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    The Yoga Sutra Part 5

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    lakhanchandore83
    The Yoga Sutra part 5

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    The Yoga Sutra Part 5

    Uploaded by

    lakhanchandore83
    4 views5 pages
    The Yoga Sutra part 5

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    The Yoga sutra part 5

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    The Yoga Sutra part 5

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    4 views5 pages

    The Yoga Sutra Part 5

    Uploaded by

    lakhanchandore83
    The Yoga Sutra part 5

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    of 5

    Verses and Translation 21

    CHAPTER 2: S DHANA P DA

    Practice Accomplishment

    Verse 1

    tp>SvaXyayeñrài[xanain i³yayaeg>
    tapa sv dhy ya varapra idh n ni kriy yoga
    Austerity, study of the psyche,
    profound religious meditation on the Supreme Lord
    is the dynamic kriya yoga practice.

    Verse 2

    smaixÉavnawR> ¬eztnUkr[awRí
    sam dhi bh van rtha kle a tan kara rtha ca
    It is for the purpose of producing
    continuous effortless linkage of the attention
    to a higher concentration force and for causing
    the reduction of the mental and emotional afflictions.

    Verse 3

    Aiv*a=iSmtaragÖe;aiÉinveza> p¬eza>
    avidy asmit r ga dve a abhinive a pañca kle
    The mental and emotional afflictions
    are spiritual ignorance, misplaced identity,
    emotional attachment, impulsive-emotional disaffection
    and the strong focus on mundane existence,
    which is due to an instinctive fear of death.

    Verse 4

    Aiv*a ]eÇmuÄre;a< àsuÝtnuiviCDÚaedara[am!


    avidy k etram uttare
    prasupta tanu vicchina ud r m
    Spiritual ignorance is the existential environment
    for the other afflictions, in their dormant, reduced,
    periodic or expanded stages.
    22 YOGA S TRAS
    Verse 5

    AinTyazuicÊ>oanaTmsu inTyzuicsuoaTmOyaitriv*a
    anitya a uci du ka an tmasu nitya uci
    sukha tma khy ti avidy
    Spiritual ignorance is exhibited when what is temporary,
    impure, distressful and mundane, is identified
    as being eternal, pure, joyful and spiritual respectively.

    Verse 6

    †GdzRnzKTyaerekaTmteva=iSmta
    d g dar ana aktyo ek tmat iva asmit
    Mistaken identity occurs when the supernatural vision
    and what is seen through it seems to be identical.

    Verse 7

    suoanuzyI rag>
    sukha anu ay r ga
    Craving results from a devoted attachment to happiness.

    Verse 8

    Ê>oanuzyI Öe;>
    du kha anu ayi dve a
    Impulsive emotional disaffection results
    from a devoted attachment to distress.

    Verse 9

    SvrsvahI ivÊ;ae=ip twaêFae=iÉinvez>


    svarasav h vidu a ’pi tatha r ho ‘bhinive a
    As it is, the strong focus on mundane existence,
    which is due to the instinctive fear of death,
    and which is sustained by its own potencies,
    which operates for self preservation,
    is developed even in the wise man.
    Verses and Translation 23
    Verse 10

    te àitàsvheya> sUúma>
    te pratiprasavahey s km
    These subtle motivations are to be abandoned
    by reverting their expressions backwards.

    Verse 11

    XyanheyaStÖ¯Äy>
    dhy nahey tadv ttaya
    Their vibrational modes are to be abandoned or ceased
    by the effortless linkage of the attention
    to a higher concentration force or person.

    Verse 12

    ¬ezmUl> kmaRzyae †òjNmvednIy>


    kle am la karm aya d a ad a janma vedan ya
    The psychological storage of the impressions
    left by performance of cultural activities
    which is itself the cause of the mental
    and emotional distress, is experienced
    in realized and non-realized births.

    Verse 13

    sit mUle tiÖpakae jaTyayÉaeRga>


    sati m le tadvip ka j ti yu bhog
    In the case aforementioned, there exists the resulting effects
    which manifest as a particular species of life
    with certain duration of body and type of experiences
    gained in that form.

    Verse 14

    te ’adpirtap)la> pu{yapu{yhetuTvat!
    te hl da parit pa phal pu ya apu ya hetutv t
    They produce happiness and distress as results,
    on the basis of merit and demerits.
    24 YOGA S TRAS
    Verse 15

    pir[amtaps<SkarÊ>oEguR[v&iÄivraexa½ Ê>omev sv¡ ivveikn>


    pari ma t pa sa sk ra du kai gu av tti
    virodh t ca du kham eva sarva vivekina
    The discriminating person knows
    that all conditions are distressful
    because of circumstantial changes, strenuous endeavor, impulsive
    motivations, clashing aspects
    and the vibrational modes of the mento-emotional energy.

    Verse 16

    hey< Ê>omnagtm!
    heya du kham an gatam
    Distress which is not manifested is to be avoided.

    Verse 17

    Ôò&†Zyyae> s<yaegae heyhetu>


    dra d yayo sa yogo heyahetu
    The cause which is to be avoided is the indiscriminate
    association of the observer and what is perceived.

    Verse 18

    àkazi³yaiSwitzIl< ÉUteiNÔyaTmk< ÉaegapvgaRw¡ †Zym!


    prak a kriy sthiti la bh tendriy tmaka bhog pavarg rtha
    d yam
    What is perceived is of the nature
    of the mundane elements and the sense organs
    and is formed in clear perception, action or stability.
    Its purpose is to give experience or to allow liberation.

    Verse 19

    ivze;aivze;il¼maÇail¼ain gu[pvaRi[
    vi e a avi e a li gam tra ali g ni gu aparv i
    The phases of the influences of material nature
    are those which are specific, regular, indicated or not indicated.
    Verses and Translation 25
    Verse 20

    Ôòa †izmaÇ> zuÏae=ip àTyyanupZy>


    dra d im tra uddha api pratyay nupa ya
    The perceiver is the pure extent of his consciousness
    but his conviction is patterned by what is perceived.

    Verse 21

    tdwR @v †ZySyaTma
    tadartha eva d yasya tma
    The individual spirit who is involved in what is seen,
    exists here for that purpose only.

    Verse 22

    k«taw¡ àit nòmPynò< tdNysaxar[Tvat!


    k t rtha prati na am api
    ana a tadanya s dh ra atv t
    It is not effective for one to whom its purpose is fulfilled
    but it has a common effect on the others.

    Verse 23

    SvSvaimz®yae> SvêpaepliBxhetu> s<yaeg>


    sva sv mi aktyo svar pa upalabdhi hetu sa yoga
    There is a reason for the conjunction of the individual self
    and his psychological energies. It is for obtaining
    the experience of his own form.

    Verse 24

    tSy heturiv*a
    tasya hetu avidy
    The cause of the conjunction is spiritual ignorance.

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