Yoga Philosophy

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THE YOGA SUTRAS
The Yoga Sutras within the context of the philosophical lineages of India

The three main schools. There are three main philosophical traditions within India (Dharsana), each system had the same goal: Everyone seeks mental freedom and spiritual emancipation. Freedom in life and the 3 main schools basically differ in how they define what freedom is, and how freedom can be achieved. Freedom as the power of self determination reviewed to the purified will and the pacified mind on the fire of the practice.
The three main schools (Dharsanas)

  • Classical Yoga of Patanjali, also called Raja Yoga: Royal Yoga, around 2d Century
  • Advaita Vedanta of Shankara, around 8th Century
  • Shivaism of Kashmir which flourished around the 9th – 11th Centuries

Classical Yoga and the Yoga Sutras The main texts of Classical Yoga is the Yoga Sutras of Patanjali. In the text we have four chapters called Padas:

  • Samadhi Pada: The means for enlightenment.
  • Sadhana Pada: Spiritual practices
  • Vibhutti Pada: Siddhis or yogic powers
  • Kaivalya Pada: States of liberation

The three group of teachings inside the Yoga Sutras: The four chapters can be studied inside three group of teachings. In the first group of teachings the Master explains that everything is light, that our nature is Samadhi (conscious union with our Divine nature). The second group of teachings, the Master explains that we can not feel our pure nature because we have kleshas: mental limitations, Karmic seeds (patterns of the past) and toxic emotional tendencies. In the third section of teachings the Master explains the way to reach inner peace, and establish the steps for that process.

  • Samadhi yoga: First section: everything is Samadhi, everything is freedom.
  • KRIYA YOGA: purification of The klesas: Second section, the limitations that impede peace of mind.
  • Ashtanga yoga:Third section: What are the steps to obtain inner freedom? Divided in turn in eight steps called ashta eight, angas or arm: Ashtanga. This group of teachings is divided into three sections of practice, Ashatanga yoga Eight steps of Patanjali
    • Yamas, Nityamas moral standards,
    • Asana, Pranayama, Pratyahara physical practices
    • Dharana, Dhyana, Samadhi subtle practices

Historical bases of the classic Yoga of Patanjali, based on the philosophical school: (Darshana) of Samkhya, of which classical yoga takes the understanding of the Ayurveda medicine, and its vision of the cosmos, and from which it also takes certain rigorous ascetic practices. Classical yoga distills and extracts the best of the Samkhya school. It breaks down and numbers for the first time a systematic method that brings together the main teachings of yoga. It contains 196 sutras or short sentences about yoga. It is assumed that it arose in response to the rise of Buddhism, which also has eight steps. This scripture is considered the Bible of yoga. It is used as a philosophical cornerstone for the main physical yoga schools around the world.

FIRST group OF TEACHINGS – SAMADHI: beatitude

SUTRA 1.1: ATHA YOGANUSHASHANAM
(Translation) Now, instruction on Yoga.
(Meaning) Only in the “now” does the true Yoga happen.
SUTRA 1.2: YOGA CHITTAVRITTI NIRODAHA
(Translation) Yoga is Nirodaha, control or quietness of chittavritti, the movements, waves of the mind.
(Meaning) In the state of Yoga, the mind becomes quiet (by herself)
Sutra 1. 3 TADA DRASTUH SVARUPE VASTHANAM.
(Translation) The seer is then established in his own essential and fundamental nature.
(Meaning) Then, the one that sees remembers its his own true nature.
SUTRA 1.4: VRTTI – SARUPYAM ITARATRA.
(Translation) In other moments, there is identification with the mental movements.
(Meaning) In the other states there is assimilation ( of the seer) with the movements (of the mind).
SUTRA 1.12: ABHYASA VAIRAGYA TANNIRODHAH
(Translation) The means to restrict the movements of the mind are practice and detachment.
(Meaning) Both practice and non-reaction are required to still the patterning of consciousness.
SUTRA 1.20: SHRADDHA VIRYA SMRTI SAMAADHIPRAJNAA PURVAKAH ITARESHAAM
(Translation) There is Shraddha: faith, Virya: enthusiasm, courage, Smrtti: memory. Therefore, Samadhi and Prajna, the clear wisdom. This is the basis of Abhyasa. practice which is regularl
(Meaning) With courage , vigour, confidence and by trusting  yourself , everything is easier

Study Guide In life it is almost impossible to achieve something great without any great effort and commitment, and when you follow a spiritual path, like yoga, it is also necessary to adopt this attitude. Yoga  leads you to see how the operations of the mind work, allowing you to take responsibility for the construction of your own life.

Essential teachings in the first group When we create the conditions, the true yoga happens by itself.

  • The practice of becoming the observer allows the mind to quieten (by herself).
  • The qualities to live in depth lives, we must find the determination to make them fully our own.

The key of success for Patanjali:

  • Abhyasa (practice) – Vairagya (detachment): Sutra 1.12
  • Shradda (faith, trust) – Virya (enthusiasm, courage): Sutra 1.20
  • Abhyasa (practice) – Ishvara Pranidhana (the pious offering to the Lord)
  • Tapas (the heat – a warm desire for the reunion with God) – Ishvara Pranidhana: Sutra 2.1


Self quiz: Have you experienced Samadhi? What were you doing? How would you describe Samadhi? How do I bring these ancient teachings to my modern day day life and daily routine? Give three suggestions you would recommend to a friend who wants to experience Samadhi.

SECOND group OF TEACHINGS: KRIYA YOGA, purification of the limitations

SUTRA 2.1: TAPAH SVADHAYAYA ISAVARAPRANIDHANANI KRIYAYOGAHA
(Translation) The acts of Yoga are Tapas (austerities), Swadhyaya (the study of oneself) and Ishwara Pranidhana (dedication to The Lord).
(Meaning) Dedication of every breath to God is true study and austerity.

SUTRA 2.2: SAMADHI BHAVANARTHAH kLESHA TANUKARANARTHASCA
(Translation) We practice Yoga for two reasons: Samadhi Bhavana, to cultivate the state of Samadhi and to weaken Klesas or afflictions of the mind.
(Meaning) when we cultivate inner peace we became free from our limitations.

Sutra 2.3 AVIDYASMITA – RAGA – DVESABHINIVESAH KLESAH.
KLESAS: Afflictions, Types of suffering Incorrect identification.

  • Avidya – ignorance about our true nature.
  • Asmita – the ego, identification with individuality, Incapacity of perceiving beyond.
  • Raga – the movement towards passion.
  • Dvesha – hate or aversion, movement outwards.
  • Abhinivesha – attachment to life, attachment to the body.

(Meaning) The concealment of our nature is part of the learning from our freedom we can choose, when we realize we start a path, negative experiences do serve us a basis to grow towards the light.

Study guide The path of Clasical Yoga also called Raja Yoga, is a path that combines all Paths in one.

  • Heart Bhakti Yoga (Ishwara Pranidhana): devotion to God and surrender to practice
  • Mind Jnana Yoga (Svadhyaya): self study and recognition of our essential nature
  • Body Karma Yoga (Tapas): ardent practice with enthusiasm

Self-quiz: Within your Asana practice, have you ever practiced Swadhyaya, dedicating everything to your Higher Self? How did it affect your intention, understanding of biomechanics your levels of enthusiasm? reflect on it, write in Your diary.
Observe for a whole day what your tendencies are with which you leave your peaceful center, write them down in your journal and exercise yourself by returning to the observer through the practice of conscious breathing.

THIRD Group OF TEACHINGS: Ashtanga Yoga, the branches of yoga

SUTRA 2.28:YOGAANGAANUSTHAANAAT ASHUDDHIKSAYE JNAANADPTIH AANIVEKADHYAATEH

  • Asuddhi: a process of purification in which the samskaras are burnt, the kleshas are freed.
  • Jnana: the highest knowledge.
  • Aavivekakahyaateh: The Supreme highest knowledge.
  • Diptih: It shines outwards.


(Meaning) When one practices Yogaanga (the branches of yoga) one becomes an Anusthanat, which means that when somebody has practiced yoga for a long time he/she is established in the branches of yoga and he/she becomes unbreakable/ unshakeable.

SUTRA 2.29: YAMA NIYAMA ASANA PRANAYAMA PRATYAHARA DHARANA DHYANA SAMADHI ASHTANGA
8 Limbs of Ashtanga

YAMAS (restrictions of the mind):

  • Ahimsa: Do not harm.
  • Satya: Truthfulness.
  • Asteya: Do not rob/steal/cheat.
  • Brahmacharya: To have ethical behaviour, sexual moderation or chastity, to relate to others with unconditional love or integrity.
  • Aparigraha: Do not get attached. Absence of avarice, Self-sufficiency, voluntary simplicity.


NIYAMAS (internal restrictions):

  • Saucha: Purity, cleanliness, order.
  • Santosha: Contentment, equanimity/impartiality, acceptance.
  • Tapas: Intense Desire to unite with God expressed by:
  • Swadhyaya: The study of oneself, self-inquiry, study or chanting of the sacred texts, quest for the unknown (divinity) in the known (physical world)
  • Ishwara Pranidhana: Pious offers to the Lord


Physical practices

  • Asana: Sitting posture.
  • Pranayama:“ breath control”. Meaning: pran + ayama = to free the breath.
  • Pratyahara: Retract the senses towards the centre.


Subtle practices

  • Dharana: Concentration: to focus on an interior or exterior object of meditation.
  • Dhyana: Prolong the concentration on the object of meditation. “Sukan Tatrak”
  • Samadhi: Absorption. Patanjali: Samadhi is when your mind is so absorbed in the object of meditation that that object shines by itself, as if the nature of oneself were empty.

Study guide Self Quiz: Bring the Yamas and Niyamas in to your daily routine. Instead of getting angry with the driver on your way to work, Practice one of the Yamas or Niyamas.
Give three examples for Yamas and Niyamas you can practice to enhance your day and journal your experience.

THE YOGA SUTRAS General teachings

About Hatha Yoga and Asana
Sutra 2.46: STHIRAM SUKHAM ASANAM
(Translation) “posture / seat, is one that is prolonged and comfortable”.
(Meaning) Sthira Sttithi Sukam Asana the great pleasure of the practice is obtained when the presence is prolonged, and naturally we take root in the inner Self.
Sutra 2.47: Posture becomes effortless, become aware of the infinite, and have a glimpse of the Self.
Sutra 2.48: With time, one is undisturbed by the pairs of opposites.
Sutra 2.49: When the body is calm, the attention on the breath begins and the door of Prana is opened = pauses between breaths, plenitude and void.
Tasminsati – Consumed in the self
Svasa Prasvasayoh – Inhalation y exhalation
Gativicchedah – To cut or interrupt the flow
Pranayamah – Regulation of the vital force

About other People and Emotions
Sutra 1.33: MAITRI – KARUNA – MUDITIPEKSANAM SUKHA – DUKHA – PUNYAPUNYA – VISAYANAM BHAVANATAS CITTA PRASADANAM.

Maitri – Cordiality
Karuna – Compassion
Mudita – Gaiety
Upeksah – Indifference
Sukha – Pleasure
Dukha – Pain
Punya – Virtue
Apunya – Vice

(Translation) Cordiality for the ones who enjoys. Like ourselves in our practice. Compassion for the ones who suffer or have illnesses. Gaiety for the virtue, we celebrate each time we do something good. Indifference for the vicious or for our vices (patience or luminous space).
(Meaning) The mind is clarified cultivating attitudes like friendship, compassion, joy and indifference towards happiness, suffering, virtue and vice respectively .

About Enlightenment
Sutra 3.4 Trayam ekatra samyamah
(Meaning) the union of dharana, dhayana y Samadhi on an object is Samyama (absorption).
Sutra 3.56 Sattva purusayoh shuddi samye kaivalyam iti
(Meaning) when the peaceful mind reaches the purity of the Self, then there is freedom.
Sutra 4.1 Janma ausadhi mantra tapah Samadhi siddhayah
(Meaning)The progress in the spiritual path is measured by how we make use of our Siddhis- in alignment with the Divine.
Sutra 4.25 Vishesa darshinah atmabhava bhavanavirvtti
(Meaning) when one has seen the distinction between the Light of the Soul and the Colours of the Mind, all the preconceived ideas about independence of the colours are dissolved.

Study guide
Self-quiz:
The Yoga Sutras are a text that can be converted into practical teachings in your life. How will you do this? Use the three circles of teachings to give a full summary. A) your practice of Hatha yoga B) the world and others C) your relation with the dimension of your inner consciousness.

YOGA SUTRAS, THE TEXT
YOGA SUTRAS OF PATANJALL

In general it is a practical / theoretical manual on spiritual realization. The Sutras, are a method that transmit a body of teachings and practice in such a way that a person can memorize it with the least possible words, it contains four chapters, these teachings are not linear so I have divided the text into three sections of knowledge.

Three knowledge sections
The three main groups of teachings with which to study the text help you understand the logic with which they were created, these three groups of teachings travel over the four chapters of the book and help you to give life to this jewel of wisdom. In some cases they coincide with the traditional organisation of the book’s chapters. You will find your most important sutras bold and framed to reflect, and bring to your daily reality.

The teachings by section of the Yogasutras
This sections are model units of teachings that assist you on accessing the meaning of the Yogasutras

  • Central discussion about Samadhi always delivers the essential truths first,
  • The limitations along the way, philosophy that concerns the practitioner, pros and cons.
  • The Eight steps to reach Samadhi, practices in a staggered way. Third level of teaching, a broader explanation to understand the means to reach that state.

A) FIRST section OF TEACHINGS “Samadhi” ALL IS ONE

I.- CHAPTER ONE SAMADHI PADA (Section of Samadhi)

1) ATHA YOGA NUSASANAM
Now we expose the Yoga.

2) YOGAS CITTA-VRTTI – NIRODHAH.
Yoga consists in the inhibition of the modifications of the mind.

3) TADA DRASTUH SVARUPE VASTHANAM.
The seer is then established in his own essential and fundamental nature.

4) VRTTI – SARUPYAM ITARATRA.
In the other states there is assimilation ( of the seer) with the modifications (of the mind).

5) VRTTAYAH PAÑCATAYYAH KLISTAKLISTAH.
There are five modifications of the mind and they may or may not be painful.

6) PRAMANA – VIPARAYAYA – VIKALPA – NIDRA – SMRTAYAH.
They are: the right knowledge, the erroneous knowledge, fantasy, dreaming state and memory.

7) PRATYAKSANUMANAGAMAH PRAMANANI.
The right knowledge is based on the direct experience, inference or testimony.

8) VIPARYAYA MITHYA – JNANAM ATAD – RUPA – PRATISTHAM.
The wrong knowledge consist in a false concept about a thing which real form does not correspond to.

9) SABDA – JÑANANUPATI – VASTU- SUNYO VIKALPAH.
Fantasy is an image created by words and without any substance to support it.

10) ABHAVA – PRATYAYAHAMBANA VRTIR NIDRA.
The dreaming state is the modification of the mind based on the absence of mental content.
11) ANUBHUTA – VISAYASAMPRA MOSAH SMRTIH.
Memory consists in not letting go of an object which has been experienced.

12) ABHYASA – VAIRAGYABHYAM TAN – NIRODHAH.
Constant practice and non-attachment cause the vanishing of the modifications of the mind.

13) TATRA STHITAU YATNO ‘ BHYASAH.
Abhyasa (practice) is the effort to firmly establish oneself in this state. ( of citta-vritti-nirodha)

14) SA TU DIRGHA-KALA – NAIRANTARYA SATKARASEVITO DRDHA BHUMIH.
The practice becomes firm (abhyasa) when it is applied for a long time, uninterruptedly and with a reverent devotion.

15) DRATANUSRAVIKA – VISAYA – VITRSNASYA – SAMJHA VAIRAGYAM.
In the house of he who has stopped desiring objects, seen or not seen, the conscience of the perfect domain (on the desires) is vairagya.

16) TAT PARAM PURUSA KHYATER GUNAVAITRSNYAM.
When even the smallest desire has disappeared by the gunas, due to the conscience of Purusha, this is the Supreme Vairagya.

17) VITARKA – VICARANANDASMITANUGAMAT SAMPRAJNATAH.
Samprajnatah Samadhi is that which is accompanied by reasoning, reflexion, beatitude and a sense of existence.

18) VIRAMA – PRATYAYABHYASA – PURVAH SAMSKARA – SESO ‘ NYAH.
The other Samadhi (Asamprajnatha) is the impression which remains in the mind after abandoning Pratyaya (content of the mind) thanks to practice.

19) BHAVA – PRAHYAYO VIDEHA – PRAKRTILAYANAM.
When concentration is not correct , in the case of Videhas and Prakrtilayas, the birth is the cause.

20) SRADDHA – VIRYA – SMRTI – SAMADHI – PRAJÑA PURVAKA, HARESAM.
In the case of the others (Upaya – Prahyaya yogis) it is preceded by faith, energy, memory and the tremendous intelligence necessary for Samadhi.

21) TIVRA – SAMVEGANAM ASANNAH.
Samadhi is nearer to those whose craving (for samadhi) is intensly strong.

22) MRDU –MADHYADHIMATYRETVAT TATO’ PI VISESAH.
Another difference occurs depending on the softness, medium and strong ( of the used means).

23) ISVARA – PRANIDHANAD VA.
Or else by the surrender of oneself to God.

24) KLESA – KARMA – VIPAKASAYAIR APARARMSTAH PURUSA – VISESA ISVARAH.
Isvara is a particular Purusa which is not affected by the afflictions of life, neither actions nor results, nor the impressions produced by those actions.

25) TATRA NIRATISAYAM SARVAJNA BIJAM.
With this, there is the highest level of omniscience. It is limitless joy. Knowledge is a seed.

26) SA PURVESAM API GURUH KALENANA VACCHEDAT.
Not being conditioned by time, it is the master back up to the Ancients.

27) TASYA VACAKA PRANAVAH.
Its designation is “OM”.

28) TAJJAPAS TAD – ARTHA – BHAVANAM.
Its constant repetition and the meditation on its meaning.

29) TATAH PRATYAK – CETANANDHIGAMO’ PY ANTARAYA – BHAVAS’ CA.
From this, comes the disappearance of the obstacles and the withdrawal of the conscience.

30) VYADHI – SHYANA – SAMSAYA PRAMADALASYA – VIRATI – BHRANTI DARSANALBDHABHUMI – KATVANAVASTHITATVANI CITTA – VIKSEPAS TA’ NTARAYAH.
Sickness, lassitude, doubt, negligence, sloth, worldiness, error, not to be able to reach a state, instability, these (nine) are the obstacles which cause distraction of the mind.

31) DUHKA – DAURMANASYANGA MEJAYATVA – SVASA – PRASVASA VIKSEPA – SAHABHAVAH.
Pain (mental), depression, nervousness and disordered breathing are the symptoms of a distracted mental condition.

32) TAT PRATISEDHARTHAM EKA – TATTVABHYASAH.
In order to remove these obstacles, one must constantly practice a truth or a principle.

33) MAITRI – KARUNA – MUDITIPEKSANAM SUKHA – DUKHA – PUNYAPUNYA – VISAYANAM BHAVANATAS CITTA PRASADANAM.
The mind is clarified cultivating attitudes like friendship, compassion, joy and indifference towards happiness, suffering, virtue and vice respectedly.

34) PRACCHARDANA – VIDHARANABHYAM VA PRANASYA.
Or else by the exhalation and retention of the breath.

35) VISAYAVETI – VA PRAVRTTIR UTPANNA MANASAH STHITI – NIBANDHANI.
The activation of superior senses also help to establish mental firmness.

36) VISOKA VA JYOTISMATI.
Also the calm and luminous states. (inwardly experimented).

37) VIHA –RAGA – VISAYEM VA CITTAM.
Also the mind fixed on those who are free from attachments (acquired firmness).

38) SVAPNA – NIDRA – JÑANALAMBANAM VA.
Also (the mind) that it backs itself on the knowledge derived from dreams or deep dream (acquires firmness).

39) YATHABHIMATA – DHYANAD – VA.
Or meditation as one likes.

40) PARAMANU – PARAMA – MAHATTVANTO’ SYA VASIKARAH.
Perfect meditation. Its domain extends from the smallest athome to the biggest infinite

41) KSINA – VRTTER ABHIJATASYEVA MANER GRAHIKR – GRAHANA GRAHAYESU TATSTHA – TADANJANATA SAMAPATTIH.
In the case of those which Citta – Vrttis have almost been anihilated, the fusion in one of the knower, the knowledge and what is known occurs as in the case of a transparent jewel ( on a coloured surface).

42) TATRA SABDARTHA – JÑANA – VIKALPAIH SAKIRNA SAVITARKA.
Savitarka Samadhi is that in which the knowledge based only on words, the real knowledge and the ordinary knowledge based on sensorial perception or on discernment are intertwined and the mind alternates among them.
43) SMRTI – PARISUDDHAV SVARUPA – SUNYEVARTHA – MATRA – NIRBHASA NIRVITANKA.
When the memory is clarified, when the mind looses its primordial nature (subjetivity) and only the real knowledge of the object shines, Nirvitarka Samadhi is achieved.

44) ETAYAIVA SAVICARA NIRVICARA CA SUKSMA – VISAYA VYAKHYATA.
Therefore, (with what it has been said in the two precedent sutras) the Samadhis Savicara and Nirvicara and the most subtle states have been explained.

45) SUKSMA – VISAYATVAM CALINGA – PARYAVASANAM.
The state of Samadhi related to the subtle objects extends up to the estate of alinga (the subtlest level) of the gunas.

46) TA EVA SABIJAH SAMADHI.
(The states related with the subtle objects) only constitute the Samadhi with “Seed”.
47) NIRVICARA – VAISARADYE’ DHYATMA – PRASADAH.
When achieving the extreme pureness state of the estate of Nirvicara, the spiritual light is dawning.

48) ATAMBHARA TATRA PRAJNA.
There, the consciousness is pierced with truth.
49) SRUTANUMANA – PRAJÑABHYAM ANYA – VISAYA VISESARTHTVAT.
The knowledge obtained by the inference or testimony is different from the direct knowledge obtained in the superior states of consciousness, because that one is limited to a particular object.

50) TAJ – JAH SAMSKARO’ NYA – SAMSKARA – PRATIBANDHI.
The impression produced by it (Sabija Samadhi) is an obstacle for the other impressions.
51) TASYAPI NIRODHE SARVA – NIRODHAN NIRBIJAH SAMADHI.
When even this is suppressed due to the suppression of all the modifications of the mind, Samadhi “ without seeds”is attained.

B) SECOND seccion OF TEACHINGS “SADHANA” PRACTICES

II.- CHAPTER TWO SADHANA PADA (SECTION OF THE PRACTICE)

1)TAPAH- SVADHYAYESVARA – PRANIDHANANI KRIYA – YOGAH.
Austerity, the study of oneself and the surrender to Isvara constitute the preliminar yoga (kriya yoga). Tapas = discipline, the study of the Self.

2) SAMADHI – BHAVANARTHAH KLESA – TANUKARA – NARTHAS’ CA.
(Kriya Yoga) is practised to mitigate the Klesas and produce the Samadhi. Klesas = affliction or suffering.

3) AVIDYASMITA – RAGA – DVESABHINIVESAH KLESAH.
Great afflictions or causes of all pains of life are (1) not being able to be conscious of reality, (2) the sense of egotism o “Iness”, (3) the attractions and repulses towards the objects and (4) the strong Desire for living.

4) AVIDYA KSETRAM UTTARESAM PRASUPTA – TANU – VICCHINNODARANAM.
Avidya (ignorance) is the source of the others, either in the dormant way, attenuated, alternated or expanded.

5) ANITYASUCI – DUHKHANATMASU NITYA – SUCI – SUKHATMAKHYATIR AVIDYA.
Avidya consists in taking the non-eternal, impure, bad and non Atman as if it was the eternal, pure, good and Atman, respectively.

6) DRG – DARSANA – SAKTYOR EKATMATEVASMITA.
Asmita consists in the identity or fusion of power of conscience(Purusa) with the power of cognition(Buddhi).Confuse the Self with what the mind sees

7) SUKHANUSAYI RAGAH.
Raga is the attraction which accompanies pleasure.

8) DUHKHANUSAYI DVESAH.
Dvesa is the repulsion which accompanies pain.

9) SVARASAVAHI VIDUSO ‘ PI TATHA RUDHO ‘ BHINI – VESAH.
Abhinivesa is the strong desire for living which dominates even the sages.

10) TE PRATIPRASAVA – HEYAH SUKSMAH.
From these, the subtle, may be reduced taking them back to their origin.
11) DHYANA – HEYAS TAD – VRTTAYAH.
Their active modifications must be suppressed by meditation.

12) KLESA – MULAH KARMASAYO DRSTADRSTA – JANMA – VEDANIYAH.
The deposit of karma rooted in the Klesas bring all kind of experiences in the present life or in future lives.(Alternating Klesas: expanded, dormant)

13) SATI MULA TAD – VIPAKO JATY – AYUR – BHOGAH.
While the root exists, it must get ripe and result in different types of lives, different lengths and experiences.
14) TE HLADA – PARITAPA – PHALAH PUNYAPUNYA – HETUTVAT.
They have as fruits the happiness or the sorrow depending on the cause is virtue or vice.

15) PARIMANA – TAPA – SMASKARA – DUHKHAIR GUNA – VRTTI – VIRODHAC CA DUHKHAM AVA SARVAM VIVEKINAH.
For those people who have not developed discernment, all is suffering due to the pain caused by changes, anxiety and tendencies and also due to the conflicts between the functioning of the gunas and the vrittis.

16) HEYAM DUHKHAM ANAGATAM.
Suffering which has not yet come along may and must be avoided.
17) DRASTR – DRSYAYOH SAMYOGO HEYA – HETUH.
The cause for that which may be avoided is the union between he who sees and the seen.

18) PRAKASA – KRIYA – STHITI – SILAM BHUTENDRIYAT – MAKAM BHOGAPAVARGARTHAM DRSYAM.
The seen(objective side of manifestation) consists in the elements and the sense organs, their nature is cognition, activity and stability (Sattva, Rajas and Tamas) and has a a goal (to give Purusha) experience and liberation.

19) VISESAVISESA – LINGAMATRALINGANI GUNA – PARVANI.
Th estate of the Gunas are: particular, universal the difference and what is not differentiated.

20) DRASTA DRSIMATRAH SUDDHO’ PI PRATYAYA – NUPASYAH. He who sees is pure conscience, and even so it looks as it sees through the mind.

21) TAD – ARTHA EVA DRSYASYATMA.
What is seen exists only due to him.
22) KRTARTHAM PRATI NASTAM APY ANSTAM TAD – ANYA – SADHARANATVAT.
Although it ceases to exist for the one who has achieved the goal, it goes on existing for the rest as it is common to everyone.

23) SVA – SVAMI – SAKTYOH SVARUPOPALABDHI – HETUH SAMYOGAH.
The objective of the union of Purusha and Prakriti is that Purusha experiments the conscience of its trae nature and develop the Powers inherente in him and in Prakriti.
24) TASYA HETUR AVIDYA.
Its cause is the unconsciousness of its real nature.

25) TAD – ABDHAVAT SAMYOGABHAVO HANAM TAD DRSEH KAIVALAYAM.
Disolution of Purusa and Prakriti caused by the extintion of Avidya , it is the authentic remedy and this is the liberation of he who sees.
26) VIVEKA – KHYATIR AVIPLAVA HANOPAYAH.
The uninterrupted practice of the conscience of the real of Avidya is the means for the extintion.

27) TASYA SAPTADHA PRANTA – BHUMIH PRAJÑA.
In this case it is achieved the highest level of enlightenment in seven stages.

C) THE THIRD CIRCLE OF TEACHINGS “Ashtanga” THE 8 STAGES

28) YOGANGANUSTHANAD ASUDDHI – KSAYA JÑANA – DIPTIR A VIVEKA – KHYATAH.
By the practice of the exercises which compose yoga, when impurities are destroyed, spiritual enlightenment comes which is transformed into the conscience of reality.

29) YAMA – NIYAMASANA – PRANAYAMA – PRATYAHARA – DHARANA – SAMADHA YO’ STAV ANGANI.
The eight parts of the discipline of Yoga are the self-control, the vows, the posture, the regulation of breath, the abstraction, the concentration, meditation and Samadhi.

30) AHIMSA – SATYASTEYA – BRAHMACARYAPARIGRAHA YAMAH.
The vows of self-control incluye: abstention of violence, falseness, cheating, incontinente, and the desire to possess

31) JATI – DESA – KALA – SAMAYANAVACCHINNAH SAR – VABHAUMA MAHA VRATAM.
These (five vows)not conditioned by class, place, time or occasion and applied toa ll states, constitute the Big-Vow.

32) SAUCA – SANTOSA – TAPAH – SVADHYAYESVARA – PRANIDHANANI NIYAMAH.
The observancies are: purity, contentment, austerity, study of one-self and dedication.

33) VITARKA – BADHANE – PRATIPAKSA – BHAVANAM.
When the mind is disturbed by inappropriate thoughts, the remedy is constantly contemplate the opposite.

34) VITARKA HIMSADAYAH KRTA – KARITANUMODITA LOBHA – KRODHA – MOHA – PURVAKA MRDU – MADHYADHIMATRA DUHKHAJÑANANANTA – PHALA ITI PRATIPAKSA – BHAVANAM.
Incorrect knowledge that leads to violence is caused by greed or anger, its fruit is pain and ignorance is eradicated through introspection

35) AHIMSA – PRATISTHAYAM TAT – SAMNIDHAU VAIRA – TYAGAH.
In the presence of somebody firmly established in non-violence hostility disappears.

36) SATYA – PRATISTHAYAM KRIYA – PHALASRAYATVAM.
Establishing itself firmly in veracity (sincerity), the fruit from action only depends on the action (of the yogi).

37) ASTEYA – PRATISTHAYAM SARVA – RATNOPASTHANAM.
In establishing himself firmly in honesty, all kinds of jewels appear before (the yogi).

38) BRAHMACARYA – PRATISTHAYAM VIRYA – LABHAH.
In establishing himself firmly in continence one earns vigour.

39) APARIGRAHA – STHAIRYE JANMA – KATHAMTA – SAMBODHAH.
When non-possession becomes firm, it comes the knowledge of the “How” and the “Why” of existence.

40) SAUCAT SVANGA – JUGUPSA PARAIR ASAMSARGAH.
From bodily purity comes repulsion towards our own body and the displeasure of being in physical contact with others.

41) SATTVASUDDHI – SAUMANASYAIKAGRYENDRIYA – JAYATMA – DARSANA – YOGYATVANI CA.
From mental purity the purity of Sattva derives, the good humour, exclusive concentration, sense control and the capacity to have the vision of the Self.

42) SAMTOSAD ANUTTAMAH SUKHA – LABHAH.
Great happiness is obtained from contentment.

43) KAYENDRIYA – SIDDHIR ASUDDHI – KSAYAT TAPASAH.
From the destruction of the impurities by means of the austerities it comes the perfection of the sense organs and the body.

44) SVADHYAYAD ISTA – DEVATA – SAMPRAYOGAH.
From the study of oneself it becomes the union with the chosen deity.

45) SAMADHI – SIDDHIR ISVARA – PRANIDHANAT.
From the surrender to God it comes Samadhi.

46) STHIRA – SUKHAM ASANAM.
Posture must be firm and comfortable.

47) PRAYATNA – SAITHILYANANTA – SAMAPATTIBHYAM.
By relaxation and meditation on the infinite(one acquires the dominion of the posture)

48) TATO DVANDVANABHIGHATAH.
In that way one gets beyond the pairs of opposites.

49) TASMIN SATI SVASA – PRASVASAYOR GATI – VICCHEDAH PRANAYAMAH.
One achieved this (it follows) Pranayama, which consists in the ceasing of the inhalation and exhalation.

50) BAHYABHYANTARA – STAMBHA – VRTTIR DESAKALA – SAMKHYABHIH PARIDRSTO DIRGHASUKSMAH.
It is exterior, interior o suppressed. It is regulated by the place, the moment and the amount (and progressively becomes) subtler and longer.

51) BAHYABHYANTARA – VISAYAKSEPI CATURTHAH.
That Pranayama that goes beyond the interior or the exterior, is the fourth(form).

52) TATAH KSIYATE PRAKASAVARANAM.
With that, the light cover is dissolved.

53) DHARANASU CA YOGYATA MANASAH.
And the mind acquires capacity for concentration.

54) SVA – VISAYASAMPRAYOGUE CITTA – SVARUPANUKARA IVENDRIYANAM PRATYAHARAH.
Pratyahara or abstraction is the imitation of the mind by the senses, withdrawing it from the objects.

55) TATAH PARAMA VASYATENDRIYANAM.
Then there comes the mastery of the senses.

III.-CHAPTER TREE VIBHUTI PADA (SECTION OF THE POWERS)

1) DESA – BANDCHAS CITTASYA DHARANA.
Concentration is to confine the mind within a very limited mental area.

2) TATRA PRATYAYAIKATANATA DHYANAM.
Meditation is an uninterrupted flow (of the mind) towards the object(cosen for the meditation.

3) TAD EVARTHAMATRA – NIRBHASAM SVARUPA – SUNYAM IVA SAMADHIH.
When in this meditation there is only conscience of the object of the meditation and noto f the mind, that is Samadhi. (increase of Consciousness)

4) TRAYAM CHATRA SAMYAMAH.
The three of them at the same time constitute: Samyama: Dharana, Dhyana and Samadhi.

5) TAJ – JAYAT PRAJNALOKAH.
Dominating (Samyama ), (one obtains) the light of the Supreme Consciousness.
6) TASYA BHUMISU VINIYOGAH.
It is used (Samyama) by stages.

7) TRAYAM ANTARANGAM PURVEBHYAH.
The three are internal in relationship with the precedent ones.

8) TAD API BAHIR – ANGAM NIRBIJASYA.
Even that ( Sabija Samadhi) is exterior to the “ seedless” ( Nirbija Samadhi)

9) VYUTTHANA – NIRODHA – SAMSKARAYOR ABHIBHA – VA – PRADURBHAVAU NIRODHA – KSANA – CITTAN – VAYO NIRODHA – PARINAMAH.
Nirodha Parinamah is that transformation of the mind in which it gets progressibly soaked with this condition of Nirodha which appears momentarily between an impression which is disappearing and the one which is taking its place.(we do not perceive the interruption, but there is a transition)

10) TASYA PRASANTA – VAHITA DAMAKARAT.
Its flows becomes calm due to a repeated impression.

11) SARVARTHATAIKAGRATAYOH KSAYODAYAU CIT – TASYA SAMADHI – PARINAMAH.
Transformation of Samadhi is the gradual disappearance of distractions and the simultaneous appearance of the focus in only one point.

12) TATAH PUNAH SANTODITAU TULYA – PRATYAYAU: CITTASYAIKAGRATA – PARINAMAH.
Then, once more, the condition of the mind in which the object(mental) which disappears is always similar to the object which emerges (in the next instant) is called Ekagrata Parinama (totally focused on a certain point or object).

13) ETENA BHUTENDRIYESU DHARMA – LAKSANA – VASTHA – PARINAMA VYAKHYATAH.
Once said this in the last four sutras, it is also explained :prosperity, character, conditions and transformations in the elements and the sense organs.

14) SANTODITAVYAPADESYA – DHARMANUPATI DHARMI.
The substratum is that in which the properties are inherent, being latent, active or not manifest.
15) KRAMANYATVAM PARINAMANYATVE HETUH.
The cause for the difference in transformation is the difference in the subyacent process.

16) PARIMANA – TRAYA – SAMYAMAD ATITANAGATA – JÑANAM.
Executing Samyana on the three types of transformations (Nirodha, Samadhi and Ekagrata) (it is obtained) knowledge of the past and the future.

17) SABDARTHA – PRATYAYANAM ITARETARADHYASAT SAMKARAS TAT- PRAVIBHAGA – SAMYAMAT SARVA – BHUTA – RUTA – JÑANAM.
The sound, the meaning(venid it) and the idea (which is present then in the mind) meet together in a confused state. Executing Samyama (on the sound) this is solved and emerges the understanding of the issued sounds by any living creature.

18) SAMSKARA – SAKSATKARANAT PURVA – JATIJÑANAM.
From direct perception of the impressions, (it is obtained) the knowledge of the inner Birth.
19) PRATYAYASYA PARA – CITTA – JÑANAM.
(By the direct perception through Samyama) of the image which ocupéis the mind,(it is obtained knowledge of the mind of others.

20) NA CA TAT SALAMBANAM TASYAVISAYI – BHU – TATVAT.
But not of the other mental factors which support the mental image as that is nor the object (of Samyama).

21) KAYA – RUPA – SAMYAMAT TAD – GRAHYA – SAKTI – STAMBHE CAKSUH- PRAKASSASAMPRAYOGE’ NTARDHANAM.
Executing Sanyama on Rupa (one of the five Tanmatras), in Shopping the receptive power, it breaks the contact between the eye (of the observer) and the light (of the body) and the body becomes invisible.

22) ETENA SABDADY ANTARDHANAM UKTAM.
From the precedent sutra one can understand the disappearance of the sound, etc.

23) SOPAKRAMAM NIRUPAKRAMAM CAKARMATAT – SAMYAMAD APARANTA – JÑANAM ARISTEBHYO VA.
Karma is of two types: active and latent. Executing Samyama on them( it is acquired) the knowledge of the moment of death, also (executing Samyama on) omens.

24) MAITRY – ADISU BALANI.
(Executing Samyama) on friendship, etc. (it is obtained) the strength (in that quality).

25) BALESU HASTI – BALADINI.
(Executing Samyama) on the strength(of the animals), it is obtained the strength of a she elefant, etc.
26) PRAVRTTY – ALOKA – NYASAT SUKSMA – VYAVAHITA – VIPRAKRSTA – JÑANAM. Directing the light of the superior faculty, (it is obtained) the knowledge of the small things, of the unknown, of the distant things.

27) BHUVANA – JÑANAM SURYE SAMYAMAT.
Executing Samyama on the Sun, (it is obtained)the knowledge on the Solar System.

28) CANDRE TARA – VYUHA – JÑANAM.
(Executing Samyama) on the Moon, (it is obtained) the knowledge of the disposition of the stars.
29) DHRUVE TAD – GATI – JÑANAM.
(Executing Samyama)on the Polar Star (it is obtained) the knowledge of its movements.

30) NABHI – CAKRA KAYA – VYUHA – JÑANAM.
(Executing Samyama) on the centre of the navel (it is obtained) the knowledge of the body organization.

31) KANTHA – KUPE KSUT – PIPASA – NIVRTTIH.
(Executing Samyama)on the Entrance of the throat (it is obtained) the cessation of hunger and thirst.

32) KURMA – NADYAM STHAIRYAM.
(Executing Samyama) on karma-nadi (it is obtained) firmness.

33) MURDHA – JYOTISI SIDDHA – DARSANAM.
(Executing Samyama) on the light below the crown of the head (it is obtained) the vision of the Siddhas.

34) PRATIBHAD VA SARVAM.
By intuition (knowledge of) everything.

35) HRDAYA CITTA – SAMVIT.
(Executing Samyama) on the heart (it is obtained) consciousness on the nature of the mind.

36) SATTVA – PURUSAYOR ATYANTASAMKIRNAYOH PARA – TYAYAVISESO BHOGAH PARARTHAT SVARTHA – SAMYAMAT PURUSA – JÑANAM.
The experience(bhoga) is the result of the incapacity to distinguís between Purusha and Sattva although they are absolutely different. The knowledge of Purusha comes from Samyama on the interest (of Purusha) apart from the interest of the other(Prakriti)

37) TATAH PRATIBHA – SRAVANA – VEDANADARSASVADA – VARTA JAYANTE.
Then, it is produced the intuitive hearing, touch, sight, taste and smell.

38) TE SAMADHAV UPASARGA VYUTTHANE SIDDHAYAH.
Powers are obstacles in the way of Samadhi and (they manifest) when the mind is extroverted.

39) BANDHA – KARANA – SAITHILYAT PRACARA – SAM – VEDANAC CA CITTASYA PARA – SARIRAVESAH.
The mind may pierce in other’s body when relaxing the cause for slavery and the knowledge of the passages.

40) UDANA – JAYAJ JALA – PANKA – KANTAKADISV ASANGA UTKRANTIS’ CA.
From the control on Udana (it comes) levitation and walking on water, mud, thorns, etc.

41) SAMANA – JAYAH JVALANAM.
From the control of Samana, gastric fire shines.

42) SROTRAKASAYOH SAMBANDHA – SAMYAMAD DIVYAM SROTRAM.
Executing Samyana on the relationship between Akasa and the ear, (it comes) the “divine” hearing.

43) KAYAKASAYOH SAMBANHA – SAMYAMAT LAGHU – TULA – SAMAPATTES CAKASA – GAMANAM.
Executing Samyana on the relationship between the body and Akasa, and at the same time provoking the fusion of the mind with (things)light such as cotton and others, (it is obtained) navigating through space.

44) BAHIR AKALPITA VRTTIR MAHA – VIDEHA; TATAH PRAKASAVARNA – KSAYAH.
The power of contacting th estate of consciousness which is away from the intellect and because of that it is inconceivable, it is called Maha-Vidheha. With it the cover of the light is built.

45) STHULA – SVARUPA – SUKSMANVARTHAVATTVA – SAMYAMAD BHUTA – JAYAH.
The control on the Panca – Bhutas (is obtained) executing Samyana on its states dense, constant, subtle, onmipresent and functional.

46) TATO ‘ NIMADI – PRADURBHAVAH KAYA – SAMPAT TADDHARMANABHIGHATAS CA.
From there, Animan is obtained, the body perfection and that the power (of the elements) do not obstruct the functions (of the body).

47) RUPA – LAVANYA – BALA – VAJRA – SAMHANANATVANI KAYA – SAMPAT.
Beauty, an agreeable skin, the strength and the adamantine hardness constitute the body perfection.

48) GRAHANA – SVARUPASMI TANVAYARTHAVATTVA – SAMYAMAD INDRIYA – JAYAH.
The control of the sense organs it is obtained executing Samyama on the power of cognition, its nature.
49) TATO MANOJAVITVAM VIKARANA – BHAVAH PRADHANA JAYAS CA.
From there, the instantaneous cognition without any Vehicle and the complete control on Pradhana.

50) SATTVA – PURUSANYATA – KHYATI – MATRASYA SARVA – BHAVADHISTHATRTVAM SARVAJÑATRTVAM CA.
The supremacy on all states and forms of existence(omnipotence) and the content of all (omniscient) emerges only from being conscious of the distinction between Sattva and Purusha.

51) TAD – VAIRAGYAD API DOSA – BIJA – KSAYA KAIVALYAM.
Not being attached even to that, when the very seed of attachment is destroyed, it comes Kaivalya.

52) STHANY – UPANIMANTRANE SANGA – SMAYA – KARANAM PUNAR ANISTA – VRASANGAT.
(It should be) avoided pleasure and pride when invited by superior entities encharge of the different planes, because the evil may be revived.

53) KSANA – TAT – KRAMAYOH SAMYAMAD VIVEKAJAM JÑANAM.
Knowledge born of the consciousness of reality (is obtained) executing Samyama on the instant and (the process) of its succession.

54) JATI – LAKSANA – DESAIR ANYATANAVACCHEDAT TULYAYOS TATAH PRATIPATTIH.
From that (Vivekajam – Jñanam) the knowledge of the distinction between similar things which cannot be distinguished by the class, characteristics or position.

55) TARAKAM SARVA – VISAYAM SARVATHA – VISAYAM AKRAMAM CETI VIVEKAJAM- JÑANAM.
The highest knowledge born of the conscience of reality is transcendente, it incluyes the cognition of all objects simultaneously, it belongs to all objects and processes, not only from the past, but also in the present and future and it transcends the process of the World.

56) SATTVA – PURUSAYOH SUDDHI – SAMYE KAIVALYAM.
Kaivalya is reached when there is balance of purity between Purusha and Sattva.

IV.- CHAPTER FOUR KAIVALYA PADA ( Section of Liberation)

1) JANMAUSADI – MANTRA – TAPAH – SAMADHI – JAH SIDDHAYAH.
The Siddhis are the result of birth, drugs, mantras, austerities or Samadhi.

2) JATI – ANTARA – PARINAMAH PRAKRTY – APURAT.
The transformation of a species or class into another one occurs due to a overflowing of tendencies or natural potentialities.

3) NIMITTAN APROYOJAKAM PRAKRTINAM VARANA – BHEDAS TU TATAH KSETRIKAVAT.
The incidental cause does not activate the natural tendencies; it simply eliminates the obstacles, like a farmer (who Waters a field)

4) NIRMANA – CITTANY ASMITA – MATRAT.
Minds created artificially come only from egotism.

5) PRAVRTTI – BHEDE PRAYOJAKAM CITTAM EKAM ANEKESAM.
The only (natural) mind is that which directs or moves multiple (artificial) minds in their different activities.

6) TATRA DHYANAJAM ANASAJAM.
From them, the mind bron from meditation is free of impressions.

7) KARMASUKLAKRSNAM YOGINEAS TRI – VIDHAM ITARESAM.
Karmas are not White or Black (not good, nor bad) in the case of the yogis, (but) they are of three classes in the case of the others.

8) TATASTAD – VIPAKANUGUNAM AVABHI – VYAKTIR VASANANAM.
From them, only tendencies for which the conditions are favourable manifest.

9) JATI – DESA – KALA – VYAVAHITANAM APY ANANTAR – YAM SMRTI – SMASKARAYOR SKARUPATVAT.
There is a relation of cause-effect although they may be separated by type, place, time, because memory and impressions have the same shape.

10) TASAM ANADITVAM CASISO NITYATVAT.
They do not have a beginning as the desire for living is eternal.

11) HETU – PHALASRAYALAMBANAIH SAMGRHITATVAD ESAM ABHAVE TAD – ABHAVAH.
(The effects or vasanas) disappear when their cause disappears (avidya), as they go together as cause and effect, or substratum and object.

12) ATITANAGATAM SVARUPATO ‘ STY ADHVA – BHEDAD DHARMANAM.
Past and future exist in their own form (ideal). The difference in Dramas or properties are due to the difference in the paths.

13) TE VYAKTA – SUKSMAH GUNATMANAH.
They, manifest or not, are of the nature of the Gunas.

14) PARINAMAIKATVAD VASTU – TATTVAM.
The object essence consists in the exclusivity of transformation(of the Gunas)

15) VASTU – SAMYE CITTA – BHEDAT TAYOR VIBHAKTAH PANTHAH.
As the object is the same, the difference between them (the object and its cognition) is due to the different paths (of the mind)

16) NA CAIKA – CITTA – TANTRAM VASTU TAD – APRAMA – NAKAM TADA KIM SYAT.
The object does not depend on a mind. What would happen when this mind would not be perceiving it?
17) TAD – UPARAGAPEKSITVAC CITTASYA VASTU JÑATAJÑATAM.
An object is known or unknown depending if the mind is coloured by it or not.

18) SADA JÑATAS CITTA – VRTTAYAS TAT – PRABHOH PURUSASYAPARINAMITVAT.
The owner of a mind always know its modifications, because Purusha is immutable.

19) NA TAT SVABHASAM DRSYATVAT.
Neither does it enlighten itself, as it is perceivable.

20) EKA – SAMAYE COBHAYANAVADHARANAM.
Besides, it is impossible for it to be both ways (perceptor and what is perceived) simultaneously.
21) CITTANTARA – DRSYE BUDDHI – BUDDHER ATI – PRASANGAH SMRTI – SAMKARAS CA.
If we (argue) cognition of a mind by another one, we would have to assume the cognition of cognitions and also the confusion of memories.

22) CITER APRATISAMKRAMAYAS TAD – AKARAPATTAU SVA – BUDDHI – SAMVEDANAM.
The knowledge of its own nature through the self-cognition (is obtained) when the conscience assumes that form where it does not go from one place to another.
23) DRASTR – DRSYOPARAKTAM CITTAM SARVARTHAM.
The mind coloured by the Knower(Purusha) and that which is Known includes all.

24) TAD ASAMKHYEYA – VASANABHIS ‘ CITRAM API PARARTHAM SAMHATYA – KARITVAT.
Although full of innumerable Vasanas, (the mind) acts for other (Purusha), because it acts by association.

25) VISESA – DARSINA ATMA – BHAVA – BHAVANA – VINIVRTTIH.
Who has received the distinction between the mind and the soul leaves the feeling of separation between them..

26) TADA HI VIVEKA – NIMANM KAIVALYA – PRAGBHARAM CITTAM.
Then the mind inclines itself truly towards discernment and goes towards Kaivalya.

27)TAC – CHIDRESA PRATYAYANTARANI SMASKARE – BHYAH.
In the interval other Pratyayas emerge by the force of the Samskaras.

28) HANAM ESAM KLESAVAD UKTAM.
Its elimination (is) like with the Klesas, as described before.

29) PRASAMKHYANE’ PY AKUSIDASYA SARVATHA VIVEKA – KHYATER DHARMA – MEGHAH SAMADHIH.
He who can keep a constant state of vairagya even in the most frenzied state of enlightenment and capable of practising the highest type of discernment, obtains el Drama-Megha-Samdhi.

30) TATAH KLESA – KARMA – NIVRTTIH.
Then one liberates himself from the Klesas and Karmas.

31) TADA SARAVVARANA – MALAPETASYA JÑANASYA – NANTYAJ JÑEYAM ALPAM.
Then, as a consequence of the elimination of all the Darkness and impurities, what may be known (through the mind) looks small in comparison with the infinity of the Knowledge (obtained in enlightenment)

32) TATAH KRTARTHANAM PARINAMA – KRAMA – SAMAPTIR GUNANAM.
When the three Gunas have accomplished their function, the process of changes (of the Gunas) finishes.

33) KSANA – PRATIYOGI PARINAMAPARANTA – NIRGRAHYAH KRAMAH.
The process corresponding to the moments which are perceived at the end of the transformation (of the Gunas), is Kramah.

34) PURUSARTHA – SUNYANAM GUNANAM PRATI – PRASAVAH KAIVALYAM SVARUPA – PRATISTHA VA CITI – SAKTER ITI.
Kaivalya is the state (of enlightenment) which comes after the dissolution of the Gunas when they are deprived from the object of Purusha. In this state Purusha remains established in its Real nature which is Pure Consciousness.

Translated and revised by Gabriel Marinero and Javier Castro.
Om Shanti.

Study guide
Reflect on the teaching inside the three sections of the Yoga Sutras:

  • First section: Everything is Samadhi. Everything is beatitude, we are already enlightened.
  • Second section: The Kleshas. The reasons we are limited and the ways of the ego.
  • Third sections: The eightfold path to Samadhi.

Self-quiz:

  • how can you apply into your daily life the meaning of this teachings.
  • give three samples where the study of this text can be beneficial for your yoga career
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