illusion, varying between complete
correspondence in a state of awakened perception, and none,
in a state of deluded madness.
In case of enlightenment, consciousness turns away from
the objects altogether, and thus the object disappears from
consciousness, but not from existence. This same object
continues to exist in the world, and can be perceived by
various beings whose consciousness is directed toward the
worldly. Basically, it means we can direct our conscious-
ness either toward the world, or toward God. To those,
whose consciousness is directed primarily toward the world,
God is an illusion, and there is no evidence of His objec-
tive existence. To those, however, whose consciousness is
directed primarily toward God, the world is an illusion,
and there is no evidence of its objective existence. It’s all a
matter of where we direct our spirit.

23 svasvamiœaktyoh svarupopalabdhihetuh samyogah

Association between the observer and the observed is
the foundation of perception of the object and the sub-
ject as identical.
The path toward realization of the highest reality leads
through observation of reality, at first the reality of a lower
kind, and later the reality of the highest kind, which is
God. Nobody can say he travels toward God, if he is not
in touch with the reality of the world. People who are not in
contact with reality are rightly thought to be madmen, for
the content of their consciousness has no association with
reality, either physical or spiritual. Gradually diving into
22 - 24 49

reality we reach the highest, Divine reality. Unlike that

which could be deduced from observing various “spiritual
practitioners,” the way toward God does not lead through
madness, but through its opposite. The greater focus of a
yogi’s spirit results with greater perception of reality, and
as the perception of reality grows, the awareness of God as
the fundamental reality grows as well. This condition can
be described as a realization of unity between the objective
and the subjective world—God, who is the foundation of
a being’s personal reality, who is his innermost Self, is per-
ceived as the fundamental reality of the world, as well.
The difference between the inner and the outer disappears
in knowledge that the Absolute Subject is the only objec-
tive reality. This state is called nirvikalpa samadhi.
However, here we speak of the condition that is the
exact opposite of the described, where experience is iden-
tified with the object that caused it; in such a condition, a
being holds the world responsible for his inner happen-
ings. Such identification begins in childhood, and is neces-
sary in order to properly function in the world; it is clear
that one needs to associate food with the end of hunger, or
he will otherwise starve to death. However, useful as it may
be in the world, such an attitude also carries within itself the
seed of suffering, for if we hold the world responsible for
our spiritual condition, we will seek fulfillment from the
world, and since real fulfillment can only be found in God,
the ultimately subjective reality within, such an attitude can
in the long run provide only frustration and suffering.

24 tasya heturavidya
Avidya (ignorance) is the cause of this association.
Avidya is the cause of perception of the relative world,
the reason why God is perceived as a multitude of separate
things and experiences. The opposite of avidya, vidya, is
the knowledge that God is the sole reality. It would be an
50 2. S=dhanap=daD

error to understand avidya as plain ignorance; avidya is

not ignorance in a sense of lack of correct knowledge, or
even in a sense of delusion. It can more correctly be de-
scribed as a fundamental perspective, a way of perception
that is fundamentally wrong. This is the reason why it is
not possible to ask questions regarding a cause of avidya;
avidya is neither an object nor a state, avidya is a perspec-
tive of duality that is a necessary prerequisite of existence
of causes and effects. Causes and effects are the result of
avidya, not the other way around. Without avidya, there is
only brahman. In presence of avidya, nothing perceived
is brahman; we perceive self and non-self, and associations
that bind them, where self is incorrectly observed not as
paramatman (brahman) but as jivatman (the soul of one
being, separate from other beings). In the state of avidya,
we perceive time and space, we perceive the beginning,
the span of life and the end, of both the beings and the
world; the state of vidya is the state of eternity. Those two
concepts are antithetical, but they both exist simultaneously,
and it cannot be said that the world does not exist or that
it is illusory, since the essence of its reality is brahman. It
is better to say that the perspective, where non-brahman is
perceived, is illusory.

25 tadabhavat samyogabhavo hanam taddrœeh kaivalyam

When it disappears, the false identification disappears
as well. This means liberation or independence (kai-
valya) of the observer.
When avidya is removed, what remains is the state of
Self-realization of the Absolute in its original nature of sat-
cit-ananda. The original nature of the bliss, which was in
the deluded state identified with the relative states and
things, is now perceived. It is now realized that favorable
relative events merely opened the doors through which
some of the real inner nature of the Self, which is the
24 - 27 51

eternally blissful Absolute, “dripped” into consciousness. In

such a state, every desire to return into the relative world is
lost, since all pleasures thus attainable are seen only as the
tiny crumbs, the insignificant and partial experiences of ut-
terly limited aspects of one’s original nature, which is now
experienced in fullness. One who drinks bliss from the pure
source of Atman has no need for the muddy puddle of the
world. Such a state is called the state of liberation (kaivalya).

26 vivekakhyatiraviplava hanopayah
Undisturbed discriminative enlightenment is the cause
of liberation.
Liberation is caused by discernment between the experi-
enced, as an aspect of the inner Self, and the incitement that
brought the experience into being, which is moved from
the central place of importance to a peripheral one. Cer-
tainly, a yogi will continue to use the memory of external
experience in order to invoke the inner response, but he is
no longer deluded regarding the true nature and origin of
the experience. Such discernment is called viveka.

27 tasya saptadha prantabhumih prajva

The realizations (prajva) emerging from discriminative
enlightenment are sevenfold.
There are degrees of depth of thus attained realization;
the lowest consists of knowledge that the inner nature is
independent of the experiences, but experiences are still
used to invoke the inner states, so that the spirit could be
directed at them; in further practice, the spirit is completely
absorbed in inner bliss, and any outer stimuli are discarded,
even in form of thoughts and emotions that used to invoke
the feeling of bliss. The yogi thus remains in his own inner
nature, without any association with the external incitements.
Discernment should be understood as a living practice, for
52 2. S=dhanap=daD

it is by no means a mere theoretical entertainment for the

idle minds, as some choose to understand it. Discernment
works with the actual states of consciousness, not with
thoughts about them or labels that name them.

28 yogabganusthanad aœuddhiksaye jvanadiptira viveka-

khyateh
The work on purification gradually removes the impu-
rities, resulting in a growing perception of wisdom,
culminating in discriminative enlightenment.
No deeper perception can be attained without purifi-
cation of the system, for the main cause of disturbed per-
ception are disturbance and contamination of the energetic
bodies—the physical and others. When we eliminate im-
purities and contaminations, the spirit becomes subtler, and
thus more capable of observing the higher levels of reality.
Restless and impure spirit will not even think about preoc-
cupying itself with yoga; it will be preoccupied mostly with
lower passions and instincts, for the increased level of stress
in the system causes the lowest animal responses of preser-
vation of life, such as territoriality, fear, aggression, and
other symptoms of limited consciousness. In such a state,
it is impossible to perceive anything subtle, and since a
desire to practice yoga with a goal of attaining enlighten-
ment is extremely subtle, it will never arise in the restless
spirit. Paradoxically, it leads to the situation where yoga
will be least practiced by those, who need it the most. A
desire to practice yoga in a narrow sense (meaning focused
practice) appears more or less only when a man has al-
ready attained significant progress in yoga in a broader
sense (meaning a general direction of his entire personality
toward virtue and God). A beginning of yogic practice ini-
tializes a much faster process of purification, leading to
enlightenment in an extremely brief period of time—even
the slightest sign of desire for liberation, enhanced by yoga,
27 - 29 53

most often results in liberation during this lifetime. It is

thus easy to understand why a strong desire for liberation
produces immediate experience. Since the world is occu-
pied mostly by beings who are far from the ideal attitude
toward spirituality, and whose desire for liberation is close
to insignificant—insignificant in any case, compared to their
worldly inclinations and various kinds of baseness—it is
apparent that most practitioners will have to settle for the
lower goals. Even the attainment of the real states of vairagya,
mumuksutva and Iœvara-pranidhana is an enormous accom-
plishment for such people, since those spiritual states are in
most cases only months of yogic practice away from utmost
perfection. A general rule, however, says that it is easier to
teach a donkey to sing, than to turn a worldly-minded man
into a saint.

29 yamaniyamasanapranayamapratyaharadharanadhyana-
samadhayo’stava abgani
Yama, niyama, asana, pranayama, pratyahara, dharana,
dhyana and samadhi are the eight limbs of yoga.
Yoga is a practice that focuses a man’s entire personal-
ity toward God, and this practice consists of those eight
aspects. Yoga is, therefore, one body with eight limbs. This
can be interpreted in two ways; exercise of certain prin-
ciples leads to the state of yoga, and on the other hand, the
state of yoga manifests itself as practice of the named prin-
ciples. Having in mind the commentary on the previous
section, it is apparent that a person engaged in yoga in the
narrow sense is already an advanced yogi in the broader
sense. Yoga in a broader sense is thus manifested as progress
in eight limbs, while practice in eight limbs leads toward
ultimate perfection, which is yoga in the sense of Self-real-
ization of the ultimate reality.
In plain English, if a man has progressed on his spiri-
tual path to the point where it is normal for him to lead a
54 2. S=dhanap=daD

moral life, if he is focused and tends to dive into profound

thoughts, if he wants to reach the ultimate truth, he will
engage in systematic practice which brings him to perfec-
tion in all eight limbs of yoga, thus attaining the final goal
of spiritual evolution. He, therefore, attains perfection in
morality and righteousness, and harmony in all energetic
bodies, thus living in the world as a manifested presence of
God. Even a man who shows partial success in living the
eight limbs can be recognized as a great saint among men.

30 ahimsasatyasteyabrahmacaryaparigraha yamah
Yama consists of ahimsa (nonviolence), satya (truth),
asteya (non-taking), brahmacarya (disciplehood) and
aparigraha (release of possession).
These are the qualities of a man who is detached from
the world; he is not violent, he is founded in truth, he
has no wish to accumulate wealth or things, and so it is
inconceivable for him to take the other’s belongings, and
he has a disciple’s attitude toward the world (the attitude
of an observer, who learns from the world, without im-
posing himself).3 Without presence of those virtues at least
in some degree, a man will not even consider yogic prac-
tice, and once he does, he will work on polishing them
into perfection.

3
Brahmacarya is most often mistranslated as celibacy; as the reason
for that, it is usually argued that the disciples, brahmacarins, live in celi-
bacy, to accept the duties of family men, including sexuality, in the next
period of life. Although it is true that the term is sometimes used in this
meaning, the term that means celibacy is “urdhvareta,” which means
withdrawal of energy upwards, and is supposed to mean sublimation of
sexual energy. In this context, brahmacarya means the mental attitude
of disciplehood, where any reference to sexuality is utterly irrelevant.
For instance, in Darœanopanisad, brahmacarya is used to denote sexual
discipline, but in a very narrow sense—not as refraining from sexuality
altogether, but as a basic sexual discipline, where it is said that a man
should engage in sex only with his own wife, and that he should refrain
29 - 31 55

31 jatideœakalasamayanavacchinnah sarvabhauma mahavra-

tam
When applied universally (sarvabhuauma), unlimited
by caste (jati), place (deœa), time (kala) or circumstances
(samaya), it is a great vow (mahavrata).
Feeble is the attainment of virtue if it depends on the
circumstances; if one is nonviolent only when not threat-
ened, or nonviolent only with some beings, desiring to kill
the others, his attainment of virtue is insignificant. The
similar applies for all the other named qualities. Only when
someone is universally nonviolent, generally detached from
possession, when stealing is not in his nature, and when he
always approaches things with open spirit and from the
position of a learner, then is his attainment worthy and
signifies progress in yoga.
Of course, we should understand that spiritual attitude
cannot be perfectly projected into the physical world. For
instance, nonviolence toward one being can be violent to-
ward another. Sometimes nonviolence demands that we
violently prevent a violent person from harming his vic-
tim. People are fond of generalizations, molding their im-
perfect understanding of the principles into firm laws and

from sex when she is menstruating. The study of the relevant texts re-
veals that the importance of celibacy in spiritual life is greatly overesti-
mated, and that it began to gain importance only in the later period,
which might have coincided with appearance of Jainism and Buddhism.
I am also inclined to think that various stories about great spiritual value
of celibacy are mostly rationalizations. The Upanisads lead us to the
conclusion that the tantric practitioners integrated sexuality in their
practice, and their achievements are most often superior to those of
the practitioners of other systems.
In all that, it should be noted that the authors of the texts did not bother
to adapt the yogic techniques to women, and some of the gender-specific
techniques, such as some asanas, mudras and bandhas, are appropriate
only for men. It is fortunate that any yogi, who has a more advanced
understanding of the practice, can adapt the technical system to the fe-
male specifics, regardless of the lack of scriptural support on that matter.
56 2. S=dhanap=daD

regulations, which often accomplishes the exact opposite

of the intended. How many times did we witness the ex-
amples of criminals being allowed to abuse other people,
all in the name of nonviolence? How many times did we
see cowardice hiding behind statements of non-interference
and nonviolence, which most often has the result of the
strong abusing the weak?
The wisdom consists of the insight into the real state
of things, and one always needs to judge what course of
action is appropriate in a certain set of circumstances. If
we see a violent man unjustly accumulating wealth, de-
priving the poor and bringing them to an awful state, is it
just and proper to stay aside doing nothing, because some
scripture says it’s good to be nonviolent, it’s good not to
impose one’s will on others and take the others’ property?
A wise man would conclude that the moral law indeed
prohibits him violence, but the violence that consists of
calm observation of evil, which could be prevented. He
will then interfere in the relationships of ownership in
order to establish just relations and harmony between
people, if it is in his power to do so. The foundation of
moral law is compassion for our neighbor, from which
nonviolence, generosity (non-greed) and other qualities
follow. Other things too can result from this compassion,
for instance irritation with injustice and a desire to cor-
rect it. It is thus clear that regulations and prescriptions
cannot replace the feeling for the situation and a sense
for the right course of action. It is also clear that wise
men did not intend the instructions to replace conscience,
but to support it in its aspiration toward virtue.

32 œaucasamtosatapahsvadhyayeœvarapranidhanani ni-
yamah
Œauca (purity), samtosa (inner peace), tapas (purifying
activities), svadhyaya (study of scriptures) and Iœvara-
pranidhana (devotion to Iœvara) make niyama.
31 - 32 57

Unlike yama, which deals with man’s external relation-

ships, niyama deals with the aspects of man’s relationship
with his inner world and with God.
Cleanliness, or purity, is a general inclination of spirit;
although it is sometimes taken literally, in a meaning of
cleansing dirt from the physical body, here it refers to a
state where a man strives toward virtue and avoids impure
things, mostly in form of the states of consciousness that
can be described as impure. Purity is an internal quality of
spirit that avoids sin in any form, that avoids the lowly
thoughts, and is directed toward God.
The inner peace is a state of spirit that is not preoccu-
pied with desires; it is a state of an experienced and wise
man, who spontaneously withdraws from the world, where
he no longer seeks fulfillment. Sensing the truth, his spiri-
tual eye no longer looks at the turbulent sea of the world,
retreating into the calm depths of spirit.
Tapas (austerity) refers to yogic practice in the narrow
sense, the practices exercised with purpose of purification
of the energetic bodies.
Study and contemplation of scriptures is natural for
people who are interested in spiritual truths; the serious
yogis will hardly devote their attention to any work that
doesn’t deal with realization of God, and in which the
higher spiritual qualities are not manifested.
Devotion to God is the primary uplifting spiritual qual-
ity; it means not only devotion to God in the narrow sense,
but also the general affinity toward anything where God is
manifested, to everything Divine. Every form of desire for
knowledge, for reality and spiritual fulfillment, every form
of admiration for the noble and great things, every form of
pure adoration of things virtuous and beautiful, is an as-
pect of devotion to God. Niyama, therefore, consists of
various aspects of inclination toward purity, virtue, good-
ness and Divinity. A person without such affinities will not
even consider engaging himself in yogic practice, and even
58 2. S=dhanap=daD

if he does, it will not be motivated with higher goals, and

will not produce spiritual results.

33 vitarkabadhane pratipaksabhavanam
When adherence to those principles is disturbed by bad
thoughts, the opposite thoughts should be developed.
Certainly, as one strives for virtue, all sorts of distur-
bances and obstacles will arise, in form of impurities of
consciousness that rise toward the surface, creating dis-
tractions from the path of virtue. Once those impurities
awaken, they are not to be indulged; on the contrary, they
should be calmly and patiently endured, perceived as some-
thing alien to us, and we should direct ourselves toward
virtue and goodness, thus witnessing disintegration of the
impurities. They leave the energy system and the mind of a
man who pays them no heed, and chooses not to act from
them. If, however, a man acts from every impure thing
that passes through his consciousness, he will additionally
contaminate himself and gradually be ruined under the
burden of lowliness. We should never allow ourselves to
be engaged in lowly things, for it is the substance hell is
made of. The best and easiest way to find ourselves there
is to indulge in negativity and lowliness.

34 vitarka himsadayah krtakaritanumodita lobhakrodha-

mohapurvaka mrdumadhyadhimatra duhkhajvanananta-
phala iti pratipaksabhavanam
The bad thoughts are violence and others (lie, theft,
lack of restraint, desire for possession). They emanate
from one’s actions, and from the caused or approved
actions of others, incited by desire or anger.
The bad thoughts are those that have the lowly quality,
therefore those opposite to harmony and freedom. The
bad thoughts, as well as the words and deeds that result
32 - 35 59

from them, increase man’s attachments to the worst as-

pects of worldly existence, turn the world into hell, and
are the direct opposite to the goals and methods of yoga.
They should therefore be completely avoided.
The bad thoughts can be incited by our own actions,
and they could also arise as a reaction to the actions of
others; for example, if we witness an injustice and grow
angry about it. Even the deeds of mercy and kindness can
be colored with hatred and anger; for instance, if we feel
the world is unjust and God is evil, and try to do better
than God with our acts of mercy, thinking he made a bad
world that we need to put right with our own deeds. This
line of thinking is sinful and leads to disaster.

35 ahimsapratisthayam tatsannidhau vairatyagah

A man rooted in nonviolence creates an atmosphere of
peace, and everyone abandons hostility in his presence.
A yogi, whose mind is in a state of peace and harmony,
radiates an aura of harmony, where every desire for violent
or reckless deeds is lost. Unfortunately, the same applies
for the disturbed and violent men, who radiate an aura of
violence, which is a strong reason to avoid their company.
A yogi’s body is a point of correspondence between the
physical world and the higher spiritual levels; this corre-
spondence is greatest in the body itself, but it is also present
in its proximity, dropping with distance. Still, a dog will
not be able to enjoy art if he walks through a museum, and
a worldly minded man will not be able to perceive almost
any aspect of a yogi’s presence. In order to feel it, one has
to possess it, at least to some extent.
Besides spiritual radiation, there are also other, indirect
ways to harmonize one’s consciousness with various con-
tents. They are, for instance, books, magazines, music,
movies and computers. If we expose our consciousness to
various disturbing contents from those and similar sources,
60 2. S=dhanap=daD

we will not contribute to its tranquility. This is why we should

introduce the rules of spiritual hygiene into our lives, with
purpose of reducing the disturbances to the minimum, and
replacing the disturbing and disharmonic contents with the
harmonic and soothing ones. For example, instead of asso-
ciating with mundane people, we should associate with
Masters and practitioners of yoga; instead of listening to
spiritually worthless and disturbing music, we should listen
to powerful and valuable works. Instead of watching stupid
and shallow movies, we should watch the movies that in-
spire thoughts about profound subjects. We should always
avoid the gatherings of masses of worldly-minded people,
for such environment has a tendency of overcoming every-
thing positive in a man, and reducing him to the common
denominator of the environment, which is never high. The
general attitude about such things should be that life is too
short and too valuable to be wasted on trivia.

36 satyapratisthayam kriyaphalaœrayatvam
The words of one who is founded in truth have a power
of manifestation.
When consciousness is occupied with a certain quality or
contents for a prolonged period of time, the actions acquire
its quality. The example of this can be found in descriptions
of the Vedic rsis, whose every word became true. A wise
man who is founded in truth, or reality, acts as a point of
perfect manifestation of dharma in the world.

37 asteyapratisthayam sarvaratnopasthanam
He who is rooted in non-stealing (generosity) is spon-
taneously bestowed with all wealth and fortune.
Things come to their master, never to their slave. Likewise,
things always avoid the grasp of him who strives for them. To
him who outgrew them, however, they come effortlessly.
35 - 39 61

38 brahmacaryapratisthayam viryalabhah
He who is rooted in restraint (brahmacarya) is bestowed
with great energy.
As it is described in the commentary on 2:30, brahma-
carya is the state of disciplehood, or the disciple’s attitude
of observation and of not imposing himself on the world.
He who attempts to control things, loses control not only
of things, but also of himself. He, however, who allows
the things to tell him all about themselves, gains extraordi-
nary powers of concentration and energy, since everything
is focused within him. Paradoxically, the disciple, who
doesn’t impose himself on the world, gains extraordinary
powers over the world and a complete knowledge thereof,
while a man of action, who tries to have his way with the
world, is always left disappointed and thwarted in his in-
tentions to control it.

39 aparigrahasthairye janmakathantasambodhah
To him, who is firm in non-desire for possession, comes
knowledge of the essential nature of life.
Possession is an illusion that protects the little “I” from
the vast “non-I,” by creating a zone of personal influence
called “mine.” Thus deluded, he sees the purpose of his
life in accumulation of his influence in the world, think-
ing it will protect him from emptiness that surrounds him.
Certainly, this illusion ends in death. He, however, who
is not so deluded, turns toward realization of the true
nature of reality and of his own being, instead of creating
a protective illusion. He then strides beyond the states of
mamata and ahabkara, or the attitudes “I own” and “I
do,” to eventually reach the state of aham Brahma asmi,
“I am brahman.” It is the state of touch with the essence
of one’s personal reality, in which life finally finds its
true purpose.
62 2. S=dhanap=daD

40 œaucat svabgajugupsa parairasamsargah

Cleanliness (purity) creates repulsion from one’s own
body and from contact with the bodies of others.
Cleaning his body on a daily basis, a yogi understands its
transient and imperfect nature. In his desire for the Lord, he
loses any interest for the imperfect things and develops dis-
taste for them. Once that he has attained perfection, the
distaste disappears, giving place to benevolent compassion
for the beings in their imperfect existence, understanding
that the purpose of such existence is not to replace the
inner bliss, but to attempt to live it throughout the physi-
cal world, as well. Repulsion toward the body exists only
in the mind of a beginner who has not yet realized brahman,
and who perceives the body as an obstacle, as something
that distracts him from the true path. The intense animos-
ity of the “spiritual people,” who are in fact merely the
confused beginners, toward anything that even looks or
feels like bodily or worldly nature, belongs to this level of
understanding. Such animosity is a sign of weak, and not
of strong spirituality. Strong spirituality celebrates victory
over the worldly and in the worldly, while weak spiritual-
ity disappears at a mere sight of the physical feelings. The
degree of animosity toward the world is therefore usually
inversely proportional to the level of spiritual attainment.

41 sattvaœuddhisaumanasyaikagryendriyajayatmadarœana-
yogyatvani ca
This is also the way to attain purity of spirit, purity of
emotions, concentration, power over senses and ability
to behold Self.
For a beginner, it is essential to divert consciousness
away from its preoccupation with the body; he then dives
into the depths of his being to attain a state of pure con-
sciousness, unoccupied by objects. Withdrawing the senses
40 - 44 63

within, he first directs them at the inner, subtle objects (for

instance, the sense of sight is used to visualize, the sense of
hearing is used to remember or reconstruct sounds, or to
chant mantras), and then they are fully withdrawn into the
state of realization, into consciousness void of content. He
then becomes able to “behold” the highest Self.

42 samtosad anuttamah sukhalabhah

The inner peace leads to attainment of supreme hap-
piness.
The supreme happiness is a consequence of internaliza-
tion of the experiences, or, in other words, of realization
that bliss flows from within. When the mind is calmed, the
flow of bliss increases.

43 kayendriyasiddhiraœuddhiksayat tapasah
The actions intended for purification (tapas) lead to
perfection of body and senses.
Tapas, or the techniques of purification of the energetic
bodies (starting with the physical), lead to greater trans-
parency of the bodies for the Divine. This way, the impu-
rity of perception disappears in the initial stages of the
practice, and later all the bodies become the perfect vessels
of Divine manifestation in the world.

44 svadhyayad istadevatasamprayogah
The study of the holy scriptures makes it possible to
establish a connection with chosen deity (ista devata).
Ista devata is a form in which a yogi perceives God.
For instance, a Christian will most likely see God as Jesus
or Mary, since the bodiless concepts such as God the Fa-
ther or the Holy Spirit are too abstract for one to easily
focus the mind upon. Even if we attempt to contemplate
64 2. S=dhanap=daD

the abstract concepts, they will not have the power to fully
engage our spirit. This is why it is essential for a beginner
to visualize God in a more concrete form, preferably the
one associated with actual events and circumstances. In
the example of Christianity, the best results will follow if
we attempt to imagine Jesus in circumstances that reflect
the peak of his power and Divinity—for instance, in the
moments when he acted or spoke from his foundations in
God. In order to have a good understanding of God, which
is necessary if we want to surrender to Him, we must study
the holy scriptures, in order to inform ourselves of the
Divine qualities and lives of the Divine incarnations. The
one who sees God as Krsna should study Bhagavata-purana,
Bhagavad-gita and Mahabharata, where His actions are
described. The one who sees God as Jesus should study
the New Testament. He should deeply contemplate the
scriptures he is studying, and think about God until He
reveals himself to him in a direct vision, and then he should
stay in such a state of vision for as long as possible, in
order to purify his nature and make it Divine.

45 samadhisiddhiriœvarapranidhanat
Devotion to Iœvara makes it possible to attain the perfect
samadhi.
Devotion to God in this sense is that, which occurs in a
direct vision of God. We are by no means dealing with an
attempt to visualize God in some way, and to force some
sort of an emotional state. Here, devotion to God is a direct
realization that God is the one we were looking for, all the
time, in all things, and that He is now with us, He is here. In
such a state, once we recognize Him in His true nature, and
when we understand the nature of our personal relation-
ship with Him, we discard everything else, forgetting the
ego-driven world in which possession and false importance
attempt to protect one from emptiness. In this state, a yogi
44 - 46 65

attains the highest state of samadhi, of which the vision of

God (darœana) is the necessary prerequisite.

46 sthirasukham asanam
Asana must be comfortable and stable.
Asana literally means “posture,” a motionless position
of the body. Asana is a posture in which a yogi places his
body in order to be able to meditate, undisturbed by its
demands. The necessary qualities of an asana are comfort,
so that the yogi would not need interrupt meditation in
order to change the position of the body, which would be
compromised by pressure or stress on some of its parts,
and stability, which means a position maintained all by
itself, without any additional effort, even when the yogi
withdraws from the body completely and ceases to control
the nerves and muscles. Unlike popular opinion, asanas
are not meant to be a form of physical exercise, nor are
they meant to improve the physical condition, nor do they
consist of exotic positions where a yogi is supposed to wrap
his legs around his neck or indulge in other similarly ri-
diculous efforts. On the contrary, asana is a posture in which
the body is completely relaxed and inactive, and it doesn’t
interfere with the activities of the spirit in any way. Siddh-
asana and padmasana are usually considered appropriate.
Besides them, a posture of a carriage driver, used in the
practice of the autogenous training, is also quite good; this
posture is actually more appropriate for the common medi-
tative practice than padmasana or siddhasana, whose inten-
tion is primarily to awaken the energetic system in practice
of the more demanding energetic techniques. The differ-
ent purposes demand different postures; for instance, in
case of the intense energetic events, and in need for exten-
sive relaxation, I would recommend the fetal position,
which is not mentioned in the classic texts, but practice
showed that the body assumes it automatically in certain
66 2. S=dhanap=daD

energetic states. In those cases, it is wise to find a posture

in which we feel most comfortable, or, in other words, in
which we feel the least tension and discomfort, whatever
the posture looked like. The body will have the need to
assume a posture optimal for its present energetic condi-
tion, and it is quite prudent to obey it.

47 prayatnaœaithilyanantasamapattibhyam
Complete relaxation and observation (samapatti) of the
Infinite leads to the perfection of asana.
Contemplation of God spontaneously leads the body into
assuming asana and withdraws consciousness from the body.
In an ideal case, asanas would be the result of the state of
consciousness, not the other way around. Still, it is possible
to produce a configuration of the energetic system, which
helps induce a certain state of consciousness, by assuming a
certain position of the body, but it is not very likely that
asanas alone, without proper spiritual orientation, will pro-
duce results of any significance.

48 tato dvandvanabhighatah
The result of the perfection in asana is liberation from
the dual influences.
Entering the state of spiritual, and thus also physical
balance, we lose the volatile state of spirit, altogether with
its tendency to attain the pleasant and avoid the unpleas-
ant; we attain stability in any set of circumstances, which is
a subtle meaning of the term “asana.” Asana is a condition
in which we have no desire to be elsewhere, for we are ful-
filled and satisfied the way we are, right now.

49 tasmin sati œvasapraœvasayorgativicchedah pranayamah

It is followed by pranayama—regulation of inhalation
and exhalation of vital energy.
46 - 50 67

Once that we have calmed the body and its motions, we

need to calm the more subtle, pranic body, as well. The
pranic body should be simultaneously approached from
its two neighboring bodies—physical and astral. When we
calm the physical body, and assume a certain position of
certain parts of the body (by mudras) we initiate certain
states of the pranic body; likewise, by certain states of
thoughts and emotions we affect the state of the pranic
body. Perfect balance of the pranic body is therefore pos-
sible only when the physical body is peaceful in perfection
of asana, and when thoughts and emotions are harmonic
and focused on God. In this state, prana dwells in the state
of ayama, restraint. A symptom of pranayama is harmonic
balance of inhalation, rest and exhalation. Any attempt to
forcefully establish such balance, without previously calm-
ing physical and astral body, can lead to serious mental
and physical disorders.

50 bahyabhyantarastambhavrttih deœakalasabkhyabhih
paridrsto dirghasuksmah
It consists of exhalation, inhalation and retention. De-
pending on space, time and count, it becomes long and
refined.
In inhalation, the physical body is filled with pure prana.
In exhalation, it eliminates the impure prana. In the state of
ease, or retention of breath, the system rests, and the energy
otherwise externalized into the breathing process is turned
inwards. Pranayama is a state of harmony between those
three elements of the breathing process. The motion of prana
will completely cease when we reach a state where the outer
air is not purer than the inner air, and the inner air does not
need to be eliminated because of its impurity. This state is
reached when refinement of the body is extremely high, and
when normal metabolic functioning of the system ceases
because of the extremely increased specific energy of the
68 2. S=dhanap=daD

body; the physical body is then ruled more by astral than

physical rules. Other symptoms of such a state are the vari-
ous supraphysical powers over the body and the world.
For example, a purified yogi who has attained balance of
breath also has the power to act in several bodies, to leave
his body at will, to levitate, pass through the walls, eat
poisons without any harmful effects, or to instantly heal
his body from serious injuries. He also has the ability to
prolong the life of his body without any defined limits.
The consciousness must accompany the dynamics of
breathing. Inhalation should thus be accompanied by con-
scious filling of the body with energy, while exhalation
should be accompanied by releasing the harmful emotional
and mental contents. The state of consciousness at the end
of exhalation and inhalation is extremely important, for it
is then that inhalation, or exhalation, passes into the state
of non-breathing, or retention of breath. The states of non-
breathing associated with inhalation and exhalation differ
in quality; at the end of exhalation, the period without
breathing is prolonged by purification of the energies of
the body. As body and spirit are cleansed, the exhaled air
becomes cleaner, and the need for the next breath is thus
reduced; exhalation melts into a long period of rest, which
is best characterized as joyful calm, caused by the release of
tensions from the system. The similar applies for inhala-
tion; as consciousness is purified, it becomes capable of ab-
sorbing more energy, and of greater quality, and inhalation
melts into a peaceful state of rest, as consciousness “inhales”
bliss and finds rest there. Retention is thus possible after
both inhalation and exhalation, and depending on the con-
crete exercises, we can choose one, the other, or both.
Subtlety of pranayama can be measured by awareness
of space, time and speed of breathing. During inhalation,
we become aware of the space inside us. During exhala-
tion we become aware of the space outside us. With the
growth in subtlety of pranayama, or the calmness of spirit,
50 - 52 69

the size of the space we are aware of grows. Initially, when

spirit is restless, the yogi is aware of little space or none at
all, and with progress in practice he gradually comes to the
point where he is aware of the vast calm space within and
without him. The sense of time is in a similar way in func-
tion of breath; initially, the yogi feels the quick passage of
time, he feels haste and restlessness. With progress in prac-
tice, he feels more peace and the time seems to stand still.
The number of cycles of breathing is inversely proportional
to the purity of the body; the quick breathing, and there-
fore a greater number of breaths, means greater impurity,
or disturbance. As the yogi progresses in his practice, his
breathing is calmed, and finally ceases.

51 bahyabhyantaravisayaksepi caturthah
The fourth pranayama begins when the difference be-
tween outer and inner disappears.
In attainment of the greatest degree of purification of
spirit, the conventional mechanism of breathing is out-
grown. In this condition, there is no longer a difference
between outer and inner space, there is no passage of time,
and there is no count.

52 tatah ksiyate prakaœavaranam

This removes the veil that blocks spiritual realization.
When unity is established between inhalation and ex-
halation, or prana and apana, the ego-consciousness is
lost, leaving only the pure and calm consciousness. Of
course, this state of focus and calmness is far from being
the highest goal of practice, for we merely managed to
remove the distractions that come from identification of
mind with the body, or the sensual world, that involves
the spirit in the animal mechanisms that rule the body.
When this identification is outgrown, we attain a double
70 2. S=dhanap=daD

effect. On the one hand, consciousness is freed from the

shackles of the body, and on the other hand, the body is
revitalized, filled with energy and calmed. In this calm state
we attain complete healing of the body, followed by the
healing of spirit.

53 dharanasu ca yogyata manasah

Steadiness (dharana) of mind (manas) is thereby in-
creased.
The spirit free from identification with the bodily mecha-
nisms becomes able to dwell on an object for a long time,
undistracted by fluctuations that come from the chaotic
states of the physical and pranic bodies.

54 svasvavisayasamprayoge cittasya svarupanukara iven-

driyanam pratyaharah
When the senses, separated from the objects, dive into
the nature of spirit, it is called pratyahara.
This final state of pranayama, where the calmed spirit is
freed from identification with the senses and their objects,
and withdraws into its inner nature, is called pratyahara.
In this state, identification of the objects and the subjective
condition, which is the fuel of illusion, ends. Freed from
conditioning with the physical objects, the senses withdraw
toward the inner objects on the astral plane. It is not yet
the goal, but it is a step in the right direction.

55 tatah parama vaœyatendriyanam

The perfect control of senses is thus attained.
The control of senses is not possible until we resolve
identification of the state of fulfillment with physical ex-
perience. When this identification ends, and when the
senses are spontaneously turned inwards, it is a sign of
52 - 55 71

true power over the senses. This is difficult to attain by an

effort of will, for this way we do not remove the coarse-
ness of spirit, energetic currents and body, which is the
true cause of the problem. Only the techniques of purifica-
tion and balancing the system can lead to the state of peace,
where it is possible to deal with the actual causes of the
problem, which results in true healing. The state of spiritual
harmony can thus be attained only through yogic practice;
without it, the study of scriptures and practice of religious
ceremonies are in vain.
 3. VibhKtip=daD
(On Purification and Spiritual Powers)

1 deœabandhaœcittasya dharana
Concentration of attention (dharana) is association of
the spirit with the observed object.
Dharana, or concentration, is the ability of spirit to dwell
on a chosen object with undivided attention. In essence,
dharana implies coherence of mind, or the ability of com-
plete and undivided focus of the entire spiritual capacity
onto one single goal. Such focus is possible only after the
fluctuations in the lower bodies have been calmed, and the
bodies themselves completely purified. Contamination of
the body with toxic substances and disturbance of the pranic
body create disturbance and instability of the mind, which
becomes unable to dwell peacefully and coherently on an
object. Yogic practice produces the opposite effect—it calms
the pranic and the physical body in order to establish a
clear and peaceful connection between the astral content
and the physical object. In such a state, a man becomes
capable not only to observe his own impressions of an
object, but also the essential nature of the object itself,
which gives him, along with accurate insight, also the power
of influence over the object itself. This is why the state of
dharana is inseparably connected with the siddhis, the
powers over physical substance and the substances of other
levels of existence. In simple terms, a focused mind is a
force vastly superior to the laws of Nature. To the one
acquainted with this, the “miracles” performed by saints
74 3. VibhKtip=daD

and enlightened people are in fact no miracles at all—they

are merely a symptom of inner focus applied to the physical
plane. By analogy, we can correctly conclude that a man of
restless mind has an extremely small influence on things—
in fact, instead of ruling them, he is ruled by them, and
instead of taking his rightful place as master of the world, he
drivels over its crumbs like a slave, attempting to gain worth-
less things, the things that would obey the will of his spirit
without question, were he only to direct his efforts in the
right direction. He who has gained steadiness of spirit, gains
power over the world as a corollary, but he who has turned
to the worldly and thus lost the steadiness of spirit, loses
also the worldly powers, thus failing utterly.

2 tatra pratyayaikatanata dhyanam

Meditation (dhyana) is a process of refinement of the
perception of objects.
In the state of dharana, when a yogi perceives the true
nature of the object, on which his spirit is focused in com-
plete tranquility of mind, there comes a point where the
object itself vanishes from consciousness, while the conscious-
ness remains in touch with the inner nature of the object. In
prolonged observation, the consciousness acquires the pro-
gressively deeper qualities of the object, and this state is called
meditation. In this state, the consciousness is completely void
of anything other than the essential nature of the object.

3 tad evarthamatranirbhasam svarupaœunyam iva samadhih

Samadhi is a state where the object shines in its own
nature; it is a result of greatest refinement of the per-
ception of the object, and there is no thought about the
observer.
In this meaning, the word samadhi does not indicate
realization of the Absolute, as in previous parts of the text,
1-3 75

but a point where difference between oneself and the essen-

tial nature of the object is lost. A yogi thus becomes the
object itself, and by changing, or moving his consciousness
he literally changes the nature or condition of the object in
question. In this state, there is no difference between the
essential and the incidental—position, optical and physical
qualities of the object, and the physical laws themselves, rep-
resent merely the states of spirit and its focus. If we take a
wooden cube for example, a yogi initially focuses the whole
of his spirit on the object in dharana, he observes its inner
nature in dhyana, and in samadhi he himself is that object.
If, in this state, he perceives his nature as that of a metal
cube, or a cube that moves in space in a certain manner, the
change of state of his spirit reflects directly on the physical
state of the object, and so a wooden cube indeed becomes a
metal one, or starts to move in space. The form of this mo-
tion is in no way determined by or subject to the laws of
nature, such as gravity, speed of light etc.
A yogi can literally influence an object in such a manner
that it becomes a point of presence of a different set of physi-
cal laws, and he can thus make an object that, for instance,
changes its position instantly (with infinite speed), or is not
subject to the influence of gravity, or passes through other
objects. He can influence his body and its behavior in a
similar manner—for instance, if he feels levity and exalta-
tion in his body, his physical body will physically levitate,
and so he will be able to walk on water or air. In most
cases, yogis attain those abilities unconsciously and without
understanding, which can be observed in the example of
saints who lack theoretical knowledge, like those in Chris-
tianity and other systems of belief, which have very little
knowledge of yogic psychology, if any at all. It is quite pos-
sible to master a certain phenomenon without understand-
ing its nature. However, refinement of spirit eventually leads
one to correct understanding, but the saints who actually
understand the nature of their experience are quite rare.
76 3. VibhKtip=daD

4 trayam ekatra samyamah

Those three (dharana, dhyana and samadhi), when di-
rected on an object together, are called samyama.
The above state, which is the key to control of the sub-
stance of various levels of reality, is called samyama.
Samyama is essential for understanding the true nature of
the siddhis.

5 tajjayat prajva’lokah
Mastery in samyama results in true insight.
Prajva is the form of knowledge that relates to the very
nature of an object, unlike false knowledge (avidya), which
consists of projecting samskaras upon an object, and there-
fore additionally veils insight of its true nature by amassing
prejudice and misconceptions.

6 tasya bhumisu viniyogah

(Samyama) should be applied gradually.
From everything mentioned, it is clear that the key to
success in samyama lies in mastery of the lower bodies and
in attainment of the perfect power of mental focus. If we
attempt such a thing at once and too soon, the restless
state of spirit will leave us only imagining the object, and
forming samskaras in the astral body, which will put fur-
ther distance between ourselves and true realization. If,
however, we tirelessly practice calming and control of mind,
where control is not to be understood as voluntary effort,
but as focus of consciousness toward a state of peace and
inner harmony, we will be able to gradually recognize the
progressively deeper layers of the object’s nature. Those
who are in too much of a hurry, most often give up quickly,
since haste itself is a symptom of restless spirit, or failure.
Success in dharana is attained by discarding the goal, and
4-8 77

the very concept of achievement. Once that we discard

those causes of disturbance, we can begin to enjoy the
present moment, without need for the future and without
memory of the past. The mind then loses the driving force,
that fuels the mental whirlpools (citta-vrtti), and spirit then
abides in a state of focused power. The spirit then stops
creating, and lets things tell him about themselves. Listen-
ing, he knows their true nature. Knowledge of that nature
is not different from the nature itself. Change of thought
about an object means change of the object itself.

7 trayam antarabgam purvebhyah

Those three (dharana, dhyana and samadhi) are the
deepest of the previously mentioned limbs (of yoga).
The three mentioned degrees are the deepest state of
mental composure, of all the previously mentioned limbs,
which are, of course, a necessary prerequisite for achieving
perfection in the later exercises.

8 tad api bahirabgam nirbijasya

However, even those three are external in comparison
with nirbija (samadhi).
As advanced as the achievement of samyama might be,
it is still only a state of a worldly being of a high degree of
refinement, since it deals with an object, and in the Abso-
lute there are no objects and their states. That is why all
experiences other than the state of brahman are thought
to be superficial. Of course, it is wrong to assume that a
permanent experience of brahman is possible without at-
tainment of perfect composure through previous aspects
of yogic practice, which is an error often made by people
who happened to experience some lower form of samadhi
by accident, which they later claim to be the utmost achieve-
ment, playing with words with which they attempt to create
78 3. VibhKtip=daD

an illusion of superiority of their “enlightened” ego over

the others. Their achievement is worthless, and they are
fools. A true achievement of enlightenment is only icing
on top of profound spiritual composure, and we would be
better advised to use the criterion of harmony and power
in one’s worldly life as a measure of spiritual progress, than
his stories about enlightenment, Absolute and what not.
The true spiritual progress pervades all the bodies of a
being, which become transparent and open to God, and so
a man, proportionally to the degree of his spiritual ad-
vancement, acts as a Divine presence in the world. If some-
one claims to be enlightened, justifying the disharmony of
his life with irrelevance and worthlessness of the relative
world, then we are dealing with a subject of psychiatric
study, rather than a fruit of yoga. Only a man, whose sharp
mind and clear spirit make him successful even in the
worldly things, if he focuses his attention on them, can
become a student of yoga. Such a man is engaged in spiri-
tual affairs because he has outgrown the worldly affairs,
finding no fulfillment there, and not because he was thwart-
ed, and escaped into quasi-spiritual rubbish because of lack
of worldly success.

9 vyutthananirodhasamskarayorabhibhavapradurbhavau
nirodhaksanacittanvayo nirodhaparinamah
When the disturbed waking state and the state of medi-
tative peace alternate, and when spirit can at any time
associate with the peaceful state, it is called transition
into a calmed state of spirit.
In this state of yogic practice, the spiritual states are
divided into those that accompany the usual activities, and
those that take place during meditation. At a certain point,
a yogi becomes capable of entering the meditative state
during any of his worldly activities. Gradually, he learns
how to act in the world from the state of profound spiritual
8 - 10 79

composure, of course, in a way that is precisely determined

by God’s plans for his life. That is so because the state of
spiritual harmony is foremost the state of harmony with
the will of God, and it is therefore unrealistic to expect a
yogi’s life to be devoid of the same hardships that trouble
the ordinary people. The only significant difference is in
harmony of yogi’s activities, which originates from com-
posure of his spirit, very different from false peace, which
the false practitioners learned to imitate. The difference
becomes obvious if a man encounters a true yogi. He can
then, on a living example, see the true meaning of the holy
scriptures that describe such men. The people of false spiri-
tuality, who have flooded the world with their foolish con-
cepts of spirituality as some sort of sweetened dullness,
compared to a true yogi look like the paintings of the ocean,
painted by someone who never saw anything bigger than a
muddy puddle on the road.

10 tasya praœantavahita samskarat

Such a state of peace is made possible by samskaras
(experience).
A habit of meditation is also a habit, or a form of samskara.
Every form of automatism, unconscious activity, habit and
like is a result of “calcification” within mind. From a posi-
tion of the awakened state, such calcification is wrong by
definition. It means unconscious activity, or lack of aware-
ness in a certain segment of personality. Nevertheless, from
a position of an evolving being there are the good and the
bad habits. The bad habits are those that lead to wrong
activities and cause disturbance of spirit, and the good ones
are those that lead to tranquility and deeper consciousness.
That is why it is necessary to introduce a habit of daily medi-
tation, as well as a habit of correct activity. In the beginning,
that will be difficult to achieve, since we need to overcome
the vast force of wrong habits that by inertia keep the spirit
80 3. VibhKtip=daD

molded in the wrong patterns. Such wrong habits are to be

overcome by persistent practice and resilience; we should
by no means follow the line of least resistance, for it leads
only to perpetuation of the present condition and preserva-
tion of the existing problems. Only when correct activity
has become a matter of habit, can a yogi release the force of
control of his behavior. Then we come to the state described
in this verse, where the only remaining samskaras serve the
purpose of continuing the habit of contemplating the Di-
vine. When the spirit becomes completely Divine, even those
samskaras vanish. Wrong habits should therefore be fought
by forming good habits, and even the good habits vanish
when the final goal has been attained.

11 sarvarthataikagratayoh ksayodayau cittasya samadhi-

parinamah
Utter cessation of mental fluctuations, and development
of undivided focus on one single thing, is called transi-
tion into the state of samadhi.
Here, we are dealing with a point of transition from the
state of meditation into the state of Divine consciousness.
In the state of meditation, there exists a state of conscious-
ness specific to him who meditates; there is therefore a
subject with his qualities and states. At the moment when
there is only brahman, the entire concept of the relative
subject and his states becomes meaningless.

12 tatah punah œantoditau tulyapratyayau cittasyaikagrata-

parinamah
Growth toward the utmost focus of spirit, starting with
the state of calmed mind, results in further change to-
ward the state of undivided unity.
A key point in meditation is to recognize the state of
peace. When, from an attempt to meditate, we enter true
10 - 14 81

meditation, we start maintaining the meditative state, which

is gradually refined and advances toward the state of ut-
most composure.

13 etena bhutendriyesu dharmalaksanavasthaparinama

vyakhyatah
This explains the three changes in the body, the senses
and the organs of action, namely the changes of nature,
symptoms and states.
The mentioned changes are in function of calming the
consciousness. Since the disturbances of consciousness are
reflected in the states of the different bodies, they can be
observed as disturbances in functioning of the physical body
(restlessness, disease), disturbances of perception (superfi-
ciality, frivolity, delusion, bias) and disturbances of action
(clumsiness, disharmony, ineptitude, laziness, unwilling-
ness, mistakes).
As consciousness associates with the Divine, the traces
of improper action, perception and thought are removed
from consciousness, thus establishing the correct flow of
life, perception and action. On the physical plane it mani-
fests as health and harmony of the body, on the plane of
perception as harmony between the objective condition
and subjective perception, and on the plane of activity as
proper and correct actions. Achievement in meditation is
therefore reflected throughout the aspects of personality,
and high achievement in yoga without harmony of the
entire being is therefore not possible. Likewise, absence of
complete harmony of life can be seen as a warning, indi-
cating lack of real success in meditation.

14 œantoditavyapadeœyadharmanupati dharmi
Transformations of the nature of the experiencer are
triple: those that pass and calm down, those that are just
arising, and those that are yet to be manifested.
82 3. VibhKtip=daD

Here, the forces that change the state of the subject are
divided into those already spent, or exhausted; those that
are in an active state, presently changing the subject, and
the latent ones, that are yet to manifest.

15 kramanyatvam parinamanyatve hetuh

The difference between them is caused by difference in
order of appearance.
The changes of states can be seen as a difference be-
tween a hen, an egg and a young chicken. The difference
between them is conditioned by order of appearance, or
temporally conditioned line of events.

16 parinamatrayasamyamad atitanagatajvanam
Applying samyama on the triple change results in knowl-
edge of past and future.
Here, the things get complicated. When samyama is ap-
plied on the time chain, we encounter the phenomenon of
inverse causality, where we understand that the universe is
created in its fullness, at its goal, and, through causality and
lower levels, its creation was drawn from goal to beginning.
Paradoxically, the future was created first, and we are lo-
cated in merely one point of its making. Since this under-
standing is a quality of insight of the causal substance, and
thus beyond reach of an ordinary man who seldom masters
even the far lower substances and their states, there is little
point in discussing this. They to whom it is given to under-
stand, will understand in meditation, having no need for
explanations, and to those, who are unable to comprehend,
no amount of explanation can substitute spiritual evolution.
A yogi, who learned the principles of introspection,
understands the phases of development of his own spiritual
states; a thought exists first in a latent state, then ripens
and dwells in the focus of consciousness, to weaken and
14 - 18 83

wither, giving place to other thoughts that ripened in the

meantime. It is important to understand the thought pro-
cesses that already took place, as well as those that are yet
to take place. Without insight of those latent spiritual con-
tents, one cannot consciously surpass them.
We can see how several meanings can be found here—
one that relates to the temporal sequence as such, and the
other that relates to the conditioning of the spiritual states
by temporal sequence.

17 œabdarthapratyayanam itaretaradhyasat sabkarah tat-

pravibhagasamyamat sarvabhutarutajvanam
When sound, object and idea match, a single impression
occurs. Applying samyama on each of those respectively,
one acquires understanding of voices of all beings.
The resonance between states of consciousness and sound
can most easily be observed in animals, which modulate the
state of consciousness directly into voice. I had the opportu-
nity to observe this on the example of cats. Certainly, the
complexity of voice depends greatly on the complexity of a
being’s consciousness. In human language the things are more
complex, because intonation of voice can differ from the
meaning of the words. This is why only those words, whose
intonation is directly bound with the quality of conscious-
ness, have a mantric quality, a quality of sincerity and touch
with reality. When samyama is applied on the issue of con-
nection between consciousness and sound, one acquires the
knowledge of mantras. The knower of mantras can under-
stand the true meaning of the words said, and can also
influence the consciousness of other beings by speech, in
order to perfectly impart the meaning.

18 samskarasaksatkaranat purvajatijvanam
With direct experience of samskaras, one acquires knowl-
edge of prior existences (incarnations).
84 3. VibhKtip=daD

When consciousness becomes subtle enough to observe

samskaras as energetic objects, instead of experiencing them
as its states without perceiving the difference, it acquires
also the understanding that the majority of samskaras, or
the established traces within mind, represents the traces of
experiences from previous incarnations, which is the main
cause of the enormous difference between personalities of
beings that belong to the same biological species. In case
when a yogi dedicates himself to study of this, he can ac-
quire insight of the events from the past lives, which condi-
tioned certain patterns of his behavior. He also gains power
to change such patterns. Of course, such a yogi has an abil-
ity to willingly establish new samskaras, but understanding
samskaras as limitations to the free flow of spirit, it is diffi-
cult to believe he will put this ability to practical use.

19 pratyayasya paracittajvanam
Samyama on the consciousness of another provides
knowledge of the content of his spirit.
Insight of other people’s thoughts is to be understood
in a sense of insight of the general contents of their con-
sciousness, at least to the degree of subtlety a yogi is able
to perceive. Since thoughts and emotions are often quite
intermixed, and also chaotic and unclear, precision of
yogi’s insight can hardly be perfect. The majority of people
lack clarity of mind, and their thoughts are not clearly
differentiated, since the contents of their minds are merely
the result of various disturbances and attachments.
The ability of such insight isn’t a thing to be practiced as
such; it is merely a result of removing disturbances from
consciousness, and knowing one’s own mind. When a yogi’s
mind is as clear as a mirror, it reflects the states of spirit of a
person on which a yogi focuses his attention, or with whom
he makes some sort of contact. Knowing his own mind to
be empty, he can attribute any content to the being he thus
18 - 21 85

“mirrors.” Of course, the majority of beings who think they

are capable of making conclusions about others in this man-
ner, are mistaken, since contamination of their spirit ren-
ders this form of perception impossible—they, in fact, at-
tribute others with their own inner states, which is known
in psychology as projection. Perception of others, therefore,
becomes possible only as a result of purification of spirit,
and is not a specially trained “supernatural” ability.

20 na ca tat salambanam tasyavisayibhutatvat

But knowledge about the cause of thoughts is not gained
in this manner, for this is not the object (of samyama).
A yogi can perceive a thought or a feeling, but he can-
not see its cause: that is so because the cause is most often
found in the physical, and not in the higher planes, and a
yogi cannot observe the contents of the physical brain, but
only the astral and higher states. For instance, if a man is
afraid of a movement in the dark, a yogi who directs his
thoughts at this man, from a distance, will feel his anxiety,
he will feel all the fears and ideas going through his con-
sciousness, but he will not perceive the actual object that
caused the disturbance. The actual perception through an-
other being’s eyes indeed is a special ability, mastered only
by those yogis, whose consciousness gained full mastery of
the physical world.

21 kayarupasamyamat tadgrahyaœaktistambhe caksuhpra-

kaœasamprayoge’ntardhanam
With samyama on appearance (of the body), and then
on blocking its perception, the appearance vanishes
from the sphere of visual perception, and one gains
invisibility of the body.
This, in fact, affects one’s visual perception, and this
ability therefore bears most resemblance with telepathically
86 3. VibhKtip=daD

imprinted hypnotic suggestion; the physical eyes still per-

ceive the object, but there is no recognition in the con-
sciousness, and the object thus remains invisible. The street
entertainers in India are known to use this ability in order
to perform tricks visible to the gathered audience, while a
camera would record quite a different sight. Here, we there-
fore affect consciousness, and not the physical object, where
affecting the physical object belongs to quite another set of
abilities.

22 etena œabdadyantardhanamuktam sopakramam nir-

upakramam ca karma tatsamyamad aparantajvanama
aristebhyo va
The fruits of karma ripen quickly or slowly. Samyama
on them gives knowledge about the moment of one’s
own death, or an accident.
With insight into karmaœayas as energetic objects, and
their identification in one’s own consciousness as objects
to be understood and influenced, one acquires the ability
of insight into the nature of his own unmanifested karma,
or that in the process of manifestation. The ability of in-
sight into the unmanifested karma is greater, and implies
a greater degree of purification, since we are dealing with
the objects of a higher order, located in the causal and
higher bodies. When such an object starts to disintegrate
into objects of a lower order (mental, astral, pranic and
physical), then it is easily perceived even by those of infe-
rior perceptive abilities. A yogi who has mastered the ad-
vanced techniques of insight into the energetic structures
of this kind, as well as the techniques of cleansing and
dissolving them, such as, for instance, the technique of
inner space, can completely transform his karma, learning
and understanding directly the things he would other-
wise have to learn by karmic lessons. He can apply un-
derstanding in order to break and dissolve the energetic
21 - 24 87

structures that would otherwise be manifested as karmic

experiences.

23 maitryadisu balani
(With samyama) on friendship and similar qualities one
appropriates those qualities of spirit.
Understanding the essence of a certain emotion or a
state of consciousness, a yogi gains mastery of this state; he
then becomes able to experience and fully understand it.
This way, a yogi should develop his emotional potential to
the degree where he is capable of experiencing the entire
spectrum of emotions. This is of paramount importance,
for it provides insight of the functioning of oneself and
others, and without full mastery of that, one cannot be a
guru. A guru can be only he, who understands how thoughts
and emotions are born, how they can be influenced, how
ones can be transformed into others and under what cir-
cumstances, what is the cause and what the effect, and
how emotional states can be changed or removed from
the system.

24 balesu hastibaladini
(Samyama) on the strength of an elephant gives one
this strength.
Thoughts about strength give birth to strength. Thoughts
about weakness give birth to weakness. Thoughts about
the nature of insight lead to insight. The consciousness
appropriates the nature of that whereupon it dwells, like a
transparent crystal that apparently appropriates the color
of the background.4 Since the physical body depends on
the consciousness, and the consciousness is manifested in
the world through the physical body, it also appropriates

4
Atmabodha 14.
88 3. VibhKtip=daD

the qualities we hold in our consciousness, only slower,

due to inertia of the physical matter. Samyama is merely
an extreme example of those universal principles; in sam-
yama, it is literally possible to feel the strength principle,
to feel this principle in our own body, and to manifest
enormous physical strength.
Theoretically, there is no essential difference between
samyama on love and samyama on strength; samyama on
love gives a yogi a perfect ability to love, and samyama on
omnipotence gives him great physical strength. Strength
might seem more impressive, but the ability to love is a far
greater achievement.

25 pravrttyalokanyasat suksmavyavahitaviprakrstajvanam
(Samyama) on the inner light of higher sensory per-
ception gives knowledge of a subtle, hidden or distant
object.
The inner light is a term that can be understood both
metaphorically and literally; metaphorically, it denotes a
state of enlightened insight, which arises with awakening
of the inner resources of the heart, throat and brow cakra.
In literal meaning, it denotes perception of knowledge as
light, which is an aspect of awakening of the mentioned
resources. This “light” is, therefore, the higher spiritual
sight, samyama on which gives us insight of things beyond
the ordinary senses. Such perception is a result of purifica-
tion of the energy system.

26 bhuvanajvanam surye samyamat

Samyama on the sun gives knowledge of the cosmic
spaces.
27 candre taravyuhajvanam
(Samyama) on the moon gives knowledge of the posi-
tions of stars.
24 - 30 89

28 dhruve tadgatijvanam
(Samyama) on the North Star gives knowledge about
the movements of stars.
This seems to be culturally conditioned; sun, moon and
the North Star do not mean the same things to all people,
and samyama is performed on a subjective meaning of the
mentioned, and not on the objects themselves. This is the
reason why not all obtain the same results in the same
manner. One will, for instance, obtain insight of the true
condition of the universe based on the observation of the
starry sky, or an image of the earth made from the moon.
The results obtained by samyama should still not be over-
rated in the scientific sense; they are primarily a matter of
personal feeling and insight, which can hardly measure
up with astronomic observations. That is obvious from the
vast difference in accuracy between scientific and “Vedic”
astronomy.

29 nabhicakre kayavyuhajvanam
(Samyama) on the navel gives knowledge of the bodily
systems.
This is related to observation of the solar plexus, or the
manipura cakra, which is the main motor of the bodily
energies, and whose observation can indeed teach us many
things about the connection between body and mind.

30 kanthakupe ksutpipasanivrttih
(Samyama) on the throat overcomes hunger and thirst.
This means drinking the nectar of energy through the
throat cakra, which transforms the energies of a higher
order into those useful to the physical body, satisfying the
need for food and water. A man can thus live on air alone.
One should still have in mind that such a thing is possible
90 3. VibhKtip=daD

only to those, whose physical body attained an exceptional

degree of purification, and belongs more to prana and as-
tral, than to the physical plane. An ordinary, unpurified
man will not be able to reproduce this achievement.

31 kurmanadyam sthairyam
(Samyama) on the turtle channel (kurma nadi) gives sta-
bility (of mind and body).
It means the energetic channel in the area of the thorax.
Focus of consciousness on this area reduces the level of stress
in the system, thus producing tranquility and steadiness.

32 murdhajyotisi siddhadarœanam
(Samyama) on the light in the area of the head gives
perception of the siddhas (the perfect ones).
The majority of energetic radiations of the higher bodies
are focused in the area of the head. Observing this light,
and focusing on it, we attain insight of the astral plane.

33 pratibhad va sarvam
(Samyama) on intuition gives universal knowledge.
Intuition is a limited form of manifestation of the mental
substance. Focusing on intuition one gradually develops the
ability to perceive the mental substance, the substance that
makes knowledge. A yogi can thus live knowledge in its
pure, unconditioned state.

34 hrdaye cittasamvit
(Samyama) on the heart (hrdaya) gives insight into the
spirit.
Focus on the area of the heart cakra gives insight of the
substance it controls, which is that of the mental plane.
30 - 37 91

35 sattvapurusayoratyantasabkirnayoh pratyayaviœeso
bhogah pararthatvat svarthasamyamat purusajvanam
The worldly pleasures originate from the lack of dis-
crimination between sattva and Purusa. Such experi-
ences originate from Purusa. Applying samyama on the
difference between buddhi and Purusa, one acquires
knowledge of Purusa.
Buddhi (sattva) represents the causal plane, the plane
that resonates with the crown and the higher aspects of
the brow cakra. With increased subtlety of insight and
discernment, we observe how the buddhic substance, or
spiritual energy of deep indigo and violet color, does not
represent spirit itself, but a “garment” it wears on its de-
scent into matter, and is therefore only its instrument.
“Purusa” in this context denotes all levels above the bud-
dhic, whose detailed description is here unnecessary, since
a yogi, who in his practice came this far, will easily figure
out the meaning.
Buddhi is not self-illuminated, but receives light from
Purusa. All the joy thus perceived, is created as a filtered
manifestation of the inner abundance of Purusa, and is
not caused by contact with the gunas, as mistakenly be-
lieved.

36 tatah pratibhaœravanavedanadarœasvadavarta jayante

From this knowledge (of Purusa) come intuition, Di-
vine hearing, Divine touch, Divine sight, Divine taste
and Divine smell.
Perception based in Purusa bears His qualities.

37 te samadhava upasarga vyutthane siddhayah

Those siddhis (perfections) are obstacles to samadhi,
but high achievement to the restless state (of spirit).
92 3. VibhKtip=daD

Attainment of those abilities is inferior to the state of

absolute perfection, but vastly superior to every form of
worldly experience, which perceives the coarse objects.

38 bandhakaranaœaithilyat pracarasamvedanaca ca cittasya

paraœariraveœah
When the causes of attachment have been weakened,
and the changes of spirit known, the spirit can enter
another body.
A yogi who gained full mastery of his own nature can
perceive any body as his own, or observe anyone’s spiri-
tual state as his own. Likewise, he can consciously control
the process of his own death and reincarnation.

39 udanajayajjalapabkakantakadisvasabga utkrantiœca
Mastering the form of prana by the name of udana,
one attains ability to walk on water, mud and through
thorns, without danger, and also the ability to leave
the body at will.
Udana is the form of prana that controls the upward
movements of energy in the body. Mastering, in this con-
text, means predominance of this form of energy, and so
in this state there are no downward, only upward currents.
This energetic state is analogous to the spiritual state of
rapture, where a yogi can fly, walk on water, or similar,
because of the upward forces in his energetic system. Like-
wise, if he redirects the position of his consciousness rela-
tive to the body, he can leave it at will.

40 samanajayat prajvalanam
Mastering the form of prana by the name of samana,
brightness of the body is attained.
Samana is the form of prana that assimilates energy
into the tissues; in this context, mastering samana means
37 - 43 93

energizing the physical tissues above ordinary measure,

which gives the body an extraordinary degree of refine-
ment, when it loses its coarse qualities. Such a body begins
to act as if it were made of light.

41 œrotrakaœayoh sambandhasamyamad divyam œrotram

With samyama on the relationship between akaœa
(space) and hearing one gains Divine hearing.
The space (medium) conveys the vibrations of sound.
Samyama on the space itself gives supernatural hearing,
or the ability to hear the astral sounds, whose subtlety
greatly exceeds that of the physical sounds. One most
often hears the sounds that resemble bells and flute, but
affect consciousness directly, inducing the state of bliss
and enlightened purity.

42 kayakaœayoh sambandhasamyamala laghutulasam-

apatteœcakaœagamanam
(With samyama) on the relationship between body and
akaœa, and then on lightness like a thread of cotton,
one attains the ability to fly across the sky (to levi-
tate).
First, one touches the essential nature of the body and
its location in space, and then this quality is merged with
the quality of lightness. Such a process changes the prop-
erty of weight in the body, and a yogi can control his body
as an extremely light object, which gives him the ability
to fly.

43 bahirakalpita vrttirmahavideha tatah prakaœavarana-

ksayah
Maintaining the consciousness outside the body is called
mahavideha (great bodiless). (Samyama) on this state
removes the obstacles on the path toward enlightenment.
94 3. VibhKtip=daD

This is the state where a yogi loses identification with

the body. His body then rests in a more or less lifeless
state, and if this state is continued, the yogi will undoubt-
edly leave his body, since all the bodily functions are going
to cease permanently.

44 sthulasvarupasuksmanvayarthavattvasamyamadbhuta-
jayah
(Samyama) on the coarse form, one’s own nature (sva-
rupa), subtlety, substance and object of the five elements,
gives one the mastery of the elements.
We are dealing with the degrees of insight of the ele-
ments (earth, water, fire, air, space), where one first observes
the coarsest aspect of the elements, to later perceive the more
and more subtle ones. Observing the subtlest aspect of an
element, one gains power over it. The most subtle aspects
of the elements are: for earth the physical existence, for
water the pure state of prana, for fire the pure astral sub-
stance (thoughts, images, intellectual concepts, feelings), for
air the pure mental substance (the substance of knowledge/
love), for akaœa the pure vajra.

45 tato’nimadipradurbhavah kayasampat taddharmanabhi-

ghataœca
One thus attains various powers, for instance reduc-
tion of the body to the size of an atom, perfection of
the body and invulnerability of the bodily systems.
“Grounding” the consciousness into the perfect states of
the progressively more subtle elements purifies the physical
body of a yogi to the degree of perfect harmony of all the
elements, which is a state from which follow the various
powers. If the body is not perfectly purified, or, in other
words, if consciousness didn’t gain full mastery of the ele-
ments of the body, then consciousness has no power over
43 - 49 95

the body. The consciousness, however, that gained mas-

tery over the elements, masters also the states of the body,
and its commands are obeyed.

46 rupalavanyabalavajrasamhananatvani kayasampat
The perfection of body consists of beauty, loveliness,
strength, and firmness of a diamond.
The harmony of elements in the physical body has the
mentioned symptoms. Such harmony is possible only when
the Divine spirit consciously lives in the body, awakened
from the state of delusion.

47 grahanasvarupasmitanvayarthavattvasamyamad indriya-
jayah
Samyama on receptiveness, one’s own nature (svarupa),
selfness (asmita), substance and objects of the five sen-
sory organs, gives mastery over them.
What applies to the elements, applies also to the sensory
organs.

48 tato manojavitvam vikaranabhavah pradhanajayaœca

This produces great mobility (of body) like spirit, act-
ing from a distance and control over Nature (Prakrti).
Purification of the organs of perception gives power
over the sphere of their perception, which omits the medi-
ating nature of the senses. The thought then gets the power
of manifestation and execution, or, in other words, the
body behaves according to the astral, instead of the physi-
cal laws. Mastering the elements, one obtains power over
the levels of Nature.

49 sattvapurusanyatakhyatimatrasya sarvabhavadhisthatr-
tvam sarvajvatrtvam ca
96 3. VibhKtip=daD

Firmness in discrimination between sattva and Purusa

leads to omnipotence and omniscience.
Discernment between the subtlest aspect of a being’s spirit,
and the Spirit that pervades all beings, is the final level of
transcendence, which implies utmost power. In this state, a
being is no longer in illusion of seeing virtue as a quality of
Nature, knowing its nature to be spiritual in quality.

50 tadvairagyadapi dosabijaksaye kaivalyam

With renunciation of even that perfection, all the sprouts
of impurities are dissolved, and liberation (kaivalya) is
attained.
Losing desire to be different from God, a yogi perceives
himself fully as Atman/brahman, knowing That to be his
true nature. When a man loses desire to maintain difference
between his own will and the will of God, all difference be-
tween him and God disappears. That is the state of liberation.

51 sthanyupanimantrane sabgasmayakaranam punah anista-

prasabgat
Invitations of the various heavenly beings are not to be
accepted, nor should one be dependent or arrogant,
for such an attitude can have undesirable results.
On the path toward the utmost perfection, a yogi will
face many temptations, for instance a temptation of birth
on one of the higher, subtler worlds, filled with wisdom,
love and greatness in all their aspects. There is also a pos-
sibility of developing pride of one’s achievement, because
of great insight and power. Besides, a yogi can develop
attachments to beings and states that are not God, thus
limiting his accomplishment. One is not to give in to either
of those things, having in mind that the only goal is God,
and that nothing else can give utmost fulfillment, and that
49 - 54 97

all other things are contained in God, so that none of the

good things present on the higher worlds are truly dis-
carded and lost, unlike the limitations that are present there.

52 ksanatatkramayoh samyamadavivekajam jvanam

Applying samyama on the moment and the sequence of
moments one gains discriminative realization.
We are talking about the ability of discernment, or
analysis of the situation.

53 jatilaksanadeœairanyata’navacchedat tulyayostatah prati-

pattih
Such a form of perception enables discrimination be-
tween two things that appear to be the same in kind,
symptoms and position.
The context can make identical things either benefi-
cial or harmful. To one man, something can be a cure,
while to another it can be poison. In one phase of devel-
opment something can be beneficial, while in another it
is harmful. Likewise, a thing or a being can have a form
different from the essence. Ability of insight into context
and true nature of things and their mutual relationships,
as well as the ability to discover the right path in every
situation, is called viveka.

54 tarakam sarvavisayam sarvathavisayam akramam ceti vi-

vekajam jvanam
Knowledge that liberates, that encompasses all objects
in all their aspects, that is immediate, is knowledge born
from discriminative realization.
From viveka originates the ability of highest insight,
which is universal and has a quality of perfect realization.
Depending on energetic subtlety, viveka of the heart cakra
98 3. VibhKtip=daD

is nonexistent, for this level of consciousness is colored by

delusion which says that the pleasant is real and beneficial.
Viveka of the throat cakra is profound, but directed only on
one thing at a time, while viveka of the brow cakra is spheri-
cal and deeper still, bringing all-encompassing and direct
insight. The insight of the crown cakra is deeper still, for its
all-encompassing nature reaches even greater fullness.

55 sattvapurusayoh œuddhisamye kaivalyam iti

When sattva and Purusa are of equal purity, kaivalya
takes place.
The state of enlightenment, or complete and utmost per-
fection, which is the final goal of development of beings,
takes place at the moment when the being and that, which
manifests through it, cease to be different. It is, therefore,
the state where a saint has appropriated the nature of
godhead to such extent, that between him and God one
can no longer find any difference. Between partial enlight-
enment, which has a quality of partial insight of God and
His nature, and final enlightenment, such as described here,
there is a difference that is bridged by practice of yoga,
which directs and keeps the consciousness on the Divine
qualities, which are thus appropriated.
 4. Kaivalyap=daD
(On Deliverance)

1 janmausadhimantratapahsamadhijah siddhayah
Perfections (siddhis) can be innate, obtained from herbs,
mantras, techniques of purification or samadhi.
Siddhi is a word with several meanings. On one hand it
denotes the “supernatural” yogic powers, and it also means
“achievement,” as well as “perfection.” Some quite differ-
ent phenomena are mentioned as siddhis; they might seem
equally supernatural to the uninitiated, but some of these
phenomena are beginners’ achievements, while others are
the highest accomplishments. For instance, the ability to
sense the others’ mental and emotional states is counted
among the siddhis, while it is, in fact, normal for any being
with a minimum of sensitivity to other people’s states—
even for animals and plants. Scientific experiments were
performed, measuring the reactions of the plants to emo-
tional states of other beings, and those experiments estab-
lished that the plants possess a certain degree of sensitivity
to those states. A thing that is normal even for the plants
can hardly be considered supernatural.
On the other hand, the ability to confer spiritual knowl-
edge looks rather ordinary, but it is in reality a sign of ut-
most achievement, and only a few among the enlightened
ones possess it. Between those extremes lie the abilities to
control the substances of various levels, from the physical
plane, where a siddha has the ability to create or manipulate
the physical objects and their states, through the pranic plane,
100 4. Kaivalyap=daD

where we encounter phenomena such as the ability of pranic

healing and manipulation with prana, as well as the lower
psychic powers, such as the ability to impose foreign states
upon the others’ spirit (a form of telehypnosis), or to pro-
duce and manipulate various thoughts and emotions.
The various abilities of this kind can be innate, resulting
from a man’s purification from previous incarnations; they
can be induced by drugs (which, in a certain percentage of
cases, beside causing damage to the nervous tissues, cause
also the opening of certain energetic channels, and thus some
forms of siddhis), they can be caused by a targeted change of
energetic and astral system (by mantras, mandalas/yantras,
ceremonies etc.), and they can also be the result of high spiri-
tual achievement, or enlightenment.
An enlightened person does not necessarily have to give
an impression of someone who possesses siddhis; in fact, he
does not necessarily even have to possess them all, at least
not always and in all circumstances. In case of the unen-
lightened, the siddhis result from a certain condition of the
system, and while this condition lasts, the siddhis are present
as well. The siddhis of such a being depend on his personal
achievements, and he needs to take care of his purity, for if
it is lost, his power disappears as well. The enlightened one,
on the contrary, doesn’t have to think about anything other
than the will of God. His activities are constantly directed at
manifesting God’s will, on this and other worlds, and de-
pending on God’s will, he does or does not manifest siddhis.
Because of the nature of his power, he is more likely to
show the power of perfect love and compassion, than the
perfect power of lifting big rocks.
Because of everything mentioned, the siddhis are an un-
reliable criterion for determining one’s spiritual position.

2 jatyantaraparinamah prakrtyapurat
The positive change of one’s condition occurs because
of the abundant flow of primordial energy (Prakrti).
1-3 101

Human perspective of reality is superficial, to put it

mildly—in fact, one could call it completely wrong, since
it observes reality from the position of illusion, from a frog’s
perspective. In order to properly understand the events,
causes, effects, and the entire Divine plan of creation, one
needs to enter Divine consciousness, where he obtains the
Divine perspective. Looking this way, a yogi sees that “it is
only the gunas that act,”5 or, in other words, that every-
thing perceived from a lower perspective as a line of causes,
effects, events and beings, is merely manifestation and in-
teraction of the various energetic states of Nature (Prakrti).
This way, the things change their quality, nature and rela-
tionships. A yogi who outgrew the limitations of personal
perspective can objectively perceive those happenings, never
thinking about them in relation to himself, knowing that I
am brahman.
The Divine force is the cause of creation and evolution
of beings. Individual life and individual karma are merely a
ray of Divine light. The energy for growth is never our own,
it is always provided by God. We just need to clear its path
and allow it to flow freely.

3 nimittam aprayojakam prakrtinam varanabhedastu tatah

ksetrikavat
The causes do not initiate the processes in Nature. The
processes take place because of removing blockages, like
a peasant removing a dam (thus allowing the water to
flood his field).
The perspective of causality, where A causes B, is com-
pletely wrong, it is merely a symptom of limitations of the
lower mind, unable to grasp that the entire world, perceived
by an ordinary man as a multitude of beings and things in
chaotic and disarrayed relationships, represents merely the

5
Bhagavad-gita 14:23.
102 4. Kaivalyap=daD

energies of a higher being, and is chaotic in more or less the

same sense, as the metabolic and hormonal system of man,
perceived from the position of a bacteria.
In fact, what we perceive to be the world comes to exist-
ence by interaction of two forces, the Divine consciousness,
and the obstacles of Nature. When the Divine prevails, we
perceive goodness and virtue. When the obstacles prevail,
we perceive disorder, suffering and evil. Evil and chaos are
therefore not an independent principle, but merely the ab-
sence of manifestation of goodness, because of the presence
of obstacles. Removing the obstacles does not cause good-
ness, but merely allows it to manifest.

4 nirmanacittanyasmitamatrat
Every individual created spirit is created from the qual-
ity of selfness (asmita).
When a higher being “presses” his consciousness onto
the inert substance of Nature, it sets in motion the process
of creation of a multitude of beings in Nature, of which
none possess consciousness and life of their own, but re-
ceive them from association with the consciousness of the
higher being. The consciousness of all beings in the created
world is therefore only a result of touch of the Divine con-
sciousness and the world. Each of those conscious beings,
searching for the foundation of its personal consciousness,
will come to find out that in reality there exists only God,
and that his personal consciousness is but an illusion, cre-
ated because of the division of things in Nature, and be-
cause of diverse density and distribution of obstacles to
Divine manifestation. Such a perspective is the final cure
for arrogance.

5 pravrttibhede prayojakam cittam ekam anekesam

The one and only Spirit guides all the created spirits in
their activities.
3-6 103

The spirit of the primary being that manifests through

a multitude of secondary beings is the fundamental guid-
ing force in consciousness of those beings, as well as their
personal dharma. If a being follows his conscience and
his true nature, his will is going to perfectly reflect the
will and nature of the higher being. If, however, the lower
qualities of Nature prevail, meaning the obstacles, the
being will cease to exist, it will sever the bond between
the energies of Nature whose interaction creates his bod-
ies, and the higher being that is his spirit. Every form of
activity that affirms lowliness and attachments, as well as
the qualities that originate from ego (selfishness, arro-
gance, cruelty and the like), will result in destruction of
the being, if continued into extreme, because it tends to
thin and eventually sever the bond between the spiritual
and the natural principles.

6 tatra dhyanajam anaœayam

A spirit born from meditation (dhyana) is free (from
the remaining samskaras).
A being creates its own bodies by incitement toward ac-
tivity. If this incitement has the quality of meditation, the
spiritual (buddhic) body thus created maintains the quality
of perfect purity and transparency. The lower intentions
form the lower bodies, their coarseness depending on the
degree of coarseness of motivation. The coarsest is the physi-
cal body. If the intentions are impure, or, in other words, if
they do not implement the will of God in fullness, they cre-
ate impurities in the body, for the measure not filled by God
is filled by the obstacles of Nature. Lack of contact with
God, therefore, creates beside coarseness also the impurity,
or presence of the lower qualities that oppose the Divine.
Let us take physical incarnation as an example; it is by
definition coarse, but in that coarseness and abundance
of limitations, the Divine can be manifested. If we add
104 4. Kaivalyap=daD

animosity toward God to coarseness, we get the impure

form of existence. The pure physical existence is filled with
devotion to God, and all the activities in such existence are
pure—the Divine overcomes the animal. Every form of such
a being’s activity is pure and holy. If, however, the physi-
cal existence is impure, it is not dominated by devotion to
God, and all the activities are colored with selfishness and
baseness—such a being is characterized by cruelty, adultery,
arrogance and similar demonic qualities. The presence of
evil, therefore, means merely the absence of transparency
to the Divine, and not a separate positive principle. As the
motivations, born from meditation, are transparent to the
Divine, so are the motivations, born from the impure and
disturbed consciousness, impure and oppose the Divine.

7 karmaœuklakrsnam yoginah trividham itaresam

The actions (karma) of a yogi are neither light nor dark,
while actions of other (beings) are of three kinds.
A yogi implements the will of God, and not his own,
and so his activities have a Divine and non-binding quality.
The actions of other beings, which consider themselves to
be the ones who act, repressing the will of God to some
extent, have the quality of sattva, rajas and tamas, which
are the modes of Prakrti.

8 tatastadvipakanugunanam evabhivyaktirvasananam
They make the subconscious impressions (vasanas) that
correspond to the results (of actions).
Activity that is not performed out of complete trans-
parency to the Divine creates a certain form of trauma,
which remains present in consciousness and subconscious-
ness of him who acts. As it is possible to cleanse one’s per-
sonality by a tendency to act correctly, which spends the
layers of wrong habits and inclinations, it is also possible
6-9 105

to additionally contaminate one’s own spirit by wrong ac-

tions, thus creating fertile ground for future wrong actions,
which culminates in destruction of personality.
The consciousness of a sinner is colored by sin, but be-
cause of wrong orientation, he does not perceive this sin
to be his own, but projects it outwards, thus observing all
the others as sinners. The greater the degree of trauma
caused by sin, the more difficult it is to overcome the layers
of trauma and face the real condition. This is why incor-
rect activity is a grave peril; even the slightest degree of
sinfulness that we fail to expel from our system creates a
tendency of further incorrect functioning, and reduces the
probability of correction. After a while, the probability of
correction ceases to exist, and at this point the being by
inertia simply dives toward nothingness, like an object be-
neath the event horizon of a black hole. Likewise, there is
a habit of correct functioning, which causes the tendency
toward sin to reduce, and thus a man considers even the
slightest sin to be grave and fatal, cleansing it immediately
from his system. The purer the system, the lesser the toler-
ance for sin, and greater the desire for purity. After a while,
the tolerance for sin disappears completely, together with
any desire to do anything that is not in accordance with
God’s will. This is the point where enlightenment becomes
certain, and what remains is to work on details.

9 jatideœakalavyavahitanam apyanantaryam smrtisam-

skarayoh ekarupatvat
Although the subconscious impressions (vasanas) and
their causes are separated by space, time and birth, they
still remain similar because of likeness in form, memory
(smrti) and associated samskaras.
Vasanas caused in one context awaken if a being finds
itself in circumstances of high correspondence with the
original cause. The example of vasana is attachment of a
106 4. Kaivalyap=daD

child to the parental archetypes from childhood, where the

rule is to mold one’s own personality according to the ar-
chetypal concept of the parent of the same sex, while the
ideal partner is sought through the archetypal concept of
the parent of the opposite sex. Without recognition and
understanding of those principles, the majority of people
are destined to repeat the parental patterns. For instance,
the women who had an alcoholic or a villain for a father,
will most likely choose an alcoholic or a villain for a hus-
band, or, in a case of slightly greater awareness and con-
sciousness, the opposite of an alcoholic and a villain. In any
case, the archetype of a drunken villain determines their
choices and behavior.

10 tasam anaditvam caœiso nityatvat

Those (vasanas) too are without beginning, for the in-
stinct for preservation is eternal.
The basis of vasana is an idea of value of one’s own life
and a desire to continue one’s own existence. Such a vasana
has its origin in the very nature of life, and so one needs to
understand that vasanas do not originate only from past
actions, but also from the nature of the biological species
to which a being’s body belongs. Besides his personal karma,
a yogi therefore has to take care about the karma of the
species, as well.

11 hetuphalaœrayalambanaih sabgrhitatvad esam abhave

tadabhavah
(The impressions are) maintained because of the cause
(desire for life), result, basis and dependence on objects.
Disappearance of those factors results also in disappear-
ance (of impressions).
The foundations of human life are found in the deeply
rooted vasanas of the biological species, which condition a
9 - 13 107

certain degree of animal behavior; desire for life, desire

for procreation, desire for the fruits of actions, dependency
between external and internal condition—those are all the
archetypal states of species that need to be carefully dis-
sected and analyzed in order for us to understand them;
then, we can use them, but carefully and with awareness,
not allowing them to control us. Vasanas of this kind are
so deeply rooted exactly because of their usefulness for
continuation of species, and if removed, we are extremely
likely to endanger our own physical existence, or that of
others. On the other hand, if we adhere to them blindly,
we will hardly be anything more than animals. The middle
road consists of the aware, and not unaware actions, which
are in accord with both the demands of continuation of
life, and the demands of our Divine nature. Such a yogi
will function as others do, in most circumstances. But, where
others succumb to the instinctive part of their nature, a
yogi will maintain peace.

12 atitanagatam svarupato’styadhvabhedad dharmanam

The past and the future are present in their basic forms.
The only difference is in the qualities their bearers ob-
tain in time.
We can also state this in the following manner: both
past and future already happened. We are located on one
point on the timeline, and we are conscious of the events
only in that point. This doesn’t mean that all other points
do not exist as well, simultaneously, but only that our
consciousness is capable only for observing the linear time,
where the past causes the present, and the present causes
the future. The entire concept of causation, however, is
merely a form of perception, not the state of reality.

13 te vyaktasuksma gunatmanah
Those qualities are either manifested or hidden, and of
the nature of the gunas.
108 4. Kaivalyap=daD

Of the existing things, we perceive only an insignificantly

small fraction, and beside the obvious, every object possesses
also a multitude of qualities we cannot perceive. For instance,
an apple we can hold in our hand and eat, from a position
of a physicist represents only a statistical appearance, an
approximation of the quantum states and probabilities. The
subtlest of those aspects that we fail to perceive, are the rela-
tionships of sattva, rajas and tamas in things.

14 parinamaikatvad vastutattvam
The true nature of things is that, which remains change-
less in all the changes.
The fundamental reality in things is that, which mani-
fests through them, and not the things as such. The things
are merely approximations, or appearances. If we observe
from the position of appearance, we will perceive only chaos,
the laws of indeterminism, and the universe will appear to
be the place without order and without the supreme prin-
ciple. If we observe from the position of reality, that which
is from the lower perspective perceived as chaos, is only a
limited perspective of the higher order in process of mani-
festation. If we forget our expectations and beliefs, and turn
the timeline upside down, the chaos of the pieces of a bro-
ken egg is merely a way in which the dispersed particles
move to be joined in the state of order: the whole and un-
broken egg. The principle of order controls the apparently
chaotic individual events without immediate connection with
any of them. Observation will reveal that, in the world, there
is nothing steady or constant, that would be beyond the
influence of change, and that the only constant is God.

15 vastusamye cittabhedat tayorvibhaktah panthah

Although the reality of things is the same, there is a
difference between objects and spirit because of the dif-
ferences between individual consciousnesses.
13 - 19 109

A thing keeps its original nature regardless of the way

one perceives it.

16 na caikacittatantram vastu tad apramanakam tada kim

syat
The things are not dependent on individual spirit, for
if they were, what would happen if the spirit’s preoccu-
pation with them came to an end?
If things depended on our perception alone, it would
suffice for us to fall asleep, for the world to vanish.

17 taduparagapeksatvat cittasya vastu jvatajvatam

The things are known, or not known, depending on
the coloration of spirit (with things).
Every being, due to its specifics, has its own specific set
of filters through which it perceives reality, and those fil-
ters determine the nature of observation.

18 sada jvataœcittavrttayastatprabhoh purusasyaparinami-

tvat
The fluctuations of spirit (citta-vrtti) are always known
to their master, for Purusa is changeless.
The Self constantly witnesses all the states of all the
beings. In other words, all the states of the beings are
projected upon Atman.

19 na tat svabhasamdrœyatvat
The spirit is not self-enlightened, for it belongs to the
category of objects of knowledge.
The spirit, or the contents of the beings’ consciousness,
is merely an energetic layer of a certain “color,” through
which shines the light of Self, thus creating the spiritual
110 4. Kaivalyap=daD

experiences. Without Self, which is life and consciousness

in every energetic body, there could be no experience.

20 ekasamaye cobhayanavadharanam
Both (the observer and the observed) cannot be known
simultaneously.
In case when consciousness is turned toward objects,
the objects are, through the filters of vasanas, samskaras
and other impurities, projected upon Atman. In such a
state, the observer is preoccupied with the observed, and
lacks awareness of separation from it. When the observer
focuses on himself, he loses awareness of the objects.
Knowledge of Self and knowledge of the objects are not
possible simultaneously, for relative and absolute knowl-
edge negate each other.

21 cittantaradrœye buddhibuddheratiprasabgah smrtisabka-

raœca
If one spirit (buddhi) were to enlighten another, it would
lead to endless repetition of the spirits that enlighten,
and also to the confusion in memory.
The proof of that might not be convincing, but from
the position of realization of reality, it is obvious that the
spirit cannot be the bearer of consciousness, but that the
phenomenon of consciousness, or relative spiritual activity,
is created as a result of projection of buddhi upon Atman.
Basically, we are saying that it is unlikely for one spirit to
be enlightened by another and thus indefinitely, for there
must be the final something, that would give light to the
primordial spirit. In the same way in which the causal chain
cannot be continued indefinitely, needing to have its origin
in something that has no cause (which proves necessity of
existence of the unmade maker, but says nothing about his
nature), so must a spirit have an origin of his consciousness
19 - 23 111

in something deeper than itself, that has the qualities nec-

essarily wider than itself, since spirit is merely one in the
line of filters of His qualities—but this is as far as this exer-
cise in logic can bring us, regarding the nature of “that
something.” Only experience tells us that Atman is sat-cit-
ananda, and that it is in fact brahman.

22 citerapratisabkramayastadakarapattau svabuddhisam-
vedanam
The unlimited consciousness, although changeless, takes
the appearance of the individual, limited consciousness,
and becomes its cause.
Looking through the relative perspective, the fundamen-
tal reality of brahman is manifested through the apparent
selves of the limited beings, passing through various layers.
The Self first takes the form of soul, the soul takes form of
mind, the mind takes form of energy, and the energy takes
form of the physical body.
It is important to notice that the relative existence is
only a way of looking at the absolute existence, and not an
independent form of existence. Like a computer that can
execute many different programs at the same time, without
changing its original nature, so does the Absolute remain
undivided, in spite of the possibility of being perceived
through the prism of division.

23 drastrdrœyoparaktam cittam sarvartham

When the observer and the observed reflect in spirit, it
becomes all-encompassing.
Unity of the observer and the observed is the state of
nirvikalpa samadhi, or the state of triputibheda, the unity
of the observer, the process of observation and the ob-
served. It is merely another name for the state of cosmic,
all-pervading and limitless consciousness.
112 4. Kaivalyap=daD

24 tadasabkhyeyavasanacitram api parartham samhatya-

karitvat
Although diversely colored by many hidden impres-
sions, the spirit serves another (Purusa), and never acts
independently from Him.
Although the spirit is colored by vasanas and samskaras,
the Purusa manifests through it, and the resultant of the
forces, that come from both the Purusa and the contami-
nations present in the bodies made of the substances of
Prakrti, can be seen as a relative being, whose behavior is
therefore the sum of the worldly and the Divine forces.

25 viœesadarœina atmabhavabhavanavinivrttih
For him who sees the difference (between buddhi and
Purusa), the quest ends.
He, who has realized that all abundance is found in Self,
ceases to seek fulfillment in the world, thus remaining con-
tent in the state of deliverance (kaivalya). The quest ends
when the goal is found, the final fulfillment, which cannot
be improved in any way, since He is the essence of all that
is good, or, in other words, that all goodness is good be-
cause it is based on Him.

26 tada vivekanimnam kaivalyapragbharam cittam

The spirit is then drawn toward discernment (viveka)
and naturally aspires to the state of independence
(kaivalya).
He, who even for a moment and partially experienced
samadhi, will constantly desire its lasting fullness. Such a
yogi will constantly try to discern between Self and the
layers that cover it, in a desire for self-sufficiency of Self-
realization.

27 tacchidresu pratyayantarani samskarebhyah

24 - 29 113

During the interruptions (of discernment) the other

concepts surface—the fluctuations caused by hidden
impressions (samskaras).
The difference between lasting and passing samadhi con-
sists of vasanas and samskaras, or the sum of impurities in
the bodies. Those impurities are the cause of the interrup-
tions of samadhi, and make it difficult to enter it again. This
is why work on purification is of paramount importance.

28 hanam esam kleœavaduktam

It is said that they, too, need to be removed, like the
kleœas.
A yogi must constantly aspire to cleanse his conscious-
ness, for it is not possible to remain in the state of liberation
as long as the impurities exist, even in their latent, unmani-
fested state. Everything other than Atman is thought to be a
cause of suffering, or lack of fulfillment (which is the root of
suffering). The suffering is, therefore, caused by anything
less than perfection. This is why peace is not possible for as
long as consciousness can move between the state of Self-
realization and the state of relative existence.

29 prasabkhyane’pyakusidasya sarvathavivekakhyater-
dharmameghahsamadhih
Loss of interest even for omniscience, because of dis-
cernment, leads to samadhi called dharma-megha sama-
dhi (a rain-pouring cloud of supreme harmony).
A great achievement still falls short of the final achieve-
ment, and being limited, in its final consequences it means
lack of fulfillment. Even the great achievements such as
omniscience and omnipotence thus still represent only
partial fulfillment, and a yogi discards them for the sake of
achievement of the all-fulfilling state of sat-cit-ananda,
which is Atman. The necessary prerequisite of knowledge
114 4. Kaivalyap=daD

is the limited “I,” which knows. Such “I” is relative to the

object of knowledge and to knowledge as such, and its
achievement is subject to the change of states, unlike the
state of Self-realization, where there is no difference be-
tween omniscience, the omniscient one, and All. Likewise,
sat-cit-ananda is a far greater bliss, than one could possibly
hope to imagine. If we imagine a state of pleasure far greater
than the deepest orgasm, of realization and knowledge far
greater than the state of pure, endless consciousness to which
nothing is unknown or separate from, where there is not
even a trace of doubt or uncertainty, and reality which is
endless, perfect and unpassing, we only pointed at some of
the more coarse aspects of this state of fulfillment.

30 tatah kleœakarmanivrttih
Thus ends the activity of kleœas and karma.
For God there are no attachments, limitations and
karma, and therefore also for him, who found unity with
God.

31 tada sarvavaranamalapetasya jvanasya’nantyajjveyam

alpam
Because of the infinity of knowledge, from which all
the veils have been removed, the sphere of knowable
then reduces.
The knowable then gives place to the state of all-knowl-
edge, or known.

32 tatah krtarthanam parinamakramaparisamaptirgunanam

For those who attained this goal, the endless change of
states and the play of gunas come to an end.
The gunas are the aspects of Prakrti, and on him, who
transcended Prakrti, they have no effect. Likewise, the change
29 - 34 115

of states, or the passage of time, which is a quality of the

relative world, gives place to the eternal state of now.

33 ksanapratiyogi parinamaparantanirgrahyah kramah

With cessation of the change of states, ends the condi-
tioning by time.
Time is basically only a convention of measuring the
change of states, and with cessation of division ceases also
the difference between states. Of course, this state does
not mean frozen inactivity, but a state that greatly ex-
ceeds the changing nature of the relative world. Sat-cit-
ananda is the endlessly dynamical state, but that which takes
place in the present, for there is no moment that would be
outside the grasp of consciousness. Since human mind is
meant to function inside time, or in a state of change, this
state is completely beyond comprehension.

34 purusarthaœunyanam gunanam pratiprasavah kaivalyam

svarupapratistha va citiœaktireti
Complete withdrawal of Purusa from the sphere of
gunas because of the lack of interest is the state of lib-
eration, where pure consciousness is established in its
own nature.
In the state of utmost fulfillment, every form of desire
for limitation of one’s consciousness disappears, and in such
a loss of interest for the relative, the spirit remains in the
eternal state of absolute freedom.
Addenda
 Yoga SKtra

1. On Sam=dhi

1 Explanation of yoga follows.

2 Yoga is cessation of the fluctuations of spirit.

3 Observer then dwells in his true nature.

4 All other states are caused by identification of the ob-

server with the activities of mind.

5 The fluctuations of spirit are of five kinds, and can be

pleasant or unpleasant.

6 They are: true knowledge, ignorance, delusion, pro-

found sleep and memory.

7 Perception, conclusion and lore make true knowledge.

8 Ignorance is incorrect knowledge based on something

that has no foundation in reality.

9 Delusion is knowledge with no foundation in reality,

expressed in words.

10 Profound sleep is a form of mental activity in which the

object of perception is absent.

11 Memory is recollection of past experiences of an object.

120 Yoga SKtra

12 Cessation of spiritual fluctuations is attained by prac-

tice and detachment.

13 Orientation of spirit, that leads to attainment of inner

peace, is called practice.

14 The firm foundations of progress are made by prolonged

persistent and devout practice.

15 When every form of desire for seen or unseen objects

disappears from spirit, the desireless state of detach-
ment is attained.

16 Indifference toward the gunas, realized through knowl-

edge of the nature of Purusa, is the highest form of de-
tachment.

17 Samadhi attained through vitarka, vicara, ananda and

asmita is called samprajvata.

18 Asamprajvata is another form of samadhi, attained

by perpetual practice of calming the activities of spirit,
leaving only the unmanifested impressions (latent sam-
skaras).

19 In case of discarnate beings, as well as those who have

not yet differentiated themselves from the layers of
Prakrti, asamprajvata samadhi is caused by the mode
of existence.

20 Others, however, attain asamprajvata samadhi through

faith, vigor, memory, spiritual focus and insight.

21 The yogis who practice tirelessly attain the goal (asam-

prajvata samadhi) quickly.
1:12 - 1:33 121

22 The difference in degree of their success is caused by

difference in methods, which can be mild, moderate or
quick.

23 (The goal is attained) also by devotion to the Lord.

24 Iœvara is a particular Purusa. He is free from all limita-

tions of consciousness, attachments to actions and their
fruits, and latent impressions that follow the actions.

25 In Him, the seed of omniscience grew to the ultimate

extent.

26 He is the Guru of all gurus, for He is not limited by time.

27 The word that pronounces Him is pranava.

28 Constant repetition of His name reveals Him.

29 Thus is one’s own nature realized, and obstacles on the

path of realization vanish.

30 Sickness, disability, doubt, carelessness, laziness, lust,

misperception, lack of yogic achievement and instabil-
ity of the state of accomplishment are the obstacles that
cause the disturbance of mind.

31 Suffering, dismay, restlessness, inhalation and exhala-

tion are the qualities of a disturbed spirit.

32 In order to remove the obstacles, practice of undivided

focus of mind on one object is needed.

33 Possession of qualities such as friendship, compassion,

happiness, of balance in joy and suffering, in good and
bad alike, leads to clarity of spirit.
122 Yoga SKtra

34 Contemplation of exhalation and retention of breath

also leads to that.

35 Contemplating the perception of objects of a higher

order also makes possible the steadiness of spirit.

36 Steadiness of spirit is also attained through perception

of that, which is free of suffering, and radiant with light.

37 Also through contemplation of a liberated spirit.

38 Also through contemplation of the experience of dream

or deep sleep.

39 Also through contemplation of any chosen object.

40 Becoming persistent, the spirit controls everything, from

smallest to biggest.

41 When the fluctuations of spirit are terminated, it be-

comes as transparent as pure crystal (which reflects the
color of the surface upon which it is placed), appropri-
ating the qualities of the objects of focus, depending on
observer, observation and observed. Such identification
is called samapatti (absorption).

42 Samapatti in which word, object and understanding

exist simultaneously is called savitarka (samapatti).

43 When recalled impressions are cleared from spirit, it is

void of mental activity and filled with light of the true
nature of the observed object. This form of absorption
is called nirvitarka (absorption void of thought).

44 Savicara and nirvicara (samapatti) are interpreted in a

similar manner, and their objects are more subtle.
1:34 - 2:3 123

45 Subtlety of an object culminates in the unmanifested.

46 Those four kinds of observation are called sabija sama-

dhi (with seed) or samadhi in which object is present.

47 Through attainment of skill in nirvicara (undisturbed

state of spirit), arises purity of the inner organs of real-
ization.

48 The insight obtained in such a state of purity is true

and complete.

49 This form of realization is different from the knowl-

edge obtained from the lore of tradition, or by intellec-
tual reasoning, for it is based on the specific qualities of
the object.

50 The latent impressions (samskaras) born from such

knowledge do not allow birth of the new samskaras.

51 When even those samskaras are removed, there remains

the utmost tranquility of spirit, which is nirbija samadhi
(samadhi without seed).

2. On Spiritual Practice

1 Techniques of purification, study of scriptures and de-

votion to Iœvara are the elements of yogic practice.

2 Its goal is samadhi and removal of the obstacles (kleœas)

from consciousness.

3 The five kleœas are: avidya (ignorance of one’s true

nature or the nature of things), asmita (ego-centered
124 Yoga SKtra

nature), raga (attraction), dvesa (repulsion) and abhi-

niveœa (fear of dying).

4 Avidya (ignorance) is a fertile ground for others, be they

unmanifested, weakened, interrupted or active.

5 Avidya is perception of transient as permanent, of im-

pure as pure, of suffering as joy and of non-self as self.

6 Self-ness (asmita) is the apparent identity of the observer

(drkœakti) and the observed (darœanaœakti).

7 Raga (attraction) is formed as a result of recollection of

pleasant experiences.

8 Dvesa (repulsion) is formed as a result of recollection

of the unpleasant experiences.

9 Abhiniveœa (fear of dying) is an innate kleœa from which

not even the knower is free.

10 The finer (kleœas) disappear when their primary cause

is dissolved.

11 Kleœas created by fluctuations of spirit disappear in

meditation (dhyana).

12 Karmaœayas (karmic recoils, or seedlings) that have their

roots in kleœas become active in this life or the next.

13 As long as the root (kleœa) lives, they yield fruits of birth,

duration of life and experiences in life.

14 Due to good or evil deeds, the birth, duration of life

and experiences in life can be pleasant or painful.
2:3 - 2:25 125

15 Because of three kinds of misfortune, caused by change,

anxiety and hidden impressions, and also because of
the mutual interference of the gunas (the fundamental
qualities of Nature), the one who discerns (vivekin) re-
alizes that all is suffering.

16 The future suffering can thus be avoided.

17 That is so because identification of the observer and

the observed causes suffering.

18 The observed object has the qualities of reflecting light,

position in space and activity. Those three qualities are
manifested in elements and senses, and serve the pur-
pose of experience and liberation.

19 The states of the three gunas can be determinate or in-

determinate, manifested or invisible.

20 The observer is transcendental; although separated from

experience, he becomes the experiencer.

21 The observed (the object) exists only to Atman (the

subject).

22 For him who has attained the goal, the object disappears,
but for others it persists, because of common experience.

23 Association between the observer and the observed is

the foundation of perception of the object and the sub-
ject as identical.

24 Avidya (ignorance) is the cause of this association.

25 When it disappears, the false identification disappears

as well. This means liberation or independence (kai-
valya) of the observer.
126 Yoga SKtra

26 Undisturbed discriminative enlightenment is the cause

of liberation.

27 The realizations (prajva) emerging from discriminative

enlightenment are sevenfold.

28 The work on purification gradually removes the impu-

rities, resulting in a growing perception of wisdom,
culminating in discriminative enlightenment.

29 Yama, niyama, asana, pranayama, pratyahara, dharana,

dhyana and samadhi are the eight limbs of yoga.

30 Yama consists of ahimsa (nonviolence), satya (truth),

asteya (non-taking), brahmacarya (disciplehood) and
aparigraha (release of possession).

31 When applied universally (sarvabhuauma), unlimited

by caste (jati), place (deœa), time (kala) or circumstances
(samaya), it is a great vow (mahavrata).

32 Œauca (purity), samtosa (inner peace), tapas (purifying

activities), svadhyaya (study of scriptures) and Iœvara-
pranidhana (devotion to Iœvara) make niyama.

33 When adherence to those principles is disturbed by bad

thoughts, the opposite thoughts should be developed.

34 The bad thoughts are violence and others (lie, theft,

lack of restraint, desire for possession). They emanate
from one’s actions, and from the caused or approved
actions of others, incited by desire or anger.

35 A man rooted in nonviolence creates an atmosphere of

peace, and everyone abandons hostility in his presence.
2:26 - 2:47 127

36 The words of one who is founded in truth have a power

of manifestation.

37 He who is rooted in non-stealing (generosity) is spon-

taneously bestowed with all wealth and fortune.

38 He who is rooted in restraint (brahmacarya) is bestowed

with great energy.

39 To him, who is firm in non-desire for possession, comes

knowledge of the essential nature of life.

40 Cleanliness (purity) creates repulsion from one’s own

body and from contact with the bodies of others.

41 This is also the way to attain purity of spirit, purity of

emotions, concentration, power over senses and ability
to behold Self.

42 The inner peace leads to attainment of supreme hap-

piness.

43 The actions intended for purification (tapas) lead to

perfection of body and senses.

44 The study of the holy scriptures makes it possible to

establish a connection with chosen deity (ista devata).

45 Devotion to Iœvara makes it possible to attain the perfect

samadhi.

46 Asana must be comfortable and stable.

47 Complete relaxation and observation (samapatti) of the

Infinite leads to the perfection of asana.
128 Yoga SKtra

48 The result of the perfection in asana is liberation from

the dual influences.

49 It is followed by pranayama—regulation of inhalation

and exhalation of vital energy.

50 It consists of exhalation, inhalation and retention. De-

pending on space, time and count, it becomes long and
refined.

51 The fourth pranayama begins when the difference be-

tween outer and inner disappears.

52 This removes the veil that blocks spiritual realization.

53 Steadiness (dharana) of mind (manas) is thereby in-

creased.

54 When the senses, separated from the objects, dive into

the nature of spirit, it is called pratyahara.

55 The perfect control of senses is thus attained.

3. On Purification and Spiritual Powers

1 Concentration of attention (dharana) is association of

the spirit with the observed object.

2 Meditation (dhyana) is a process of refinement of the

perception of objects.

3 Samadhi is a state where the object shines in its own

nature; it is a result of greatest refinement of the per-
ception of the object, and there is no thought about the
observer.
2:48 - 3:14 129

4 Those three (dharana, dhyana and samadhi), when di-

rected on an object together, are called samyama.

5 Mastery in samyama results in true insight.

6 (Samyama) should be applied gradually.

7 Those three (dharana, dhyana and samadhi) are the

deepest of the previously mentioned limbs (of yoga).

8 However, even those three are external in comparison

with nirbija (samadhi).

9 When the disturbed waking state and the state of medi-

tative peace alternate, and when spirit can at any time
associate with the peaceful state, it is called transition
into a calmed state of spirit.

10 Such a state of peace is made possible by samskaras

(experience).

11 Utter cessation of mental fluctuations, and development

of undivided focus on one single thing, is called transi-
tion into the state of samadhi.

12 Growth toward the utmost focus of spirit, starting with

the state of calmed mind, results in further change to-
ward the state of undivided unity.

13 This explains the three changes in the body, the senses

and the organs of action, namely the changes of nature,
symptoms and states.

14 Transformations of the nature of the experiencer are

triple: those that pass and calm down, those that are just
arising, and those that are yet to be manifested.
130 Yoga SKtra

15 The difference between them is caused by difference in

order of appearance.

16 Applying samyama on the triple change results in knowl-

edge of past and future.

17 When sound, object and idea match, a single impression

occurs. Applying samyama on each of those respectively,
one acquires understanding of voices of all beings.

18 With direct experience of samskaras, one acquires knowl-

edge of prior existences (incarnations).

19 Samyama on the consciousness of another provides

knowledge of the content of his spirit.

20 But knowledge about the cause of thoughts is not gained

in this manner, for this is not the object (of samyama).

21 With samyama on appearance (of the body), and then

on blocking its perception, the appearance vanishes
from the sphere of visual perception, and one gains
invisibility of the body.

22 The fruits of karma ripen quickly or slowly. Samyama

on them gives knowledge about the moment of one’s
own death, or an accident.

23 (With samyama) on friendship and similar qualities one

appropriates those qualities of spirit.

24 (Samyama) on the strength of an elephant gives one

this strength.

25 (Samyama) on the inner light of higher sensory per-

ception gives knowledge of a subtle, hidden or distant
object.
3:15 - 3:37 131

26 Samyama on the sun gives knowledge of the cosmic

spaces.

27 (Samyama) on the moon gives knowledge of the posi-

tions of stars.

28 (Samyama) on the North Star gives knowledge about

the movements of stars.

29 (Samyama) on the navel gives knowledge of the bodily

systems.

30 (Samyama) on the throat overcomes hunger and thirst.

31 (Samyama) on the turtle channel (kurma nadi) gives

stability (of mind and body).

32 (Samyama) on the light in the area of the head gives

perception of the siddhas (the perfect ones).

33 (Samyama) on intuition gives universal knowledge.

34 (Samyama) on the heart (hrdaya) gives insight into the

spirit.

35 The worldly pleasures originate from the lack of dis-

crimination between sattva and Purusa. Such experi-
ences originate from Purusa. Applying samyama on the
difference between buddhi and Purusa, one acquires
knowledge of Purusa.

36 From this knowledge (of Purusa) come intuition, Di-

vine hearing, Divine touch, Divine sight, Divine taste
and Divine smell.

37 Those siddhis (perfections) are obstacles to samadhi,

but high achievement to the restless state (of spirit).
132 Yoga SKtra

38 When the causes of attachment have been weakened,

and the changes of spirit known, the spirit can enter
another body.

39 Mastering the form of prana by the name of udana,

one attains ability to walk on water, mud and through
thorns, without danger, and also the ability to leave
the body at will.

40 Mastering the form of prana by the name of samana,

brightness of the body is attained.

41 With samyama on the relationship between akaœa

(space) and hearing one gains Divine hearing.

42 (With samyama) on the relationship between body and

akaœa, and then on lightness like a thread of cotton,
one attains the ability to fly across the sky (to levitate).

43 Maintaining the consciousness outside the body is called

mahavideha (great bodiless). (Samyama) on this state
removes the obstacles on the path toward enlightenment.

44 (Samyama) on the coarse form, one’s own nature (sva-

rupa), subtlety, substance and object of the five elements,
gives one the mastery of the elements.

45 One thus attains various powers, for instance reduc-

tion of the body to the size of an atom, perfection of
the body and invulnerability of the bodily systems.

46 The perfection of body consists of beauty, loveliness,

strength, and firmness of a diamond.

47 Samyama on receptiveness, one’s own nature (svarupa),

selfness (asmita), substance and objects of the five sen-
sory organs, gives mastery over them.
3:38 - 4:2 133

48 This produces great mobility (of body) like spirit, act-

ing from a distance and control over Nature (Prakrti).

49 Firmness in discrimination between sattva and Purusa

leads to omnipotence and omniscience.

50 With renunciation of even that perfection, all the sprouts

of impurities are dissolved, and liberation (kaivalya) is
attained.

51 Invitations of the various heavenly beings are not to be

accepted, nor should one be dependent or arrogant,
for such an attitude can have undesirable results.

52 Applying samyama on the moment and the sequence of

moments one gains discriminative realization.

53 Such a form of perception enables discrimination be-

tween two things that appear to be the same in kind,
symptoms and position.

54 Knowledge that liberates, that encompasses all objects

in all their aspects, that is immediate, is knowledge born
from discriminative realization.

55 When sattva and Purusa are of equal purity, kaivalya

takes place.

4. On Deliverance

1 Perfections (siddhis) can be innate, obtained from herbs,

mantras, techniques of purification or samadhi.

2 The positive change of one’s condition occurs because

of the abundant flow of primordial energy (Prakrti).
134 Yoga SKtra

3 The causes do not initiate the processes in Nature. The

processes take place because of removing blockages, like
a peasant removing a dam (thus allowing the water to
flood his field).

4 Every individual created spirit is created from the qual-

ity of selfness (asmita).

5 The one and only Spirit guides all the created spirits in
their activities.

6 A spirit born from meditation (dhyana) is free (from

the remaining samskaras).

7 The actions (karma) of a yogi are neither light nor dark,

while actions of other (beings) are of three kinds.

8 They make the subconscious impressions (vasanas) that

correspond to the results (of actions).

9 Although the subconscious impressions (vasanas) and

their causes are separated by space, time and birth, they
still remain similar because of likeness in form, memory
(smrti) and associated samskaras.

10 Those (vasanas) too are without beginning, for the in-

stinct for preservation is eternal.

11 (The impressions are) maintained because of the cause

(desire for life), result, basis and dependence on objects.
Disappearance of those factors results also in disap-
pearance (of impressions).

12 The past and the future are present in their basic forms.
The only difference is in the qualities their bearers ob-
tain in time.
4:3 - 4:23 135

13 Those qualities are either manifested or hidden, and of

the nature of the gunas.

14 The true nature of things is that, which remains change-

less in all the changes.

15 Although the reality of things is the same, there is a

difference between objects and spirit because of the dif-
ferences between individual consciousnesses.

16 The things are not dependent on individual spirit, for

if they were, what would happen if the spirit’s preoccu-
pation with them came to an end?

17 The things are known, or not known, depending on

the coloration of spirit (with things).

18 The fluctuations of spirit (citta-vrtti) are always known

to their master, for Purusa is changeless.

19 The spirit is not self-enlightened, for it belongs to the

category of objects of knowledge.

20 Both (the observer and the observed) cannot be known

simultaneously.

21 If one spirit (buddhi) were to enlighten another, it would

lead to endless repetition of the spirits that enlighten,
and also to the confusion in memory.

22 The unlimited consciousness, although changeless, takes

the appearance of the individual, limited consciousness,
and becomes its cause.

23 When the observer and the observed reflect in spirit, it

becomes all-encompassing.
136 Yoga SKtra

24 Although diversely colored by many hidden impres-

sions, the spirit serves another (Purusa), and never acts
independently from Him.

25 For him who sees the difference (between buddhi and

Purusa), the quest ends.

26 The spirit is then drawn toward discernment (viveka)

and naturally aspires to the state of independence
(kaivalya).

27 During the interruptions (of discernment) the other

concepts surface—the fluctuations caused by hidden
impressions (samskaras).

28 It is said that they, too, need to be removed, like the kleœas.

29 Loss of interest even for omniscience, because of dis-

cernment, leads to samadhi called dharma-megha
samadhi (a rain-pouring cloud of supreme harmony).

30 Thus ends the activity of kleœas and karma.

31 Because of the infinity of knowledge, from which all

the veils have been removed, the sphere of knowable
then reduces.

32 For those who attained this goal, the endless change of

states and the play of gunas come to an end.

33 With cessation of the change of states, ends the condi-

tioning by time.

34 Complete withdrawal of Purusa from the sphere of

gunas because of the lack of interest is the state of lib-
eration, where pure consciousness is established in its
own nature.
 Glossary*

abhiniveœa – Fear of dying. See also kleœa. 2:3, 2:9

acintya œakti – Unfathomable Divine power. 1:26
aham Brahma asmi – “I am brahman.” 2:39
ahabkara – Ego, “I act” attitude. 2:39
ahimsa – Nonviolence. See also yama. 2:30, 2:35
aparigraha – Detachment from possession. See also yama.
2:30, 2:39
apana – A downward, eliminating energetic current. See
also prana. 2:52
asamprajvata (nirvikalpa) samadhi – A state of unity be-
tween the objective and subjective reality, in which
there is only the I Am. See also samadhi. 1:18–21, 1:23
asmita – Selfness, self-awareness. See also kleœa. 1:17, 2:3,
2:6, 3:47, 4:4
asteya – Non-taking, the opposite to greed and stealing.
See also yama. 2:30, 2:37
astral – One of the fundamental levels of reality within
the created world; a level of reality which defines the
substance of name and form, or limitation. The term
is most commonly used to denote the level of thoughts

* This glossary lists the less-known terms used in this book. See refer-
ences point to the synonyms or to the more detailed division of term; see
also references point to relevant terms. The number before the colon is
the number of chapter from Yoga Sutra, and numbers after the colon
are verse numbers. Bold references give either a definition or substantial
information on a term. References are not selective.
138 Glossary

and feelings; in Vedanta, this level is referred to as

“suksma,” subtle. See also levels of consciousness.
1:16, 1:30, 1:35, 1:38, 2:14, 2:49–50, 2:54, 3:6, 3:20, 3:22,
3:30, 3:32, 3:41, 3:44, 3:48, 4:1
avidya – Ignorance, misperception of reality. See also kleœa.
2:3–5, 2:24, 2:25, 3:5

akaœa – Space, ether. 3:41–42, 3:44

ananda – Bliss; one of the fundamental Divine aspects.
See also sat-cit-ananda. 1:17, 1:18, 1:23
asana – Posture, a steady position of the body in yogic
contemplation. One of the eight limbs of yoga. See
padmasana; siddhasana. See also eight limbs of yoga.
2:29, 2:30 n. 3, 2:46–48, 2:50
atmajvana – Self-knowledge, self-realization, knowledge
of Atman. 1:29
Atman – Self. The term was initially used to denote “soul,”
to obtain a somewhat different meaning in the Upani-
sads, in the light of understanding unity of the per-
sonal self and brahman. See also brahman; jivatman.
2:20, 2:21, 2:25, 3:50, 4:18, 4:20–21, 4:28–29
atmarama – Self-sufficiency, fulfillment in Self. 1:24
ayama – Control, restraint. 2:49

bandha – A “lock” of body parts in a certain position in

order to direct energy in a certain way. See also mudra;
asana. 2:30 n. 3
brahmacarya – One of the four periods of life (aœramas), a
period of disciplehood spent in religious studies. See
also yama. 2:30, 2:30 n. 3, 2:38
brahmacarin – He who upholds brahmacarya; a disciple.
2:30 n. 3
A-D 139

brahman – Absolute, the fundamental reality. See also

Atman. 1:17, 1:20, 1:23, 1:25, 1:28, 1:31, 1:36, 1:45, 2:16,
2:24, 2:39, 2:40, 3:8, 3:11, 3:50, 4:2, 4:21, 4:22
Brahma (Prajapati) – Forefather of the universe, a being
who created the physical world. See brahman. 1:24
buddhi – The higher mind, above intellect (manas). See
also manas. 3:35, 4:6, 4:21, 4:25

cakras – Energetic centers, points of correspondence with

the higher levels of reality materialized within the
physical or other energetic bodies of a being. Most
often mentioned are the muladhara, svadhisthana,
manipura, anahata, viœuddha, ajva and sahasrara, the
cakras associated with the main levels of reality. Beside
them, there is a number of smaller, specialized centers
in the body, that are sometimes mentioned. See
manipura; sahasrara. 1:38, 3:25, 3:29–30, 3:34–35, 3:54
causal – The level of causality, one of the fundamental
levels of reality within the created world. The layers
within this level correspond with viœuddha, ajva and
sahasrara cakras. See also levels of consciousness. 1:16,
1:30, 3:22, 3:35
cit – The principle of consciousness, one of the funda-
mental Divine attributes. See also citta. 1:23
citta – The substance of mind and thoughts. See also cit;
citta-vrtti; citta-vrtti-nirodha. 1:2
citta-vrtti – Fluctuations of citta, mental whirlpools. See
also citta; citta-vrtti-nirodha. 1:2, 1:5–11, 1:31, 3:6, 4:18
citta-vrtti-nirodha – Cessation of the rotations of mind.
See also citta; citta-vrtti; vrtti; nirodha. 1:2

darœana – A vision of God, or a direct insight of the Divine.

Often used in meaning of sight of a holy person. 2:45
140 Glossary

darœanaœakti – The power of direct insight. See also drk-

œakti. 2:6
deœa – Place. 2:31
dharma – Principle of order, or harmony; righteousness.
Dharma is a state in which the will of God is imple-
mented in the world. Also the observation of the imple-
mentation of God’s will. 4:5
dharma-megha samadhi – “A samadhi that is a rain-pour-
ing cloud of dharma.” See also samadhi. 4:29
dharana – Concentration of consciousness on an object,
one of the eight limbs of yoga. See also eight limbs of
yoga. 2:29, 2:53, 3:1, 3:4, 3:6–7
dhyana – Meditation, a state of pure consciousness. One
of the eight limbs of yoga. See also eight limbs of yoga.
2:11, 2:29, 3:2, 3:4, 3:7, 4:6
drkœakti – “The power of him who percieves.” See also
darœanaœakti. 2:6
dvesa – Repulsion. See also kleœa. 2:3, 2:8

eight limbs of yoga – See yama; niyama; asana; pranayama;

pratyahara; dharana; dhyana; samadhi. 1:29

gunas – The three fundamental modes of Prakrti: sattva,

rajas and tamas. See sattva; rajas; tamas. 1:16, 2:15,
2:19, 3:35, 4:2, 4:13, 4:32, 4:34
guru – Teacher, a person who has attained enlightenment,
and has the ability to lead others thereto. 1:26, 1:30,
3:23

hrdaya – The heart. 3:34

D-K 141

ista devata – The chosen deity. 2:44

Iœvara – God, Almighty, literally “Lord.” See Purusottama.

1:3 n. 1, 1:23–25, 2:1, 2:32, 2:45
Iœvara-pranidhana – Devotion to God. See also niyama.
1:22–23, 1:28, 2:1, 2:28, 2:32, 2:45

jati – “Birth,” the original name for the castes. 2:31

jivanmukta – He who during life attained liberation (mukti,
or moksa). 4:31
jivatman – The self of a living being (jivan). See also Atman.
2:24

kaivalya – Deliverance, liberation. 2:25, 3:50, 3:55, 4:25–26

karma (karman) – Action, deed. Also attachment to activ-
ity, and the fruits thereof. A general name for the sphere
of activity. 1:19, 1:30, 2:12–14, 3:22, 4:7, 4:10, 4:30
karmaœaya – Karmic seedling. 1:17, 2:12–13, 3:22
kala – Time. 2:31
khecari mudra – A state of the energetic system where the
tongue spontaneously raises backwards to touch the
soft palate, redirecting several major energetic systems
in a way that, as one side effect, stops breathing in
kevala kumbhaka pranayama, and also infuses the body
with the nectar of higher energy (soma). See also
mudra. 1:31
kleœa – Obstacle, energetic blockage. See avidya; asmita;
raga; dvesa; abhiniveœa. 1:3, 2:2–13
142 Glossary

kurma nadi – The turtle nadi (energetic conduit). 3:31

levels of consciousness – See matter; prana; astral; men-

tal; causal.

mahavideha – “The great bodiless state.” 3:43

mahavrata – “The great vow,” the vow of universal appli-
cation of yama and niyama. See also yama; niyama.
2:31
mamata – A principle of ownership, “I own.” One of the
fundamental qualities of ego. See also ahabkara. 2:39
mandala – A pattern of power. 4:1
manipura – “The city of pearls.” The third cakra, of the
solar plexus. The cakra of the astral body, of intellect
(manas) and the lower ego. See also cakras. 3:29
manas – Mind, the discriminative intellect, Lat. mens. See
also buddhi. 2:53
mantras – Words of power, founded in reality and hav-
ing the power to influence reality. The mantras can
be roughly divided into those that act by sound and
those that act by meaning. See Om; aham Brahma asmi;
tat brahman aham; tat tvam asi. 2:41, 3:17, 4:1
matter – Gross physical matter, substance of the physical
universe. See also levels of consciousness. 1:3, 1:16,
1:30, 1:31, 2:14, 3:1, 3:20, 3:22, 3:24, 3:30, 3:35, 3:44,
3:48, 4:1, 4:6
mental – A level of reality above astral and below causal.
The level of knowledge and love. See also levels of
consciousness. 1:16, 1:19, 1:30, 3:22, 3:33–34, 3:44
mudra – A position of hands and fingers, connecting cer-
tain energetic points in a way that favors bringing the
physical body in correspondence with certain states
K-P 143

of consciousness. See also khecari mudra. 2:30 n. 3,

2:49
mumuksutva – Desire for liberation. 2:28

nirbija samadhi – “Samadhi without seed.” See also

samadhi. 1:51, 3:8
nirvicara samapatti – “Spiritual immersion without per-
ception.” See also samapatti. 1:44, 1:47
nirvikalpa samadhi – See asamprajvata samadhi. 1:18–19,
1:31, 2:23, 4:23
nirvitarka samapatti – “Spiritual immersion without thought.”
See also samapatti. 1:43
niyama – The principles to be upheld (œauca, samtosa,
tapas, svadhyaya and Iœvara-pranidhana), one of the
eight limbs of yoga. See œauca; samtosa; tapas; svadh-
yaya; Iœvara-pranidhana. See also eight limbs of yoga;
mahavrata. 2:29, 2:32

Om (omkara, pranava) – “Ommmm…,” the fundamental

vibration of the created world. Omkara, or pranava
japa, is pronunciation of the resonant sound of “om.”
See also mantras. 1:27

padmasana – The lotus posture, one of the main asanas

recommended in yogic practices. See also asana; siddh-
asana. 2:46
paramatman – “The highest Self.” 2:24
Prajapati – “Forefather,” a name of Brahma. See Brahma.
1:24
prajva – Insight. 1:20, 3:5
144 Glossary

Prakrti – Nature, the passive created principle, which con-

tains the answers to “how,” but has no answers to
“why.” Purusa, however, gives the answers to “why,”
but finds out “how” through association with Prakrti.
See also Purusa. 1:16, 1:19–20, 1:26, 3:48, 4:2, 4:7, 4:24,
4:32
pranava – See Om. 1:27
prana – Energy, the subtle level of the material world,
which is often regarded as a separate level, between
matter and astral. See also levels of consciousness;
apana; samana; udana. 1:16, 1:30, 1:31, 1:34, 2:49–51,
3:1, 3:22, 3:30
pranayama – The techniques of breath control, used in
order to achieve psychic changes. One of the eight limbs
of yoga. See also eight limbs of yoga. 2:29, 2:49–52,
2:54
pratyahara – Abandoning the association between con-
sciousness and objects; one of the eight limbs of yoga.
See also eight limbs of yoga. 2:29, 2:54
Purusa – Spiritual aspect of the world, a relative perspec-
tive of the Divine. See also Prakrti; Purusottama. 1:16,
1:20–21, 1:24, 1:26, 3:35–36, 3:49, 3:55, 4:18, 4:24–25,
4:34
Purusottama – “Highest Purusa,” a name of Iœvara. See
Iœvara. See also Purusa. 1:3 n. 1, 1:24–25

rajas – Guna of passion, also referred to as the rajo-guna.

See also gunas. 1:16, 2:19, 4:7, 4:13
raga – Attraction, attachment. See also kleœa. 2:3, 2:7

rsi – A wise man, sage. 2:36

P-S 145

œauca – Cleanliness, purity. See also niyama. 2:32

sabija samadhi – “Samadhi with seed.” See also samadhi.

1:46
sahasrara – “A thousand-petalled lotus,” the crown cakra.
See also cakras. 1:38
samprajvata (savikalpa) samadhi – A form of samadhi
where spirit comes in touch with the Divine, but where
still exists a difference between the two. See also sama-
dhi. 1:17–18
samskara – Impression, a construct in the astral body,
created by past experience. See also vasana. 1:17–18,
1:20, 1:48, 1:50, 3:5–6, 3:10, 3:18, 4:6, 4:9, 4:20, 4:27
samtosa – Inner peace. See also niyama. 2:32, 2:42
samyama – State of immersion of consciousness into the
essence of the observed. 3:1–8, 3:16–17, 3:19–35,
3:41–44, 3:47, 3:52
samaya – Circumstances. 2:31
samadhi – A state of unity of the objective and the subjec-
tive world, the supreme state of yoga. One of eight limbs
of yoga. See samprajvata samadhi; asamprajvata sama-
dhi; sabija samadhi; nirbija samadhi; dharma-megha
samadhi. See also eight limbs of yoga. 1:17–21, 1:23,
1:31, 1:46, 1:51, 2:2, 2:23, 2:29, 2:45, 3:3, 3:4, 3:7–8, 3:11,
3:37, 4:1, 4:23, 4:26–27, 4:29
samana – A form of prana. See also prana. 2:6,3:40
samapatti – “Immersion.” See savitarka; nirvitarka; savi-
cara; nirvicara. 1:41–44, 2:47
sarvabhauma – Universal application. 2:31
sat – The reality; the principle of reality. One of the fun-
damental Divine aspects. 1:23
146 Glossary

sat-cit-ananda – Reality-consciousness-bliss, the state of

brahman. 1:13, 1:16, 1:17, 1:18, 1:20, 1:23–25, 1:29,
2:25, 4:21, 4:29, 4:33
sattva – Guna of virtue, also referred to as the sattvo-guna.
See also gunas. 1:16, 2:19, 3:35, 3:49, 3:55, 4:7, 4:13
satya – The truth; that which has foundations in the real-
ity. See also yama. 2:30, 2:36
savicara samapatti – Immersion in which exists an object
of contemplation. See also samapatti. 1:18, 1:44
savikalpa samadhi – See samprajvata samadhi. 1:17–18
savitarka samapatti – Immersion in which the coarser
perceptions exist. See also samapatti. 1:18, 1:42, 1:43
sananda – “With ananda.” See ananda. 1:18
sasmita – “With asmita.” See asmita. 1:18
siddha – A yogi who has attained the siddhis, or yogic
powers. See also siddhis. 3:32, 4:1
siddhasana – “The posture of perfection”; one of the main
yogic asanas, similar to the lotus posture, meant to
awaken the energy and keep the spine erect. See also
asana; padmasana. 2:46
siddhis – The yogic powers, or manifestations of the reign
of spirit over matter. See also siddha. 3:1, 3:37, 4:1
so’ham – “I am That.” 1:17
svarupa – “Personal form,” embodiment. 3:44, 3:47
svadhyaya – Study of the holy scriptures. See also niyama.
2:1, 2:32, 2:44

tamas – The guna of inertia, also referred to as the tamo-

guna. See gunas. 1:16, 2:19, 4:7, 4:13
tantra – A dualistic spiritual view that strives towards unity
of the principles of Œiva and Œakti. 2:30 n. 3
tapas – Literaly “austerity” or “heat”; the techniques of
purification practiced by the yogis. See also niyama.
2:32, 2:43
S-V 147

tat brahman aham – “I am that brahman.” 1:17

tat tvam asi – “This art Thou.” 1:17
triputibheda – Cessation of triple division into observer,
observation and observed. 4:23

udana – A form of prana. See also prana. 3:39

Upanisads – Supplements of the Vedas that deal with
philosophical concepts and yogic practice, created in
more recent times, somewhat before Buddhism.
2:30 n. 3

urdhvareta – Celibacy, the upward ascension of energy,

sublimation of energy. 2:30 n. 3

vairagya – Detachment. 1:38, 2:28, 2:38

vajra – Originally denotes the thunderlike weapon of
Indra, which he used to fight the demon Vrtra. Also
means “diamond.” Denotes a high energetic substance.
3:44
vasana – Hidden (subtle) desire, an outward projection
of inner unfulfillment. See also samskara. 1:17, 1:48,
4:8, 4:9, 4:10–11, 4:20, 4:27
Vedas – The four revealed scriptures: Rg, Sama, Yajur and
Atharva. In a wider sense it means holy scriptures in
general. 2:36, 3:28
vicara – Subtle object of contemplation. 1:17
vidya – Knowledge. 2:24
vitarka – A sensory object of contemplation. 1:17
viveka – Ability to discern between the real (nitya) and
the unreal (anitya). 2:26, 3:53–54, 4:26
148 Glossary

vivekin – He who practices viveka. See also viveka. 2:15

virya – Manliness, decisiveness. 1:20
vrtti – “Whirlpool,” a whirlpool of thought substance
which is observed as thought or feeling. Also denotes
fluctuation of thoughts and emotions, their distur-
bance. See also citta; citta-vrtti-nirodha. 1:2

yama – The five abstentions (ahimsa, satya, asteya, brahma-

carya, aparigraha), the first of the eight limbs of yoga.
See ahimsa; satya; asteya; brahmacarya; aparigraha.
See also eight limbs of yoga; mahavrata. 2:29, 2:31
yantra – A graphical shape of power. 4:1
yoga – Literally “yoke.” Denotes each technical system de-
signed to lead one to liberation. 1:1, 1:2, 1:30, 1:33,
2:1–2, 2:3, 2:28–29, 2:30 n. 3, 2:30–32, 2:34–35, 2:55,
3:1, 3:3, 3:7–8, 3:9, 3:13, 3:55, 4:1
yogi (yogin) – Practitioner of yoga. A female yogi is called
yogini. 1:20–22, 1:28, 1:30–36, 1:38–40, 1:45, 1:51, 2:10,
2:23, 2:26–27, 2:29, 2:30 n. 3, 2:32, 2:35, 2:40, 2:44–46,
2:50, 3:2–3, 3:9, 3:10, 3:16, 3:18–20, 3:22–24, 3:33, 3:35,
3:38–39, 3:42–43, 3:45, 3:50–51, 4:2, 4:7, 4:10–11, 4:26,
4:28–29
 Sanskrit Pronunciation

The Sanskrit alphabet is traditionally written in Devanagari

script. In this book, however, standard Roman translitera-
tion is used. This transliteration system is derived from the
1894 Geneva committee’s recommendations, and uses dia-
critical marks to represent the various phonemes character-
istic for Sanskrit. Since each letter in Devanagari is always
pronounced in the same way in all words (unlike English a
in fat and fate), Sanskrit is easy to pronounce once the cor-
rect pronunciation of individual letters has been learned.
Sanskrit is spoken by opening the mouth and moving
the tongue and lips, while in English we move the whole
jaw which requires a lot more effort and blurs the sounds.
To speak Sanskrit, it is necessary to break English-speaking
habits, open the mouth much wider than while speaking
English, and pronounce sounds clearly and distinctly.
The macron (dash) above some vowels indicates a long
vowel—twice as long as a normal vowel. Therefore a is
two times longer than a, and i, u and e are two times longer
than i, u and r. The vowel a is always pronounced as in the
word hut—not as in hat—and a is pronounced as in word
farm, while u is always pronounced as in put (not hut!),
and u as in rule. Sanskrit vowel r is traditionally pronounced
as r, but nowdays as short ri (similar to risk). Correctly
pronounced as a vowel, r can be prolonged indefinitely
(rrrrrrrrr). The vowels e, ai, o and au are always pronounced
as long (medical, aisle, thorn, loud). Rarely seen, Sanskrit
vowel l should be pronounced as in the word table.
150 Sanskrit Pronunciation

The consonants t, d and n are pronounced as normal

English t, d and n, with the tip of the tongue curled up and
touching the top of the mouth (as in tip), while t, d and n
are pronounced with the tip of the tongue touching the
teeth (as in thin).
The letter s is pronounced as in the English word six,
while œ is pronounced as sh in shield. A third variant, s, should
be pronounced as sh in bush. The letter n is pronounced as
in name, but b should be articulated as in tongue, and v as
ny in the word banyan.
Transliterated letter m is usually pronounced the same
as the English m. The letter h is usually placed at the end of
word and indicates an unvoiced breath (ah would be uh in
uhh!), or in some traditions echo of the preceding vowel
after the breath (uhhuh).
When v is written after a consonant in the same syllable,
it is pronounced as in wary; otherwise, it is pronounced as
in vast. The consonant c is always pronounced as ch, as in
chunk, and g is always pronounced as in get.
In the letters bh, ch, dh, dh, gh, jh, kh, ph, th and th, each
consonant should be aspirated (as in abhorrence, redhead or
uphill—not as in physic).
This is just a very basic guide to the pronunciation of
Sanskrit; for more detailed and precise pronunciation guide-
lines, please consult a Sanskrit dictionary or Sanskrit gram-
mar.

PUBLISHER'S NOTE: Although some Sanskrit terms exist in

English in their anglicized form, we tried to stay as close to the
original terms as possible. That is why we wrote Krsna instead of
Krishna, or cakra instead of chakra. Since Sanskrit doesn't know
capital letters, Sanskrit terms are capitalized according to the
rules of English grammar.
 Ouroboros Publishing presents
Danijel Turina: A Yogi Approach
This is a book that will change
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Let us begin. (excerpt)
 Danijel Turina: Bhagavad-gEt=
(translation and commentary)
Bhagavad-gEt= is a scripture
universally accepted in Hindu
spiritual traditions as the very
essence of all holy scriptures;
a revelation of God, which
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edge of correct action, consist-
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the fundamental reality, and
acting therefrom. In Master’s
transparent translation and
commentary, the GEt= reveals
itself to the reader as the voice
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within his soul.

I am the flavor of water, o son of KuntE.

I am the light of the sun and the moon.
I am the sound of Om in all the Vedas,
the sound in the space, the manliness in men.
I am the pleasant scent of the earth, and the warmth of fire,
I am the life in all beings, and the virtue of penance.
Know Me, o P=rtha, as the eternal seed of all beings.
I am the wisdom of the wise, and the courage of the brave.
I am the power of the strong,
free from desire and attachment.
I am the yearning of all beings,
which does not oppose dharma,
o best of Bharatas.
(Bhagavad-gEt= 7:8–11)

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