The Yoga Sutra of Patanjali BOOK I - ABSORPTION - [SAMADHI] 1. Here is an interpretation of Yoga. 2. Yoga is the interception of the transformations of consciousness (Yoga chitti vritti nirodha). 3. Then the mind recognizes its true nature. 4. At other times, the mind appears to assume the form of the transformations of consciousness. [“At other times” means: “when you do not have Yoga” in other words, “when you do not intercept the transformations of consciousness.] 5. The transformations fall into five varieties, either painful or not painful. 6. They are: direct perception, indirect perception, imagination, sleep and memory. 7. Of these, direct perception [the first Pramanas] consists of perception, inference and testimony (verbal communication). 8. Viparyaya or indirect perception is knowledge formed of that which has not been personally experienced through one's own senses, possessing a form not its own. 9. The modification called imagination [Vikalpa] is followed in sequence by verbal expression and knowledge, devoid of objective substratum. 10. That transformation called sleep is that which has for its objective substratum the cause of non-existence. 11. Memory is not allowing perceptions to escape. 12. These transformations of the mind are intercepted by detachment and by applying Yoga practice. 13. By practice is meant the exertion to acquire a tranquil state of mind devoid of fluctuations [Sthiti]. 14. That practice becomes firm in foundation when it is continued for a long time, without interruption and with strong devotion. 15. When the mind loses desire for objects that are perceived, not perceived or scriptural it achieves a state called detachment. 16. The highest form of detachment exists when there is complete cessation of all desire for the elements of nature, acquired from an experience of the true Self. This is called Paravairagya (supreme detachment). 17. When meditation contains 1)argumentation, 2)deliberation, 3)joy and 4)the sense of being, it is the conscious variety, called Samprajnata Samadhi. [This means, "Samadhi with seed", as in, "attachments can grow back again".] 1)Meditation with argumentation is called, "Savitarka" 2)Meditation with deliberation is called, "Savichare". 3)Meditation with joy is called, "Sananda". 4)Meditation with sense of being is called, "Sasmita". All these types of meditation have an object to grasp [One performs these types of meditation by focusing the mind on some specific concept or object]. 18. Asamprajnata-Samadhi ["Samadhi without seed"] is the other kind of Samadhi which arises through constant practice of Paravairagya [reducing the fluctuations of consciousness], and which brings about the disappearance of all transformations of the mind, wherein only the latent impressions [Samskara] remain. 19. In the case of the Yogis, [those mentioned in number 18 above], Samadhi is brought about by the means of practice. For those who stop at the method listed in 17, their practice and its results will always be dependent on the existence of the physical universe. They will only attain occult powers and go no further. These will continue to experience rebirth, resulting in objective existence. These people are called, "Videhas" and "Prakrtilayas". ("Videhas" are also called 'discarnates', meaning that they are free from their physical bodies, but their minds are only capable of moving along lines determined by habit). "Prakrtilayas" means that they are 'merged with nature [prakriti]' and that they enjoy disembodied freedoms but eventually have to come back to the physical world [or be reborn] to finish their work [because of Karma]. 20. In others (who follow the path of the prescribed effort listed in 18) clarity is preceded by faith, energy, memory, and the willingness to discriminate between real and false knowledge. (These will attain Asamprajnata-samadhi - absorbtion without the seeds to grow attachments back again). [Faith enables energy, energy enables memory, memory enables the willingness to discriminate between real and false knowledge. "Memory" in this case includes the ability to recognize past mistakes.] 21. Yogins who work harder will achieve results more quickly. 22. On account of the methods being slow, medium and speedy, even among those Yogins who work very hard, there are differences in results. 23. Also, from special devotion to the Lord within [Isvara], concentration becomes imminent. [This is meant as another method to add to statements 17 and 18, in other words, you can achieve Samadhi from seeded meditation, non-seeded meditation, or devotion to the Lord within.] 24. Isvara is a special form of consciousness, remaining unaffected by impressions, actions, desires or their results. [see Sect 2, #3 to 15] [Observe: Patanjali is saying, “unaffected by impressions, the results of impression, actions, the results of actions, desires and the results of desires.] 25. Within Isvara the seed of omniscience has no limit. [There is no limit to what or how much this form of consciousness can experience.] 26. Isvara is the teacher of even the most ancient teachers, remaining unaffected by the continuous changes of the elements of nature. 27. The sacred word designating Isvara is Pranava. [Pranava is the name of the mystic syllable OM, or AUM]. 28. Constant repetition and meditation on its meaning is advised. [That is, on the meaning of Aum.] 29. From that [from study and repitition of AUM] comes the removal of obstacles and the realization of the individual Self. 30. The nine obstacles are: sickness, making mistakes, delusion, doubt, laziness, non-abstention (attachment to the world), erroneous conception, non-attainment of any Yogic stage, and instability to stay in a Yogic state. 31. The above obstacles cause these five secondary problems: Pain, despair, nervousness, incorrect inhalation and incorrect exhalation. 32. To overcome these obstacles, one should focus the mind intently on any single point. [Meditation, or Raga Yoga] 33. The mind becomes clarified by practicing harmony towards happiness, compassion towards suffering, support towards virtue and indifference towards vice. [Karma Yoga] 34. The mind also becomes clarified by correctly exhaling and restraining the breath. [Pranayama - Hatha Yoga] 35. The development of higher objective perceptions, called Visayavati, also brings about tranquility of mind. By meditating on the organs of the senses, one can acquire super sensitive awareness of these senses. This too, subdues mental transformations. [Some tools of Tantra Yoga.] 36. Or stability of mind can also be produced by perception which is free from sorrow and is full of light. ["Full of light" refers to the cultivation of Sattva. This is a reference to the gunas of Samkya philosophy which accompanies Yoga, and also to meditation on the AUM located in the Anahata (heart) Chakra which activates the Ida, Pingala and eventually the Sushmna Nadis. This is a reference to the Kundalini Yoga philosophy.] 37. Or by contemplating on a mind which is free from desires, the devotee's mind becomes stabilized. [Siddha Yoga, the Yoga of service to a Guru] 38. Or by taking as the object of meditation the images of dreams or the state of dreamless sleep (the mind of the Yogin gets stabilized). [Dreaming consciousness lies in the Astral Body, or Sukshma Sarira. Dreamless sleep consciousness exists in the Causal Body, or Karina Sarira.] 39. Or by contemplating on whatsoever thing one may feel is appropriate (the mind becomes stable). [This can be likened to a Tantric approach by which, since everything in the universe is a manifestation of God, anything one experiences and meditates on, whether good or bad, can be said to lead one to spiritual wisdom, through the proper meditation of it.] 40. Mastery of Yoga extends from the smallest atomic particle [called alinga] to the greatest infinity. 41. The mind assumes the form of whatever it focuses on. When the fluctuations of the mind are subdued, the mind appears to take on the features of the object of meditation-as does a transparent jewel-whether it be the cogniser (Grahita), the instrument of cognition (Grahana) or the object cognised (Grahya). This identification is called Samapatti or engrossment. 42. It is a function of the mind to confuse a word, its meaning (i.e. the object) and knowledge. Through argumentative meditation the mind frees itself from the memories of verbal convention, and can then perceive an object in its own distinct nature. This is known as Savitarka Samapatti. [Meditation with argumentation is mentioned in Sect. 1, #17] 43. When the memory is purified, the mind appears to be devoid of its own nature (i.e. of reflective consciousness) and only the object (on which it is contemplating) remains illuminated. This kind of meditation is called Non-Argumentative, or Nirvitarka Samapatti. [The meaning alone persists, while the form has vanished.] Wordless Samapatti takes place when the mind shines out as the object alone on the cessation of memory, devoid of its own nature. 44. Through practicing Savitarka [agrumentative] and Savichara [deliberative] meditation, having individuated the gross elements, now the meditative and ultra meditative states are extended to the subtle objects [this refers to the gross, physical categories of existence (odic tattvas) and the subtle, spiritual categories of existence (actinic tattvas)]. 45. Perception of objects can become increasingly subtle, until it culminates in the unmanifest [a-linga]. 46. These constitute seeded, or objective meditation. 47. Internal clarity accompanies the pure flow of spiritual consciousness when one gains proficiency and purity in the ultra-meditative state [called Nirvichara]. 48. The knowledge that is gained in that state is said to be truth bearing [Rtambhara]. 49. The knowledge gained from these higher states of consciousness is different from that derived from testimony or through inference, because the latter relates to particulars (of objects). [Verbal knowledge is received from another. Knowledge of the particulars comes from discrimination beyond the verbal. What your intellect shows you when you reach this (fourth) stage (of seeded meditation) is very different from what you experience from your external senses. Perceptions in this stage will block the senses from being affected by samskaras (subliminal activators - ruts in our thinking).] 50. The latent impression born of such knowledge [truth-bearing knowledge gained from the higher states of consciousness] stands in the way of other latent impressions [this is called Nirodha, or interception]. 51. By the stoppage of that too (on account of the elimination of the latent impressions of Samprajnata, or seeded meditation) objectless concentration [meditation without seed] takes place through the suppression of all modifications. Thoughts become like the sowing of seeds that have been baked in a fire; they cannot sprout roots. [When Patanjali says, “By the stoppage of that too” he means that you have used the tools of Yoga to intercept the samskaras – ruts in our thinking. Now even the ruts produced by the tools of Yoga have to be uprooted. This is a very advanced stage of samadhi (Yogic state od mind). BOOK II - PRACTICE METHODS - [SADHANA] 1. Renunciation [Tapas], study of the Self [Svadhyaya] and surrender to Isvara [pure consciousness, or Isvara-pranidhana] constitute preliminary Yoga [kriya yoga, also called the yoga of action. These are basically the same three yogas that Krisna dwells on in the Bagavad Gita: Karma Yoga (renunciation), Jnana Yoga (study) and Bhakti Yoga (devotion to a Higher Power).]. 2. This is practiced for acquiring habitual steadiness of the mind to focus on one's own true nature, and for attenuating the afflictions (or distractions). 3. There are five afflictions (or distractions): 1. Ignorance of the true nature of things [Avidya], 2. Egoism - Sense of Being [Asmita], 3. Attachment [Raga], 4. Aversion [Dvesa] and 5. Fear of Death [Abhinivesa]. [Ignorance creates Sense of Being, Sense of Being creates Attachment, Aversion and Desire For Life.] 4. Ignorance [Avidya] is the source of the others whether they be dormant, attenuated, interrupted or active. [Dormant means not developed for want of proper conditions (in other words, as if someone were going to become a drug addict but they had not yet started doing drugs); attenuated means that the distractions are reduced to their minimum (as in the case of those who are adept at preliminary yoga); interrupted means that knowledge of the Self has been gained; and active refers to the conditions of those who do not practice yoga and are subject to the results of chitti vritti (see sect 1, #2 - 4)]. 5. Ignorance consists in mistaking the temporary for the permanent, the impure for the pure, suffering for happiness or the non-self for the Self. 6. Sense-of Being [Asmita] is mistaking the instruments of knowing [Buddhi, or intellect] for the indwelling Self [Purusha, or pure Consciousness]. 7. Attachment is that mental modification which dwells on pleasure. 8. Aversion is that mental modification which dwells on misery. 9. As in the ignorant so in the learned, the firmly established inborn fear of annihilation is the affliction called fear of death, or desire for life [Abhinivesa]. 10. When these distractions or afflictions are in their dormant stage, they are attenuated by a process of recession to their origin by cultivating contrary thoughts and actions. 11. When the distractions are active, they are intercepted by meditation. 12. The vehicle of action has its origin in the afflictions [The above afflictions provoke one to act in a way that corresponds with the affliction. It is because of the five afflictions that action occurs]. The afflictions have their roots in the latent impressions [Samskara, or Karmasaya] and become active in this life or in a life to come [through Karma and reincarnation]. 13. As long as the roots of the afflictions exist, the latent impressions [Samskaras] produce three consequences in the form of birth, span of life and experience (This is the work of the six Actinodic Tattvas, [partially spiritual, partially physical states of existence): Illusion, Time, Karma, Aptitude, Knowledge and Desire]. 14. In whatever way one's virtue and vice take form, these (birth, life span and experience) produce combinations of pleasurable and painful experiences. 15. To the enlightened, all is suffering, because all worldly objects contain change, anxiety and impressions, and because of the continuing transformations of the elements of nature [the Gunas]. 16. By intercepting these transformations, the suffering which has not yet taken shape can be warded off. 17. The cause of that which has to be warded off is the junction between the seer and the seen [in other words, the cause of suffering is the connection between pure consciousness (Purusa) and the realm of nature (Prakriti)]. 18. The nature of the objective world is that of the three Gunas: illumination [sattva], action [ragas], position [tamas]. It exists in the form of the elements and the organs of perception, and serves the purpose of experience and emancipation. [The elements of nature appear to our senses for the purpose of aiding in our experience and spiritual fulfillment. The mind is both the instrument of bondage - through ignorance -and the instrument of liberation - through discrimination.] 19. The stages of the gunas are: the defined (Visesa), the undefined (Avisesa), the differentiated (Lingamatra), and that which is without any differentiation (Alinga) [see also, sect 1, #45]. 20. The Indweller is pure consciousness only. Although pure, He sees through the mind [illuminates the mind] and therefore is identified by the ego as being only the modifications of the mind [Buddhi, or intellect]. [see also sect 2, #5] 21. The essence of the knowable world is to serve as object for the Seer. ["Seer" here means purusa, or indwelling pure consciousness. The perception of the True Self is the goal of experience. See also Section 2, #18 above and sect, 4, #17 below]. 22. Although the junction of the mind and nature ceases to be discerned as real for he whose purpose is fulfilled, the knowable does not cease to exist for others, because it is still of use to others. 23. The generator of ignorance is the connection between consciousness and nature. This connection is the cause of all experience. This junction of mind and nature is the means of their realizing the true meaning of each other [mind and nature]. [Yoga seeks to disconnect from the continuous turmoil at the surface of consciousness (chitti) and rejoin awareness with the true reality in the depths (Isvara). 24. The cause of this junction [between consciousness and nature] is ignorance of the true Self. 25. The liberation of the Indweller comes from breaking this junction with nature, and allowing it to disperse. 26. By practicing clear and unimpaired discrimination, this liberation is achieved. [see also, section 2, 23.] [‘Discrimination’ here means the increased clarity of perception that comes from brining the phenomena of meditation back into one’s life.] 27. Seven kinds of ultimate insight come to him (the Yogin who has acquired discriminative enlightenment). 1) I know all there is to be known [freedom from desire for knowledge]. 2) I have freed myself from all bondage [freedom from desire for freedom]. 3) I have attained all there is to be attained [freedom from desire for accomplishment]. 4) I have done the whole of my duty [freedom from action]. 5) My mind is at rest [freedom from sorrow and anxiety]. 6) I am freed from the elements of nature (the gunas) [freedom from fear]. 7) I am what I am, ever free and all bliss [freedom from doubt]. ["Om tat tvam asi, aham bramha asmi, sarvam brahma asti" - "Thou art that, I am the Aboslute, everything is the Absolute".] 28. From the practice of the accessories of Yoga on the destruction of impurities, there arises enlightenment leading to discrimination. [Discrimination between the Self and the not-Self.] [Here begins the Asthanga:] 29. The eight limbs [Asthanga] of Yoga are: Yama (restraint), Niyama (observance), Asana (posture), Pranayama (regulation of breath), Pratyahara (withholding of senses), Dharani (contemplation; focusing the mind), Dhyani (meditation; shutting down the internal dialogue) and Samadhi (absorption; trance). 30. The five forms of restraint [Yamas] are Ahimsa (not to harm), Satya (not to lie), Asteya (not to steal), Brahmacharya (not to be sexually promiscuous) and Aparigraha (not to be desirous - in other words, non attachment). 31. When these restraints become universal, being unrestricted by any consideration of class, place, time or concept of duty, they become The Great Vow. 32. The five observances [Niyamas] are purity, contentment, moderation (mental and physical discipline), self study [Svadhyaya] and devotion to the God (Isvara) within. 33. When these restraints and observances are inhibited by improper thoughts, pondering upon the opposites is necessary. 34. Improper thoughts can lead to actions such as violence and harming that one can either perform by oneself or approve of when performed by another. They can be performed either through anger, greed or delusion and can be mild, moderate or intense. When these arise, they should be contradicted by pondering on the intense and unending suffering that they cause. A description of the results of cultivating the five Yamas: 35. As the Yogin becomes established in non-harming, all living creatures coming near him cease to be hostile. 36. When truthfulness is achieved, the results of the Yogin's actions become fruitful. 37. When non-stealing is established, all treasures present themselves (to the Yogin). 38. When one is not sexually promiscuous, one acquires spiritual and physical vigour. 39. When one becomes adept at not desiring, one acquires the knowledge of the how and wherefore of existence. A description of the results of cultivating the five Niyamas: 40. From purity follows a withdrawal from enchantment over one's own body as well as a cessation of desire for uneeded physical contact with others. 41. Also one acquires one-pointedness and purification of the mind, pleasantness of feeling, control of the senses and ability for self-realization. 42. From contentment, unsurpassed happiness is gained. 43. From the destruction of impurities, practice of austerities brings about perfection of the body and the organs. 44. From study of the Self, communion with the desired deity is established. 45. From devotion to God, the accomplishment of Samadhi (bliss, absorbtion) is attained. A description of the results of cultivating the third limb of the asthanga (asana, or posture): 46. Posture is made steady and comfortable . . . 47. . . . by attenuating effort and fluctuations of the mind to an endless degree, . . . 48. . . . and from that, no more assault from the pairs of opposites. 49. That (Asana) having been perfected, regulation of the flow of inhalation and exhalation is Pranayama (breath control). A description of the results of cultivating the forth limb, pranayama: 50. Pranayama has external operation (Vahya-vrtti) [Recaka - to restrict after exhalation], internal operation (Abhyantara-vrtti) [Puraka - to restrict after inhalation] and suppression (Stambha-vrtti) [Kumbaka - to restrict after both inhalation and exhalation]. These should be observed according to place [meaning meditation on where the air is: inside or outside of the body and also the amount of air], time [meaning the duration of the exhalation, inhalation and restrictions of breath: counting numbers as one holds breath or inhales or exhales, etc] and number [meaning the number of times these are done]. When proficiency is gained at these disciplines, the breath becomes long and subtle. 51. The fourth Pranayama transcends external and internal operations. [Kumbaka, the third type of breath control, is practiced only until the first Udghata is reached. Udghata is the rising up of the breath from the navel until it strikes the roof of the mouth. This must be brought about by mixing prana [in this case meaning inbreath] with apana [outbreath] gradually by degrees until both exist together in the head. This is a method for awakening the Kundalini, or serpent of potential spiritual energy that lies dormant in the base of the spine. This Kundalini awakening is a major preoccupation of Yoga. When the fourth type of pranayama is practiced, after reaching the first Udghata, the breath is able to travel through the Chakras gradually, until it reaches the top Chakra and Samadhi ensues. The four types of breath control also relate to the four types of consciousness: 1)waking (daily consciousness), 2) dreaming (transcendental consciousness), 3) deep sleep (cosmic consciousness), 4) and, in Sanskrit called, "Turiya" which means simply, "the fourth"(sometimes also called "God Consciousness"). So these two statements (section 2, #50 & #51) are also saying that achieving the highest consciousness ("the fourth") allows the mind to follow the breath through the Chakras - when one is applying meditation properly and vice versa, that is, that following the breath through the Chakras is the gateway to the highest consciousness.] 52. By that, the veil over manifestation (of knowledge) is destroyed. [Meaning, when one reaches the fourth state of breath control and the fourth state of consciousness, ignorance of our true nature is destroyed.] 53. (Moreover) The mind acquires fitness for meditative contemplation [Dharani]. A description of the results of cultivating the fifth limb, Pratyahara: 54. Pratyahara (restraining of the organs) takes place when the mind maintains awareness, yet does not mingle with the senses, nor the senses with sense impressions. This is when self-awareness blossoms. This is also sometimes called abstraction: the senses are removed from context, in other words, the senses do not come into contact with their objects [the senses withdraw from their objects - refusing to mistake the outward thing for the inward thing]. 55. In this way comes mastery over the senses. [Preliminary Yoga having been outlined, Patanjali now begins the third book by concentrating on steps six, seven and eight of the asthanga. BOOK III - RESULTS/SUPERNORMAL POWERS, OR ATTAINMENTS - [SIDDHI] Now that you've applied the earlier steps of the Asthanga and achieved a degree of purification from them, you are ready for the final steps (collectively called, "Samyama" which is often translated as “restraint”.) 1. Contemplation (Dharani) is the mind's (Chitta's) fixation on a particular point in space. 2. When that focal point of concentration is reached, the continuous flow of similar mental modifications is called Dhyani or meditation. [The mind's dialogue begins to shut down.] 3. When only the object of meditation shines forth in the mind, as though devoid of the thought of even the self (who is meditating), then that state is called Samadhi or absorption. 4. The three together [Dharani (concentration), Dhyani (meditation) and Samadhi (absorption)] on the same object is called Samyama. 5. By mastering that (Samyama), the light of knowledge (Prajna - transcendental wisdom) dawns. 6. It (Samyama) is to be applied to the stages (of practice) [It (Samyama) becomes effective by stages, or degrees. The stages should be taken in order, lower first then higher]. 7. These three (the last three limbs of the Asthanga) are internal practices compared with the previously mentioned ones (the first five limbs of the Asthanga). 8. But these three are also external compared to seedless meditation [Nirvija]. [Samyama with seed is still a preoccupation with external reality compared to the realm of seedless Samyama.] The next five statements describe the process of Niroda, or interception. [Understanding Niroda is a preperation for the Samkya philosophy, partially presented in statements 15 and 16. See also chapter 1, #50.] 9. When the mind is in the state of transformation called Niroda (interception), at that moment of interception, the transformations of interception (yoga contemplation [dharana]) take the place of the previous impressions (the samskaras, or subliminal activators). 10. The continuous increase in the intercepting transformations eventually make the mind steadier. 11. When unconscious Samadhi is accomplished, the distractions have settled and repeat of the interceptions have gained strength. Diminution of attention to the external stimulus and development of onepointedness is called modifications of the concentrative mind [Samadhi-parinama]. 12. When this state of meditation is reached, the past subsiding and the present rising modifications becoming exactly equal, one experiences the modifications of the stabilised state of the mind. This is called concentration transformation [Ekagrata-parinama]. 13. In this state, consciousness passes beyond the changes of inherent characteristics, properties and the conditional modifications of object or sensory recognition. In this state one gains understanding of essential attributes or characteristics of all knowable phenomena. The next two statements, 14 & 15, give the explanation for why one aquires the occult power mentioned in the next statement, 16. From then on, other occult powers are listed, based on how one focuses one's Samyama - combination of concentration, meditation and absorption: 14. The substratum of consciousness is that which is responsible for the fixity of existence through all its changes in characteristics (1. the latent characteristic: the quiescent, i e. past, connected with the guna Tamas) (2. the rising characteristic: i.e. present, connected with the guna Ragas,) and (3. the yet-to-be-named characteristic: unmanifest but remaining as potent force, i.e. future, that establishes one entity as specific, connected with the guna Sattva). 15. The change of sequence of characteristics is the cause of that thing's modifications within the mind. [This statement is meant to be seen in contrast with the previous concept; that the previous statement outlines that which is responsible for the fixity of existence and this statement outlines that which is responsible for the continuing changes. Applications of these two statements is to remind the Yogi that the mind takes on the shape of that which it perceives, and that occult powers in Yoga are based on the idea that if one changes the shape of things in the mind, one changes the shape of things in the objective world. On one hand, this stands as an Indian verification of the primary Majickal axiom, "as above, so below" and on the other hand it represents a uniquely introspective application of "internal re-ordering" of one's consciousness, millenia before the New Age conceptualized it. This seamless connection between mind and body; between the inner and outer world, is stated many times in the remaining portion of Chapter 3, below.] Here begins a list of the attainments: 16. By the application of Samyama over these three-fold changes (of property, character and condition - the three gunas), knowledge of the past and the future arises. 17. The sound of a word, the idea behind the word, and the object the idea signifies are often taken as being one thing and may be mistaken for one another. By Samyama over their distinctions, understanding of all languages of all creatures arises. 18. By the practice of Samyama on the perception of latent mental impressions, one can acquire knowledge of previous lives. [One gains knowledge of the workings of the Samskaras and their history.] 19. By practicing Samyama on notions, knowledge of other minds is developed. 20. The basis of the notion does not get known because that is not the object of (the Yogin's) observation. 21. When perceptibility of the body is suppressed by practicing Samyama on its visual character, disappearance of the body is effected through its getting beyond the sphere of perception of the eye. 22. From the above should be understood (by implication) the disappearance of sound and others. [In other words, the previous statement can be applied to the other senses too.] 23. Karma is either dormant or active. By practicing Samyama on Karma or on portents, fore-knowledge of death can be acquired. 24. By practicing Samyama on harmony towards happiness, compassion towards suffering, support towards virtue and indifference towards vice, strength is obtained therein. [This is a fulfillment of the statement on Karma Yoga in Sect. 1, #33.] 25. By practising Samyama on characteristics associated with certain animals, one can aquire those characteristics. [The strength of an elephant, the cunning of a fox, etc.] 26. By applying the effulgent light of the higher sense-perception (Jyotismati), knowledge of subtle objects, or things obstructed from view, or placed at a great distance, can be acquired. [This refers to the statement on Samkya philosophy and the essence of Sattva in Sect. 1, #36.] 27. By practising Samyama on the sun (the point in the body known as the solar entrance) the knowledge of the upper cosmic regions is acquired. [This solar entrance is the right nostril, the top of the pingala nadi. This statement refers to the study of "Ha" energy, or sun (male) energy. "Ha" is the first half of the word "Hatha." This also refers to upward moving prana, which is connected with the Anahata Chakra, so the "upper cosmic regions" also refers to the upper chest and upper physical regions]. 28. By practising Samyama on the moon (the lunar entrance) knowledge of the arrangements of stars is acquired. [This lunar entrance is the left nostril, the top of the Ida nadi. This statement refers to the study of "Tha" energy, or moon (female) energy. "Tha" is the second half of the word "Hatha."This also refers to downward moving prana [apana], which is connected with the Swadisthana Chakra, so the "arrangements of stars" also refers to the arrangements of various lower physical regions]. 29. By practising Samyama on the pole-star, motion of the stars is known. [This refers to the Sushumna Nadi, the channel of spiritual energy that goes through the central spinal column, in between the Ida Nada and the Pingala Nadi (mentioned in the previous two statements). 30. By practising Samyama on the navel plexus, knowledge of the composition of the body is derived. [This statement refers to the Manipura Chakra, and the digestive prana, called Samana, that is centered in it.] 31. By practising Samyama on the Visshuda Chakra, hunger and thirst can be subdued. [This refers to more than just physical hunger and thirst. The Visshuda Chakra is the seat of the pranic energy that controls glandular secretion and communication. 32. Calmness and fixity of the body is attained by practising Samyama on the bronchial tube. [Kurma Nadi, an energy channel connected with the type of prana called Udana, again, connected with speech and motivation. See also Sect 3, #40.] 33. By practising Samyama on the coronal light (Sahasrara Chakra), one can aquire the sight of the Siddhas [adepts]. 34. From practicing Samyama on the knowledge known as intuition (Pratibha), everything becomes known. [In the cultivation of intuition lies the true power of Yoga, but the intuition is not accurate without purity, devotion and daily practice (sadhana).] 35. By practising Samyama on the heart (Anahata Chakra), knowledge of the mind is acquired. 36. By practising Samyama on Purusha (who oversees all experiences and also their complete cessation), a knowledge regarding Purusha is acquired. [Experience (of pleasure or pain) arises from a conception which does not distinguish between the two extremely different entities of Purusha and Buddhisattva (nature appearing as higher intellect. Such experience exists for the sake of Purusha. Purusha must therefore be separated from experience in the mind of the Yogin.] 37. Thence (from the knowledge of Purusha) arise Pratibha (prescience, or predicting the future), Sravana (supernormal power of hearing), Vedana (supernormal power of touch), Adarsa (supernormal power of sight), Asvada (supernormal power of taste) and Varta (supernormal power of smell). [These are the sense organs, listed among the 24 Odic Tattvas.] 38. These powers are impediments to Samadhi, but are regarded as acquisitions in a normal fluctuating state of the mind. [In other words, occult powers are distractions on the path to enlightenment, but can be additions to daily consciousness . See also section 3, #52.] 39. When the cause of bondage gets weakened and the movements of the mind are known, the mind can get into another body. 40. By conquering the vital force of life called Udana [a form of Prana that is situated in the Vishudda Chakra, or throat center and is connected with glandular secretions and communication], the chance of immersion in water or mud, or entanglement in the thorns, is avoided and travel outside the body at will is assured [in other words, one will avoid being bogged down and can travel astrally. See also Section 3, #31 & 32]. 41. By conquering the vital force called Samana, [a form of Prana that is situated in the Manipura Chakra, or naval center and is connected with the process of digestion], one acquires radiance and lightness. 42. By Samyama on the relationship between the ether [akasa] and the power of hearing, divine sense of hearing is gained [Spanda, or theory of vibration, is a major study in yoga.] 43. By practicing Samyama on the relationship between the body and the ether [akasa] and by combining the mind with light things like the lightness of cotton wool, one is able to fly. 44. When the unimagined conception can be held outside and unconnected with the body, it is called Mahavideha or the great discarnate. By Samyama on that, the veil over illumination (of Buddhisattva) is removed. [Astral travel is a side effect of the removal of ignorance.] 45. By practising Samyama on the five qualities of the elements [Bhotas], one can attain mastery over them. The five qualities are: 1.gross (physical), 2. essential character or constant (qualities, such as fire is hot, water is wet, etc.), 3. subtle (these are Tanmatras, or subtle qualities within qualities: Sabdha Tattva: sound, Sparsa Tattva: feel, Rupa Tattva: form, Rasa Tattva: taste, Gandha Tattva: order), 4. inherent or all pervading, (the combination of gunas that pervade it - Sattva, Rajas, and Tamas), and 5. fruition-bearing or objective qualities (the form endowed to it for the end which it serves; the purpose for it). 46. Thereby one may become as tiny as an atom as well as gaining the following two abilities: 1. perfection of the body, and 2. non-resistence to duty. [Elaborated on in the two following statements.] 47. Perfection of body consists in beauty, grace, strength and adamantine hardness. [An outline of "perfection of the body" as mentioned in statement 45, above.] 48. One masters the senses by practising Samyama on - 1) the changes that the sense organs endure when contacting objects, and 2) on the power of the sense of identity, and 3) of the influence of the attributes, and 4) the experience all these produce. [Receptivity, essential character, I-sense, inherent quality and objectiveness of the five organs. An outline of "non-resistance to duty" as mentioned in statement 46, above. This parrallels the five qualities of the elements outlined in statement 45, above.] 49. Thence come powers of fleetness of the mind, unobstructed exercise of the senses and mastery over Pradhana. [Pradhana is the elements of nature in their primordial, unchanged state.] 50. To one established in the discernment between Buddhi and Purusha come supremacy over all beings, and omniscience. [Buddhi and Purusha are nature and consciousness, respectively. See also section, 2 #6 and sect. 3 #35. Buddhi, though perceived as the higher intellect, is still part of nature. Buddhi creates the Ankara [individual ego] and Manos [lower, instinctive-reactive mind] out of Chitti. They are all Odic Tattvas - physical states of existence. Purusa is Actinodic Tattva - partially physical, partially spiritual state of existence. See also sect 2 #17.] 51. By also renouncing the above discrimination [the discernment between Buddhi and Purusha] comes the destruction of the seeds of attachment, therefore absolute independence from bondage [the bondage that comes from ignorance of our true nature]. 52. When one becomes adept at these procedures, one will encounter invitations from many angels and demons who will wish to share their secrets. This too, is a distraction on the path to enlightenment. 53. By practising Samyama on single moments and their succession one attains the ability to differentiate between the self and the non-self. 54. When two objects or experiences cannot be discerned from their temporal characteristics because those characteristics appear identical, they can be differentiated by the above discrimination [meaning, an adept can use the discrimination outlined in the previous statement to tell two things apart, if they appear identical]. 55. The above discernment is intuitional, and applies at all times and all places to all things. [This discernment is called, "Taraka-jnana," the knowledge that saves one from the bonds of the world.] 56. When Buddhi has attained the purity of Purusha, liberation takes place. [Again, when Buddhi, which is the higher intellect and still part of nature, has attained the purity of Purusha, which is pure consciousness and part of spirit, one is liberated from suffering; one perceives one's true being. This stage is called, "Kaivalya" meaning literally, "alon-ness" or "without influence" described in detail in the next chapter.] BOOK IV - LIBERATION - [KAIVALIA] In this section, statements 1 thru 21, Patanjali is presenting the argument for why one must "go beyond" magickal powers and traditional morality, as he has begun to outline towards the end of Section 3. He's stating the predicament of the soul, so to speak, even after one has achieved majickal attainments, presenting useful and non-useful transformations of the mind and person. In statements 22 thru 34, Patanjali finishes describing how liberation is reached. This is like a philosophical counterpart or conclusion to the path of Yoga (the path to Samadhi) presented in Section 1. 1. The attainments come with birth or are attained through herbs, incantations, austerities or meditation. [By birth is meant one's karmic predisposition. "Attainments" is, I believe, the best interpretation of the word "Siddhi." He's saying that supernormal powers come as a by-product of progress on the path of Samadhi. By supernormal powers he's referring of course to those outlined in Section 3, but he means the Majickal powers that come as a result of taking the action to be on the path that leads to enlightenment. This is made clearer soon. By" herbs," he means psychotropic substances that alter one's state of consciousness, as all indigenous cultures all over the world have discovered. By "austerities," he means the path of renunciation, or self-denial, as an expression of detachment. By "incantations," he means majickal spells or mantras. It is interesting that in Yoga, the two are interchangable on a certain level. The Yoga Shikha Upanishad states that there are two types of Siddi’s: artificial (kalpita) and natural (akalpita). The artificial Siddis are produced by herbs and majick. The natural kind are a byproduct of Yoga practice, and are an obstacle on the path to enlightenment, other than that they may inspire the Yogi to continue to progress in his work. ] 2. The other kinds of transformations are by the flow of nature [Prakritis]. [Transformations other than the ones mentioned in the previous statement, in other words, powers that don't come from being on the path that leads to enlightenment are from nature, rather than consciousness. Transformations here can mean individual mental transformations ("chitti vritti" or personal transformation on a much larger scale.] 3. The transformations of this second type (created by the flow of nature) are of no use in putting into motion changes in the world. It is a question of removal of obstacles, like a farmer breaking down the barrier to let the water flow. [The hindrances being removed by the causes of the attainments - that is, yoga practice, nature transforms by itself. Our liberating actions simply remove obstacles so that transformations can take place naturally. Transformations that do not come from the Yogic attainments, but are the result of the flow of nature, do not create genuine and lasting changes. Remember, buddhi, the intellect, is part of nature, not pure consciousness. See also sect. 2 #5 and sect. 2 #23 - 25] 4. All created minds are constructed from pure I-sense (Asmita). [Our sense of being creates our different states of mind. The I-sense and their created minds are part of nature, not consciousness; the kinds of consciousness-transformations mentioned in the second statement, above.] 5. One (principal) mind directs the many created minds in the variety of their activities. [Pure consciousness (Purusa, the first mind) directs all the minds of the second type.] 6. Among these "created minds" (states of consciousness: minds with supernormal powers), those obtained through meditation are without any subliminal imprints [Subliminal imprints - Samskaras - create Karma and keep us thinking in ruts. In other words, states of mind created by meditation don't contain any karma]. 7. The actions of others are either black or white or both black and white. The actions of the Yogin are none of these. [This relates to the previous statement: Yogins detach from good, evil or a mixture of the two, when they attain states of consciousness through meditation, therefore, states without Karma or subliminal imprints.] 8. Thence (from the other three varieties of Karma: good, evil, or a mixture of the two) are manifested the subconscious impressions appropriate to their consequences. [Again: subliminal imprints - Samskaras - create Karma, good, bad or mixed]. 9. Because of the difficulty in detaching from memories and their corresponding latent impressions, the relationship of cause and effect continues even through successions of reincarnations separated by space and time. [Karma continues through many lifetimes, even among them (can be interpreted as many states of mind or many incarnations) though seperated by class, space, or time on account of the correspondency of memory and impressions.] 10. Since the desire for self-welfare has no beginning or end, it follows that the subconscious impressions from which it arises also have no beginning or end. 11. Ruts in behavior patterns [Vasanas] caused by latent impressions [Samskaras] are held together by cause, result, refuge and supporting object, and they disappear when these factors are removed. ["Cause" means the experiences that created the impressions, in this life or a previous life. "Result" means that one of the main things that holds the samskara together is the payoff that you get from it; whatever it is that you think you're going to get from it. "Refuge" means the supporting matrix of people, memories and actions, etc. in your life that keep reinforcing and enabling the samskara. "Supporting Object" means the actual object of the samskara (in the case of alcoholism, it would be alcohol; in the case of an abusive relationship it would be that person you have the relationship with; in the case of compulsive spending, it would be the thing you want to buy, etc.] [See also Section 2 # 18. This theme re-enters in Section 4, #32.] 12. The past and the future are in reality present in their fundamental forms, there being only difference in the characteristics of the forms taken at different times. [Characteristics change as time passes; future results are the manifestations of previous actions.] 13. Characteristics, which are present at all times, are manifest and subtle, and are composed of the three Gunas [the elements of nature that are continuosly transforming and presenting the senses with this play of consciousness (Lilas) that we call human experience]. 14. On account of the co-ordinated mutation of the three Gunas, an object appears as a unit. 15. Though the thing is the same, the object and its knowledge follow different paths, that is why they are entirely different on account of there being separate minds. [In reference to the previous statement, though an object appears as a unit, knowledge of that object may be very different from the object itself, on account of the mind's perception of it being coloured by previous experiences, emotions, etc. Contemporary psychology tells us today that, when an experience enters our unconscious, the form and the response to it may separate from each other beneath the surface of awareness.] 16. An object is not dependent on one mind, because if it were so, then what will happen when it is not cognised by that mind? [Again, in relation to the previous two statements, there are many interpretations of an object because all minds are not the same mind.] 17. External objects are known or unknown to the mind according as that mind needs to be colored by it. [This relates to the previous statements in 2 #16 and 2 # 21 that the objective world exists for the purpose of educating the soul. Here it says that specific experiences take place for specific minds.] 18. On account of the immutability of Purusha who is master of the mind, the modifications of the mind are always known or manifest. [All experiences are equally known to the consciousness that sees all. This refers to the previous three statements.] 19. It (the mind) is not self-illuminating, being an object itself (knowable). [This again refers to the observation that Buddhi, the higher intellect, is part of nature, not pure spiritual conscousness. Buddhi cannot illuminate itself; it needs to be illuminated by something else. Buddhi is not Purusha, though the tendency is to mistake the former for the latter.] 20. Besides, both (the mind and its objects) cannot be cognised simultaneously [by that mind, in other words, an individual mind cannot grasp itself and its objects at the same time]. 21. If the mind were to be illumined by another mind then there will be repetition ad infinitum of illumining minds and intermixture of memory. [This is saying that individual minds do not generally read each other spontaneously, as if connected in a series of electrical currents.] 22. (Though) Untransmissible, the metempiric Consciousness getting the likeness of Buddhi becomes the cause of the consciousness of Buddhi. [The source of spiritual consciousness creates the natural intellect by first resembling it. By "Untransmissible" Patanjali means that the Self does not actually enter the intellect, rather the intellect comes to resemble it in form.] 23. The mind-stuff being affected by the Seer and the seen, is all-comprehensive. [Chitti is affected by both nature and consciousness, and is capable of grasping both.] 24. Even though the mind is variegated by innumerable subconscious impressions and tendencies, it exists for another [for the soul], because it is made of compound substances [it acts conjointly]. [The mind is made up of the samskaras and vasanas - the ruts of thinking - and this conglomerant exists for the purpose of ultimately perceiving pure consciousness, or Isvara, which is not made of compound substances, but is oneness.] 25. For one who has realised the distinctive entity [Purusha], inquiries about the nature of the Self cease. [When you remove the veil of ignorance (chitti vritti) the mind reflects the soul insted of the Gunas.] 26. (Then) The mind inclines towards discriminative knowledge and naturally gravitates towards the state of liberation. [It is the natural tendency of the mind to seek liberation. The mind is not only the source of suffering, but also the engine of liberation] 27. Through its breaches (from the breaks in discriminative knowledge) arise other fluctuations of the mind due to residual latent impressions. [Breaks in discrimination reveal deeper samskaras.] 28. It has been said that the removal of these fluctuations follows the same process as the removal of the previous afflictions. [Continue the same process to remove these deeper afflictions. By "It has been said" some scholars contend that Patanjali himself followed the process of Yoga up to this point but went no further, and from here on he is simply repeating the teachings of his own masters.] 29. When one detaches even from omniscience one attains perpetual discriminative enlightenment from which ensues the concentration known as Dharmamegha (the virtue-pouring cloud). 30. From that, afflictions and actions cease. [The afflictions outlined in Section 2, 3 thru 15.] 31. The infinity of knowledge available to such a mind freed of all obscuration and property leads to the recognition of the essential oneness of all existence. The range of what has to be known becomse inappreciable. 32. After the emergence of that (virtue-pouring cloud), the Gunas, having fulfilled their purpose, cease their sequence of transformation. [Nature ceases to appear in linear sequence. When the Gunas have done their job, they return to their primordial balance (Pradhana). This statement has sometimes been interepreted to mean that death ensues. However, a primary concept of Yoga is that of "Jivan-Mukta", which means literally, "Enlightened while still living." For this being, as it has been said: All of the daily experiences of life, though still issuing forth, cease to penetrate the mind any more. The mind, while going about the daily tasks of living, remains perfectly at rest. 33. The succession of transformations has, as its counterparts, moments and is cognised only at the last stage of the transformation. [Lastly comes an understanding of how the succession of transformations of consciousness works.] 34. The state of the Self-in-Itself [Kaivalia] or liberation is realised when the Gunas (having provided for the experience and liberation of Purusha) are without any further purpose to fulfill anything and disappear into their causal substance [Pradhana]. In other words, it is absolute Consciousness established in Its own Self. The mind eventually, through daily practice, comes to an advanced state where, while performing all the tasks of life, is no longer subject to their results: Chitti and Ishvara are one. [This is a fullfillment of the first four statements at the beginning of the book.]