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The YogaSutras DILIP RAJEEV
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Copyright © 2019 Dilip Rajeev All rights reserved. ISBN:
CHAPTER 1 ON SAMADHI
1. Now the study of Yoga. 2. Yoga is the avoidance of the alterations of awareness. 3. Doing so, the Observer abides in own Soul’s form. 4. Anything else, is an alteration of the awareness. 5. The alterations of awareness are of five types. Pleasurable, and unpleasurable. 6. Determinations, False ideas, Imaginations, Sleep, Memory.
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7. Determinations are from appearances.
inferences
8. False ideas are false knowledge, that does not have a foundation in their form. 9. What follows from vibration alone, without deeper substance, is imagination. 10. Alterations of the awareness, without a foundation that generates its movements, is sleep. 11. Experiences of objects, the impact not freed from, is Memory. 12. Through practice, dispassion, are they avoided.
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13. Effort to establish oneself in that state, is practice. 14. That indeed, when served for a great time, without giving up, in proper form, takes solid grounding. 15. That which is perceived or heard, without being dragged by desire, willfully understood is dispassion. 16. Greater than that is the desirelessness for even the fundamental qualities of the Universe, the Gunas, and that proceeds from the awareness of the One. 17. That establishing when it takes form in own being through analysis, thought, and Joyousness is 7
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the Samprajnata 18. The other, Asamprajnata, is when even the impressions of the thought analysis , the practice reflection of an objective idea, is avoided. 19. When the appeared forms and the reflected thoughts are identified with, abandoning the body, in appeared Nature, the appeared Universe, one remains. 20. Asamprajnata, follows for others from focus, vitality, ancient teaching, deep perception. 21.
With intensity, It arrives fast.
22.
Mild, moderate, and intense, 8
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are in that way differentiated. 23. From Obeisance to the One, It emerges as well. 24. The One, is a Unique Soul, uninfluenced by difficulties, impressions of actions, or the results of action, or the impressions of desires. 25. In the One Unsurpassable, all encompassing seed.
is the wisdom
26. Unaffectable by Time, The One alone were the Teacher of the Ancients Even. 27. The initial expression, Paranavah, were His Word. 9
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28. In Repetition of that Word, is It understood. 29. In that way, the awareness turns Inward, and the obstacles disappear. 30. Disease, Inertia, Doubt, Heedlness, Laziness, Sense identifications, wild perceptions, inability to find stable ground for oneself, inability to stand the ground, are the obstacles. 31. With awareness taking off outwardly is together born Sadness, Despair, Unidealness of Body, and disturbances in Breath. 32.
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Goaled Effort. 33. Friendliness, Goodness, Joyousness, Objectivity and Disregarding as regards, the Happy, the Suffering, the Virtuous, and the non-Virtuous, respectively, leads to the balance of the psyche. 34. Through discarding that prana, and holding it dispelled, as well, is it done. 35. Or by steadying down the mind affected by the activity. 36. By being Blissful, Free of Suffering, Filled with Light. 37. By freeing the awareness from desire for Objects. 11
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38. Founding attention on insight gained in dream or sleep. 39. By focusing attention on what is deemed worth. 40. One eventually Wills over the finest particle to the greatest substance, in doing so. 41. When the alterations of awareness are weakened, as a pure born diamond, the one who grasps(perceiver), the grasping faculty(perception), and the grasped(the object perceived), stand together as one, one shading on the other, it is the Samapatti. 42.
In that situation, when the 12
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vibration-sound-name, objectsense, knowledge, all together form the idea, it is Savitarka. 43. When impressions in remembrance are dissolved, and the object alone shines forth, own form disappearing, it is Nirvitarka. 44. In the same way SaVichara( with thought) and NirVichara(without thought) way of understanding the Subtle is to be understood. 45. The sublte objects exists in finer, deeper dimensions, and ends only on the undifferentiated plane. 46. All these absorptions of focus, Samadhis, are SaBija( with a Seed). 13
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47. Beyond thought, as in Pure Autumnal Sunshine, the Supreme Soul Expresses Itself. 48. Filled with Truth , then is the Wisdom. 49. A form of Wisdom different from Scriptural inferences, and what is emergent from the study of unique fields. 50. The Impressions generated in That State, dissolve all other Impressions. 51. And when even That Impression is dissolved, It is the NirBija(Seedless) Samadhi.
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CHAPTER 2 ON THE PATH OF YOGA
1. Discipline, Self-Study, Worshipfulness and Surrender to the One, is the Path of Yoga. 2. It is done with the Goal to dissolve down the difficulties to achieving the state of Samadhi. 3. Ignorance, Egoism, Desire, Anger, abiding in are the Obstacles. 4. Ignorance forms the field for the other obstacles, whether they be dormant, feeble, broken down, or dominant. 5. Impermanent, Impure, Suffering, Non-Soul, identifying as Permanent, Pure, Pleasant, Soul, is Ignorance. 15
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6. Egoism is the identification of the Observer, and the ability endowed by the instrument of observation as the same. 7. Identification with happiness is Desire 8. Anger and aversion is the response to identification with Suffering. 9. By their own nature these flow, and even root themselves in the wise. 10. In their subtle form, they are avoided by studying their origin. 11.
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form, through Dhyana. 12. The origins of obstacles are in action aggregates, from experiences in lifetimes seen and unseen. 13. From that root forms what determines one’s station in existence, duration of life, and pleasures. 14. The pleasurous and painful experiences are emergent from the aggregates of virtuous and non-virtuous actions. 15. The impressions of discipline and penance, spiritual effort oppose the evolution of the guna(fundamental wualities of Nature) aggregates which 17
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generate suffering. To the discriminating, suffering indeed is all that is existing in Nature. 16. Suffering that is not yet, is avoidable so. 17. The identification of the Observer with the observed is the fundamental cause of suffering. 18. The observed is of the nature of what is apparent, what is acting, what is situated in Nature. The sense organs’ own experience, to be unveiled in deep meaning, in Liberation, and for That purpose alone existing. 19. The fundamental qualities of nature, the Gunas, evolve as 18
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specific, non-specific, defined, and undefined. 20. The Observer, just observers, and is Pure, Unblemished, even though what where were reflected on It from Nature, it Perceived. 21. For That purpose alone, exists the Seen. 22. For who has achieved the Purpose, and Transcended, the Nature, the Seen disappears, while for the others it exists the way it ordinarily were. 23. The Union of the Soul and the The One’s Potency(Nature), occurs for the awareness of Soul’s form to be established. 19
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24. Ignorance, non awareness of the Soul, is the origin of this Union of Soul and Nature, their identification as non-distinct; and the false identification of what emerges in the union as the self. 25. The ignorance disappearing, that Union disappears, and That is the Independence and Freedom of the Observer. 26. Differentiation and Discernment, unobstructedly flowing, is the way to affecting the disappearance of the ignorance, to the End Goal. 27. The realm of That WisdomAwareness, is divided into 20
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Seven. 28. Through the practice of the Yoga Angas, Impurities weaken, Wisdom’s flame blazes, and the differentiating ability( between Soul and Appeared Nature) emerges. 29. The Eight Angas(Limbs, Units) are Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi. 30. Avoiding Violence, Truth, Non Stealing, Brahmacharya(Establishing the Vital in the Absolute), NonIdentification with the Appeared
31.
These Great Vows, are 21
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Universal, and are not bound by social orders, place, nor Time. 32. Purity, Joyousness and Satisfaction, Discipline, Self Study, Worshipfulness and Surrender to the One, are the Niyamah. 33. Generating the Opposing Inner Sense, one is freed of affectations and ideas that oppose the previous. It is labelled Pratipaksha Bhavanam. 34. When the opposing actions such as violence are done, caused to be done, or is rejoiced in, be it through greed, anger, or desiredelusion, whether in a mild, medium or intense way, pain and ignorance infinite is the end. Therefore, the Opposing Inner Sense. 22
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35. When Ahimsa(Non Violence) is firmly established hostility disappears.
36. When Established in Truth, One Reposes on Own Efforts. 37. When Non Stealing is Established, All Jewels Approach. 38. Brahmacharya Vigour is gained.
Established,
39. Through non-identification with the world, the why of being born is gained.
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40. In Purity, the body systems awaken, are self-protective, and there is avoidance of association with others. 41. Purity, Identification with Sattwa, also endows Goodness of heart, One Pointedness and Focus, Winning of the Silverine and the Victory over the Sensory and action organs, perception of the Soul, and Yogic-ness. 42. Through Joyousness and Satisfaction(Contenment), That Pleasure Untranscendable is obtained. 43. When through discipline, the impurities dissolve, bodily and sensory strengths and abilities are engendered.
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44. Through Study, the Union with the One is obtained. 45. Through Worshipfulness and Surrender to the One, Samadhi is Obtained. 46. That which endows steadiness, and ease, is Asana, Posture. 47. Abstaining from restlessness, the Infinite is Found, Absorbed In. 48. Thereafter, Dualities do not affect. 49. That Obtained, when the Breath Paths, of Inhalation and Exhalation, are Cleared, it is 25
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Pranayama. 50. In Pranayama, the inbreath, the outbreath, the holding of the breath, are established in their movements in time and place, analytically established, on extensive and fine principles. 51. The fourth state is when the awareness of inner and outer objects is discarded. 52. Then, that which obscures the Soul’s Brightness is dissolved. 53. Fit then is one for Dharana, Meditation. 54.
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identification is when the psyche aligns in form with the Soul, and own objects of experience doesn’t affect it. 55. Then there is Supreme Mastery over the Indriyanis.
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CHAPTER 3 ON APPEARANCES
1. When the psyche is bound to one place, it is Dharana. 2. Then, the one pointed flow of awareness there to is Dhyana. 3. When that object alone shines forth, and own form is disappeared, as if, it is Samadhi 4. The three as one, is Samyama. 5. From Mastery of Samyama, the world of Wisdom is approached. 6. It’s performance is in stages.
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7. These three limbs are deeper than that the previous five. 8. Even that is outward, to the Seedless Samadhi ( NirBija) 9. The ability of annihilating the thoughts, the ability to annihilate alternations of the awareness, once it forms and rises, it situates and permeates itself in the psyche, annihilating any forming thought in an instant. 10. From that arises the flow of impressions of tranquility. 11. Distractedness dissolves, one pointedness arises. Guiding the way to Samadhi.
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12. From that, when the rising and stilled thoughts are felt as identical, it is One Pointedness. 13. By these, the way the Subtle evolves into the sensory and action organs’ impulses understood. The way the Dharma evolves, taking form, establishing itself in the sensory world phenomenon, is understood. 14. The Undifferentiated plane from which it all arises, and is stillened into, its Dharma( the Primordial Impulses) evolves forth the Dharma engagingperceiving ( The individual system.) 15. The sequential evolutioning results in the end distinctness. 30
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16. The three aspects of evolution, Dharma, Lakshana(Form), and Avastha(Establishing) – when the Samyama is done on the three, the knowledge of the past, and the future appears. 17. The Sound, MeaningPurpose, and what it Evolves forth, are based on one another, and are perceived together. From Samyama on their divided aspects, emerges the knowledge of the sounds of all living beings is gained. 18. By Samyama on what is emergent from the Impressions in the psyche, the knowledge of previous births.
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19. By Samyama on what is apparent, the understanding of the psyche of an individual is gained. 20. Though not the fundamental of what the individual is, as it is not something appeared - formed. 21. Through Samyama with the physical body, its grasped strengths impedimenting the eye-light, avoiding the union with it, one enters invisiblity. 22. In that way is the disappearance of sound, and so forth, described. 23. On action aggregates immediately evolving forth, and 32
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those not immediately evolving forth, the understanding of the death, and other portents. 24. On Friendliness, and so forth, engenders Strengths. 25. On Strength Itself, the Strength of an Elephant, and so forth. 26. On the action of the Unappeared, evolving forth the appeared, the understanding of the Subtle-Micro, the Hidden, and the Profound activity at Depths. 27. By Samyama on the Sun, the understanding of the world that has been brought to being.
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28. On the Moon, understanding of the arrangement of the stars. 29. On the Fixed Star, the Pole Star, understanding of their movements. 30. On the Navel Chakra, understanding of the physical body’s arrangement. 31. On the Throat’s Cave, freedom from HungerWeakness, and Thrist. 32. On the Tortoise-Nadi( Vein/Channel), Stability. 33. On the Light at the Crown, the vision of the Perfected.
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34. On Intuition, the expressed light, the understanding of everything. 35. On the Heart, the full understanding of the Psyche. 36. Sattva( Matter of the Universe, a Guna), and the Purusha (Soul, Beyond the Appeared Universe) are extremely different. Perceived as non-different, is the arising of the desires, and the external purposes. Instead, through Samyama with the inner desire, the inner purpose, the understanding of the Purusha emerges. 37. From that is born, intuitive hearing, understanding, vision, experience, smell. 35
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38. These are subsidiary to Samadhi, and just external abilities. 39. Through the loosening of bondage, and the knowledge of the activity of the psyche, the ability to enter other bodies. 40. By Victory over the Udana( the Upward Flow of Prana), the ability to float untouched over water ,swamps, thorns, and so forth. 41. By Victory over the Samana( the equalizing breath, the breath infusing vitality into the body), is Radiance.
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42. By Samyama on the relationship between hearing and Akasha( Ether) one gains divine hearing. 43. By Samyama on the relationship between the body and Akasha( Ether), the lightness of cotton is obtained, and the ability to travel through Ether. 44. The external, experienced in activity, yet unaffected by and not inferred, the Great Bodylessness, and the dissolution of what veils the Light. 45. The Gross’s self-form, and the association with the Subtle, in the Purpose-Sense, Established Samyama on, is Victory over the Elements.
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46. From that emerges abilities such as anima( ability to be tiny as an atom), Bodily Perfection, the body whose Dharma is nonobstructable. 47. Beauty of Form, Elegance, Strength, DiamondThunderbolt-like firmness, emerge from Bodily Perfection. 48. Perception-Comprehension, Own Form, Self-Sense, their relationship, in purpose-sense, Established Samyama on, the Indriyas are Victored. 49. From that the ability to function as fast as the mind, the ability to function without any instrument of action, and victory over Primordial Nature.
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50. By just understanding the distinction between Soul and Sattva( Universal Matter, a Fundamental aspect of Nature, Prakriti) is Will over all forms, and all Knowledge. 51. By non-identification with even that( the abiliites), is Destruction of the Sufferingseed, and FreedomIndependence. 52. Admiration from the High Beings ought not lead the Yogi to identification with it, smiling – due to the possibility of identifying with the undesirable again. 53. The sequence-movements of Instants, Established Samyama on, generates 39
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Discriminative Knowledge. 54. What is by orders, signs, and position indistinguishable, thus become distinguishable. 55. Transcending all objects, in all fields, simultaneously, notone-by-one, is Discriminative Knowledge. 56. The Purity in Distinguishing between Sattwa( a Guna, a fundamental aspect of Nature, appeared brightness) and Purusha( Soul) is IndependenceFreedom( Kaivalya, the Goal).
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4 ON INDEPENDENCE
1. Abilities are engendered by birth, elixirs, mantras(chants), disciplined spiritual effort, and Samadhi. 2. Transformations in forms of existence, is from Inner Nature flowing forth. 3. Outward factors do not drive Inner Nature, they but act as if removing obstacles in a field. 4. The psyche is formed by the movement of the ego-sense. 5. Though the activities of the psyche are different, the driver of the Psyche is one. 41
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6. Of these , that which is born of Dhyana (Meditation) is free of dependence. 7. The action, the karma of the Yogi, is neither white nor black, for others it is three-fold. 8. These bear result only in the alignment with the respective Gunas, only in the presence of analogous subtle desires. 9. Seperated by birth, place, and time, though, driven by the memories and Impressions( Samskaras), the Subtle Desires (Vasanas) continue to exist in the same form. 10. The desires have no beginning, and 42
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the desire to live eternally is beginning-less. 11. They are held together by the desire for action-result, and that disappearing, they disappear as well. (The identification with the result is desire. The action to be done is the system’s Dharma) 12. The past and the future, exist in their own form. Due to the different paths in that self existing arises the system’s Dharmas’ aspects. 13. In the apparent and the subtle, they are formed of Gunas(fundamental constituents of Nature). 14. Due to oneness in transformations 43
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is the substance of objects. 15. Even when the objects are same, the difference in the different psyches generate different perceptions. 16. And an object is not put together by one psyche alone, what would become of it, if that psyche is not perceiving it? 17. When a psyche is coloured by an object, from that arises what is known and unknown about it. 18. The alterations of the Psyche is always known to its Lord, the Purusha(Soul, a term for the Individual Soul, and also for the One) due to It being unaltered.
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19. It is not luminious in itself as it is the Seen. 20. And the two are not simultaneously in time presented ( the Psyche and the awareness of the Observer). 21. If the perception were through another Psyche, the perceiverintelligence sense would conflict with one another, and there would be a conflict of the memory-sense. 22. Alterations of the transforming aspects of the Psyche unaffected by, when that form is found , one’s own intelligence-sense is found. 23. The entire purpose of the Psyche to shade the Observer with the Observed.
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24. Though infused with innumerable Subtle Desires, it also has the purpose of generating this association with the Observer. 25. Distinguishing between the Observer, and the formed self, one returns to the Origin. 26. Then the Psyche is inclined toward discrimination-distinguishing, Independence( Kaivalya , Freedom, the Ultimate Goal) it gravitates toward. 27. In between, there might arise perceptions from Impressions in the Psyche. 28. Destruction of these are as earlier described in the case of Obstructions. 46
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29. Even by Deep Knowledge the person who is not swayed into interest, in all aspects Discernment Sighted, is in the state of DharmaCloud Samadhi. 30. From that is disappearance of action generated aggregates and Obstruction. 31. From that is dissolution of all impurities surrounding, And from the Infiniteness of Knowledge, little to be known. 32. Then, as the Gunas in transformation have fulfilled their action-purpose, their sequential transformations end.
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33. Sequential transformation in instants of time end, the sequence process entirely grasped. 34. The Gunas having no further purpose reabsorb, Independence, Establishing in Own Nature, and Awareness Strength, this is labelled.
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