The Yoga Darshana

8/13/2019 The Yoga Darshana

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The Yoga Darshana

Translation and Commentary by John Wells

Copyright 2009


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Chapter One Dispassion vs. the Three Ways of Thought 3

Chapter One

Dispassion vs. the Three Ways of Thought

!" # $% &'& ()*+,-

(./ ()#* 012(3

(1.1) atha now yoga-anusanamunion instrution. (1.2) yoga! union

"itta-v#tti-nirodha!thin!ing "o#e$ way restraint$ ontain"ent$ onfine"ent

(not cessation).$(1.3)tadthendra%&u!(gen. of) the witnesssvarupe(%o. in)

his own for" avasthnama&i#ing in a state or on#ition (1.') v#tti-srupyam

ways &eing i#entifie# with itaratra rather than [(1.5) vttaya the ways

pacatayya fivefold klia-akli afflicted unafflicted (1.6) prama-

viparyaya-vikalpa-nidr-smtaya (1.7)pratyaka-anumna-gamperception

inference testimony pramni standards of proof; The ways are fivefld

whether afflicted r unafflicted! "!# They are prved knwledge$ wrng

knwledge$ imaginatin$ sleep$ and memry! "!% The standards f prf are

perceptin$ inference$ and testimny!& .' (1.) viparyaya! opposite mithy

wrong%y ()nam un#erstan#ing a-tat-r*pa-prati%&ham not ones for"

a&i#ing

+o, nstru"tion in /nion

. /nion is "ontainment of the ,ays of thought. .$ Then rather than

being identified ,ith those ,ays there is abiding of the ,itness in his o,n

form. .' +ot abiding in one0s form is the opposite 1of union2 understanding

,rongly.

*oga "eans onnetion or union. +n this phi%osophy it is the na"e for a !in# of

onnetion that invo%ves the ontain"ent or onfine"ent of ertain ways of

thin!ing$ restraining the" fro" ta!ing over as the on%y way$ &ut not stopping the"

o"p%ete%y (see ,D 22.1-1). The wor# wou%# not &e use# to #enote essation$

&eause union or onnetion re/uires that there &e at %east two #istinguisha&%e

things to &e onnete#$ in this ase the hu"an spirit on the one han# an# his wor%#of !now%e#ge an# eperiene on the other. There is no yoga &y essation of one

thing an# ontinuane of another$ or &y a&sorption of one thing into another. The

yogins wor%# is a wor%# of thought$ whether it is pereption$ reasoning$


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' The *oga Darshana

re"e"&ering$ or &e%ieving$ &ut if that is a%% a person !nows$ without !nowing his

own onsiousness as the witness$ then aor#ing to this author he is &oun# in a

wor%# of "isoneption. The wor# opposite refers to the sa"e wor# in the

,an!hya (,D 11.1' an# 11.1).

,utras 1.- are e#itoria%. The first is i#entia% to ,an!hya 10.' where it refers

to the ways of the five sensory powers (in#riyas). erhaps the anient e#itor$

!nowing the verse an# inspire# &y the presene of the sa"e wor# in 1.1$ sought to

fin# five suh ways here. +n his seon# sutra he %ists his five an# then he #efines a

stan#ar# of proof for *oga$ a%so &ase# on his rea#ing of the ,an!hya. The ways of

thought or %eve%s of !now%e#ge treate# &y this author$ however$ are not five &ut

three. ,%eep is not a way of thought$ &ut it is a very fa"i%iar "etaphor for the#u%%ness of &on#age$ an# the wor#s opposite an# in#eisive are use# &y the

author in a si"p%e %itera% way an# not as tehnia% ter"s. The nu"&er of

o"ponents in the stan#ar# of proof was an i"portant #istintion for teahers of

the various shoo%s$ an# it is a%so un#erstan#a&%e that they wou%# reate short %ists

as "ne"onis for their stu#ents$ &ut this author was not so intent on ounting an#

%a&e%ing. 4ven the enu"eration of aff%itions$ %i"&s$ o&servanes$ an# vows$ foun#

in %ater hapters$ are not origina%. + rea%i5e that a%% this is etre"e%y unortho#o$an# the weight of o&%igation to onfor" with the tra#ition of the fifth entury

6yasa arrange"ent an# o""entary is enor"ous$ &ut this wor! #eserves a fresh

%oo!.

415 627 +, 8(.9:

*82;


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Chapter One Dispassion vs. the Three Ways of Thought

8ere the author revea%s three aspets of "isun#erstan#ing that arise fro" not

a&i#ing in ones own for"$ three ways of thin!ing that nee# to &e restraine# or

ontaine# for the sa!e of union. The first way has to #o with reasoning an#

argu"ent struture# in %anguage$ an unertain !now%e#ge a%ternating &etweenvarious opposing points of view (see 3.1). The seon# way has to #o with re%igious

faith an# the &e%ief that we wi%% eventua%%y ease to eist as our sou%s "erge into a

higher for". The thir# way is &ase# entire%y on pereiving o&7ets$ "a!ing our

way in a preeisting wor%# that we &e%ieve a"e &efore us an# goes on eisting

without our &eing present. The wor# s%eep (s%u"&ering) is a o""on "etaphor

for the #u%%ness of suh &on#age.

>?@>AB " C D>

5E*+9?F*


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: The *oga Darshana

peop%e are thought to have atua%%y #eve%ope# over ti"e$ has no &asis other than

re"e"&ere# testi"ony an# &%in# faith.

H'J+;KL 5+A1 ?@ MAN;O vit#%?asya(gen. of) %earne# !now%e#ge

tra#itiona% re%igious !now%e#ge the sphere of pereive# o&7ets nonthirst$

non#esire va4-5ra-sa@() (through) wi%% app%iation %ear rea%i5ation

vairgyam#ispassion . (1.1:) tat-paramit u%ti"ate for"puru%a-5hyte!

(gen. &e%onging to) person(s) renowngu?a-vait#%?yam(;ya< a&strat) "erit &eing without thirst (-his does not mean non!thirst for the three gu/as. -he

word gu/a as the initial memer of a compound most often means merit. -he

word purua simply means person in this conte,t not a great mystical cosmic

entity and the word "hy0ti li"e "hy0ta often ifc (in fine compositi) means

celerity or renown.) .$ (1.1-) vitar5a vi"ra-nanda asmit r*pa-

anugamt(a&%. a#ver&ia%= as) arguing$ reasoning pon#ering$ ref%eting &%iss$

#e%ighting in (very commonly ifc) +a"ness$ persona% i#entity for"

su&se/uent to sampra()ta!#iserne#$ !nown

.= Dispassion is the "lear realiAation in applying su"h a ,ill of non-thirst

for that "ommon learned 5no,ledge that traditional religious 5no,ledge and

that sphere of per"eived ob(e"ts . the ultimate form of it being ,ithout

thirst 1even2 for the merit that belongs to a person reno,ned 1for them2. .$

t 1the dispassion2 is dis"erned as a form subseBuent to that reasoning that

delighting in refle"tion and that sense of personal identity.

,utra 1.10 na"es three !in#s of !now%e#ge that re%ate to the three ways of

thought previous%y state#$ as fo%%ows> %earne# or o""on !now%e#ge is through

un#erstan#ing &ase# on wor#s= tra#itiona% re%igious !now%e#ge is through &e%ief=

an# the !now%e#ge of a preeisting an# persistent sphere of o&7ets is through

re"e"&ering$ an# !nowing in that way that there was a rea% past an# that there is a

rea% universe that eists in#epen#ent%y of ones awareness. +n the sa"e sutra the

author revea%s a fourth #i"ension of !now%e#ge$ separate fro" the three ways of

thought$ a %ear un&ur#ene# awareness he a%%s #ispassion$ where the inf%ueneof passion (ra7as) is attenuate# to the point of insignifiane.

+n sutra 1.11$ having 7ust i"p%ie# a !in# of "astery &y using the wor# va?@!Ara

"eaning %itera%%y app%ying the wi%% or #e%i&erate$ he "a!es a %arifiation


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Chapter One Dispassion vs. the Three Ways of Thought -

inten#e# to orret any i"pression of wor%#%y "astery (We see the sa"e thing in

the ,an!hya$ ,D 1.:9). The u%ti"ate #ispassion is in having no #esire for the

renown of a person possesse# of "astery or wea%th$ whether it is in "ateria%

o&7ets$ wor%#%y !now%e#ge$ or re%igious !now%e#ge. +t is in having no attah"entto the hope of rising through the ran!s &y "erit$ through suessive inarnations.

8e says that #e%i&erate%y "aintaining the state of free#o" fro" #esire (vairAgya) is

the opposite of this #esire for "erit$ whih is the other (anya 1.13) thing. The

#istintion &etween the two is i"portant in un#erstan#ing the fo%%owing sutras.

+n sutra 1.12 he epan#s again on the i#ea of the three ways of thought (1.'

1.:) an# !now%e#ge (1.10)$ so the three ter"s there re%ate &a! to those passages$

in the sa"e or#er> fro" reasoning o"es %earne# !now%e#ge$ fro" #e%ighting inref%etion o"es tra#itiona% re%igious !now%e#ge$ an# fro" the %ower se%f or

persona% i#entity o"es !now%e#ge of the sphere of o&7et pereption. The i#ea

that the sphere of o&7et pereption is an eterna% thing ontaine# &y the persona%

i#entity is a%so taught in the ,an!hya (,D 3.11-). The fourth state is #isovere#

su&se/uent%y (vs. previous 1.13) to the &on#age of the other three.

(.>2* AT;7 8(. U(+9

JV5*


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The *oga Darshana

The three "ain ter"s in sutra 1.1 a%so re%ate to orrespon#ing onepts in the

previous sutras. The #ifferenes in the various %eve%s of progress in the o%# view of

hu"anity are threefo%#. +n that she"e$ the "ee! %ive in a wor%# #o"inate# &y

"e"ory whi%e the "i##%e ran!s have onvition in their &e%ief in %earning an#reasoning$ an# those of the thir# ran! e"&rae inner strength through atten#ing to

the 6e#a (see .$ -.9). +t shou%# &e a&so%ute%y %ear to any rea#er at this point$

that the authors ways of thought are three$ not five.

+n sutra 1.1 we fin# the first of eight instanes of the wor# sa"A#hi in this

wor! (e%u#ing the nonauthenti "ateria%). +ts "eaning in the *oga an &e

un#erstoo# &y !nowing its #erivation an# &y !nowing the ontet wherever it is

use#. +t o"es fro" the ste" A#hi fro" the ver& root #h@$ #hyA$ or #hyai via A#h@$A#hyA$ or A#hyai "eaning to thin! on$ ref%et$ onte"p%ate$ or ho%# in "in#. The

prefi A in#iates o"prehensiveness or a%%in%usiveness$ reahing up to an#

in%u#ing a ertain %i"it. The prefi sa" "eans together with or o%%ete#

together$ or it epresses thoroughness or o"p%eteness. + #o not rea# this wor# as

the sare# na"e of a g%orious a#vane# state of onsiousness$ &ut rather as

si"i%ar to wor#s %i!e &e%ief in$ un#erstan#ing of$ or view of$ a%% of whih

re/uire further #efinition. That further #efinition is a%ways supp%ie#$ either inonnetion with the wor%#%y "ateria%ist view or the %i&erating su&7etivist view.

(The sa"e app%ies to 7


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Chapter Two The ,upre"e eing vs. the O&sta%es 9

.7 t 1the dissolution2 is to be obtained on the part of those of intense

fervor .9 from that the differen"e moreover a result of their being either

mee5 mid-level or supreme level 1of merit 1.112 .: as apart from putting

foremost a 1single2 supreme being.

The first two sutras here are a ontinuation of the #isussion on the previous

#isip%ine ai"e# at fina% essation of the in#ivi#ua% !ar"i sou%. The "ention of

the three p%anes of hu"an %ife fo%%owe# &y the i#ea of a supre"e &eing

orrespon#s eat%y to the opponents out%ine in ,D 12.101-.

Chapter T,o

The upreme Eeing vs. the Obsta"les

&+*+?' N;; \] " A

*1_5` a; 2b; N +9c

$. (1.2') 5lea-5arma-vip5a-ayai! (inst. &y) aff%ition ation

ripening$ onse/uenes seat aparm#%&a! unassai%e# puru%a-vie%a! spirit

#istinguishe#$ pree"inent (not particular here) 4vara! supre"e &eing $.$

(1.2) tatra(%o.) in whih$ in who" niratiayamwithout superior sarva-()a-

b4(am a%% !nowing see#$ origin (34a!3am is itaretara (see #$ 1*.17)) $.'

(1.2:)sa(e"phati) the very onee%athisp*rve%m(gen. of) previous thingsapi

however guru! weighty$ i"portant (wBgen. the weighty one of the" or a"ong

the")5lena(inst. &y) ti"ean-ava""hedt(a&%. &eause) not #e%i"ite#

$. This supreme being is the preeminent human spirit ,ho is not assailed

by that seat of affli"tions and "onseBuen"es of a"tions 1the body2 $.$ in ,hom

being ,ithout a superior there is the origin and 5no,ing of all $.' this very

one out,eighing in importan"e 1all2 those previous things (in 1.1:1.1-)

be"ause he is not delimited by time.

L Q+ () d6*8

(.e !F8$.3 (1.2-) tasya of hi" v"a5a! #e%aring$ voiing$ enuniating pra?ava!

soun#ing forth or pri"e soun# (OE) $.6 (1.2)tat-(apa!of it si%ent repetition$

intoning tat-artha-bhvanamhis "eaning pro#uing$ "anifesting$ revea%ing


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10 The *oga Darshana

$.7 (1.29) tata! arising fro" that pratya)"-"etana-adhigama! inwar#

onsiousness %earning$ #isovery$ rea%i5ation api in#ee# antarya-abhva!

interventions$ o&sta%es a&sene$ &eing without"aan#

$.3 The prime sound is the enun"iation of him $.6 the intoning of it

revealing his meaning $.7 and indeed 1here is the differen"e2 there arises

from that the realiAation that he is the very "ons"iousness in,ard 1of the

enun"iator2 ,ithout all the obsta"les.

The supre"e one is not an eterna% Fo# &ut the highest %eve% of the yogins

own onsiousness$ his an# no one e%ses. One #oes not rea%i5e his own inner

onsiousness &y hanting so"eone e%ses na"e. The praGava (2.') is pri"a%$ &ut

&y the ti"e it &eo"es O" et. it has a%rea#y reahe# a so"ewhat gross %eve%.

The praGava at its soure %eve% has not yet #eve%ope# any phoneti soun#$ even

i"agine#. +t an &e fe%t originating the %ife &reath (prAGa) fro" the ore of the &o#y

to the enter of the hea#$ as the soure of a%% soun# an# su&stane.

fgA(9LhF*9i82+[[ Q #espair$ #epression

-aFgam-e(ayatva-vsa-pravs! %i"& ausing to sha!e or tre"&%e (HW)$

unstea#iness noisy eha%ation an# inha%ation$ hyperventi%ating vi5%epa-

sahabhuva!sattering ao"panying (see sahah0va etc. 8)$.;(1.32)tat-

prati%edha-artham the" #ispe%%ing for the purpose e5a-tattva-abhysa!

sa"e$ e/uiva%ent prinip%e #isip%ine$.9 These the obsta"les s"attering 1Gthro,ing asunderG2 thought $ are a

"onfusion of vie,s involving lethargy vs. 1ra(asi"2 illness s5epti"ism vs.

insou"ian"e and sloth vs. e8"essiveness 1all2 being ,ithout the abiding 1of the


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,itness 1.22 that pla"e (1.9) being yet unfound. $.: H""ompanying the

s"attering 1there may be2 despair over rough going or unsteadiness of the

limbs ,ith hard breathing out and in $.; 1but2 there is a dis"ipline in an

eBuivalent prin"iple for the purpose of dispelling 1both of2 them.

The %ong o"poun# in sutra 2.- ontains three pairs of wor#s representing

three sets of "utua%%y opposing onepts or #van#vas. They refer to the auses of

the sun#ering of thoughts as oppose# to their ontain"ent$ a%% re%ating to the three

#ivisions of !now%e#ge given previous%y (1.1012) as fo%%ows> 1.)Iethargy an#

ra7asi i%%ness are #isor#ers resu%ting fro" strong i#entifiation with the physia%

sphere *.) +"&a%ane of inte%%etua% funtion$ ause# &y the onstant #ou&t an#

s!eptiis" fro" ana%y5ing too har# or the &%ithe attitu#e of ana%y5ing not at a%%$ are#isor#ers re%ate# to wor%#%y %earning an# reasoning &.) +"&a%ane in spiritua%

efforts (!ar"as)$ either &y %a! of #i%igene or eessive 5ea%$ is a #isor#er re%ate#

to the re%igious sphere. %% these are a resu%t of an overa&un#ane of either the

re%ent%ess ra7as$ frantia%%y striving to ao"p%ish when there is nothing to &e

ao"p%ishe#$ or the #u%% ta"as who eats an# s%eeps &ut ant &e &othere# to thin!

or ref%et$ over the purity of sattva. Jesu%ting fro" these #isor#ers there "ay &e

either ego&ase# aff%itions %i!e #espair$ 7ea%ousy$ anger$ et.$ or physia%aff%itions %i!e unstea#iness of the &o#y an# the %ife&reath$ as oppose# to Asana

an# prAGAyA"a$ respetive%y$ whih are a stea#iness of those two (.1:1).

?"5+N)/)AOYOmm;)8(

(c*)>A ()L ;5 (NMB

_n5 + op5

$.= (1.33) maitr4-5aru?-mudit-upe5%?m (gen. of) affetion

o"passion re7oiing over%oo!ingsu5ha-du!5ha-pu?ya-apu?ya-vi%ay?m

(gen. &e%onging to) easy going$ p%easantness$ happiness har# going$ suffering

propriety i"propriety spheres bhvanta! (tasi% &y) oneptua%i5ation

"itta-prasdanam thought a%"ing$ %earing$ sett%ing $. (1.3')

pra""hardana-vidhra?bhym(a&%. &y) outf%owing retentionvorpr?asya

(gen. of) &reath $.$ (1.3)vi%ayavat4(#ua%= those two)(vatup= onsisting of) the

sphere of o&7et pereption veither$ orprav#tti!ativity in %ife$ progression in%ife$ on#ut$ &ehaviorutpannhaving o"e forthmanasa!(a&%. fro") the "in#

sthiti-nibandhan4 (f.) "aintaining &on# (1.3:) vio5 free fro" grieving or

sorrowvor(yoti%mat4(#ua%= those two)("atup= onsisting of) %ight


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$.= 1Ior the first2 there is "learing of those thoughts by the

"on"eptualiAation of affe"tion "ompassion re(oi"ing and overloo5ing

belonging to the spheres of happiness suffering ,hat is right and ,hat is not

right $. or 1for the se"ond2 e8pulsion and suppression of breath. $.$

rogress in life is either those t,o 1thought and body2 as "onsisting of the

sphere of ob(e"t per"eption the "ontinuing bond 1to it2 having "ome forth

from the mind or those t,o as "onsisting of light free of sorro, K

The author has presente# two etre"e ea"p%es of genera% #isor#ers> "enta%

oarseness represente# &y #espair$ an# physia% oarseness represente# &y

unstea#iness an# unrefine# &reathing$ a%ong with their i#ea%i5e# re"e#ies of

oneptua%i5ing goo# wi%% an# atten#ing to the &reath of %ife$ respetive%y. oth ofthese an &e #one in either of two "o#es> &y ounter"an#ing on the part of the

"in# that has e"erge# into the sphere of eperiene with its atten#ant #isor#er$ or

a%ternative%y &y fousing (saEya"a :.10)$ in the g%i""ering %ight of sattva$

unfettere# &y #espair. The ounter"an#ing or on/uering re"e#y for physia%

unstea#iness is to atten# to the &reaths or hanne%s of the %ife fore that reate the

&o#y. The ounter"an#ing for #espair is a fee%ing of o"ra#ery or %ove assoiate#

with happiness$ o"passion where there is suffering$ re7oiing in right$ an#over%oo!ing wrong. These prinip%es of virtuous attitu#es an# &reathing are further

epan#e# in Chapter Kive.

5;A Q q19:A 8Z^

$.' (1.3-)v4ta-rga-vi%ayamgone away passion sphere veither"ittam

thought $.3 (1.3) svapna-nidr-()na-lambanam #rea" s%eep

un#erstan#ing supporting v or $.6 (1.39) yath in whih way abhimata-

dhynt(a&%. through) #esire# "e#itationva%ternative%y

$.' K the thought either 1of2 that sphere ,here passion has gone a,ay

1the dispassion 1.102 $.3 or supporting an understanding based on the

dreamy sleep (of 1.) $.6 in ,hi"h ,ay alternatively (to 2.1011) it is

through meditation on ,hat is desired.

This group reinfores the state"ent 7ust given a&out the two "o#es of

a##ressing suffering. ,utra 2.13 is a&out the #ispassion "o#e "entione# in 1.10$whi%e sutra 2.1' rea%%s 1. on re%igious &e%iefs$ an# presri&es reso%ving those

&e%iefs through "e#itation$ whih is treate# further in '.1


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)UlFL 5+ /5)8`L

)r*U5rU)rs;tu

$.7 (1.'0) parama-a?u-parama-mahatva-anta!u%ti"ate ato"i u%ti"ate

greatness$ o"prehensiveness en#ing at$ ranging to asya (gen. for) that va4-

5ra!wi%% app%ying (w9 gen. 8)$.9 (1.'1a)5%4?a-v#tte!(gen. for) spent

way (of thought) abhi(tasya(gen. of) no&%e"an iva %i!e thatma?e! (gen. of)

7ewe%grah4t#-graha?a-grhye%u(%o. in) !nower$ !nowing$ !nown $.: (1.'1&)

tat-stha-tat-a)(anat-sampatti!that staying$ a&i#ing that state of o%oring

fa%%ing into$ &eo"ing

$.7 Hpplying the ,ill for that 1meditation2 ranges from the ultimate

atomi" to the ultimate "omprehensiveness $.9 in the 5no,er the 5no,ing

and the 5no,n for one ,hose ,ay is 1thus2 spent li5e that of a nobleman0s

(e,el $.: abiding in that 1"omprehensiveness2 1yet2 falling into the state of

"oloring by that 1atomism2.

This group epan#s again on the the"e of the previous sutras$ on the two

"o#es of #ea%ing with o&strutions. The wor# ato"i "eans #ivi#e# into partswhereas o"prehensive "eans a%%in%usive or great ("ahat). on#ering the

!nower re%ates to un#erstan#ing$ whi%e the !nowing is the "eaning #erive#

fro" arguing or reasoning$ an# the !nown is the pereption of o&7ets (in%u#ing

wor# soun#s)$ these representing the three nontransen#enta% %eve%s of

!now%e#ge. +n a##ition to that$ there is a&i#ing in &eing the o"prehensive "ahat.

These together are the way of the %iving %i&erate# person$ i%%ustrate# &y the we%%

!nown ea"p%e of a %ear ge" or rysta% ta!ing on the o%or of its surroun#ings$

even though it has its own %ear for".

,pea!ing of o%oring$ this an &e one of "any possi&%e win#ows into the

reative proess> to ea"ine$ for ea"p%e$ the re%ationship of ones raw inner

"enta% eperiene of the o%or green with a pereive# green o&7et$ !nowing

now that the fa"i%iar /uestion as to whether or not other peop%e see green the sa"e

way you #o is %ose to "eaning%ess. To onsi#er eerises %i!e this as nothing

"ore than a"using %itt%e ga"es to &e trie# one an# then #is"isse#$ is to "iss an

essentia% o"ponent to the en%ighten"ent /uestLthe onstant #e%i&erateea"ination of ones raw present"o"ent eperiene.


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1' The *oga Darshana

gain$ va?@!Ara here "eans app%ying the wi%%$ "aintaining onstant reso%ve

an# "otivation towar# staying aware of the fourth state. +t #oes not "ean

"astery$ referring to a !in# of ahieve"ent a/uire# &y #eve%oping higher an#

higher states of "erit over ti"e= whether it is the soa%%e# states of

onsiousness in this %ife taught &y various yogare%ate# shoo%s$ or the %eve%s of

aste$ %ass or status ahieve# through &irth. The author teahes that the "astery of

se%fawareness that is rea%i5e# in the present "o"ent is superior to ahieve"ent or

"astery in any of the three spheres$ %i!e the i""e#iate eperiene of &eauty in a

natura% sene versus the o%# o&servation &y a "aster of reasoning who ana%y5es

the sene an# the %anguage use# to #esri&e it$ &ut "isses the &eauty.

&i#ing in the fourth state is si"p%y a "atter of not &eing aught up in the#istration that o"es with the awareness of things$ whether eperiening$

re"e"&ering$ reasoning$ praying$ or whatever. genuine #ispassion an &e fe%t &y

the yogin as he a&an#ons worry$ fear$ #iso"fort$ an# even hope= turning away for

the "o"ent even fro" attah"ent to the effort an# #isip%ine re/uire# for suess

in %ife. pp%ying the wi%% towar# that #ispassion is ha%f of yoga$ whi%e

o"prehen#ing it as the soure of a%% eperiene is the other ha%f$ an# the pratie

an range fro" &reathing an# posture to the s"a%%est #etai% of #ai%y eperiene.The yoga is not in the posture itse%f$ &ut in fin#ing the onnetion &etween the

posture an# the #ispassion= not 7ust in the &reathing$ &ut in the reation of the

&reath fro" its soure in onsiousness$ an# of %ife fro" the &reath.

Mow$ whi%e no one see!s a euphori "ani #isor#er any "ore than a #epressive

one$ fee%ing the ontrast &etween those various passions an# the su&se/uent re%ease

in the #ispassion an in#ee# &e won#erfu%%y %i&erating. +t is un#erstan#a&%e then

that one "ight %oo! in this tet for a #esription of that #ispassion eperiene an#"ista!en%y fin# it in the various app%iations of the wor# sa"A#hi

(onte"p%ation)$ &ut again in the net hapters we wi%% fin# the "ore orret

"eaning$ as we #i# in 1.1.

Chapter Three

The Three Lo,er pheres vs. the Iourth

" 4*1+,? A+5)*+* -VC

27


15/54

Chapter Three The Three Iower ,pheres vs. the Kourth 1

'. (1.'2)tatra(%o. in) that stateabda-artha-()na-vi5alpai! (inst. p%. with)

wor#(s) "eaning un#erstan#ing in#eisive sa@54r?-savitar5-sampatti!

pouring or "iing together$ onfusion having #ispute fa%%ing into '.$ (1.'3)

sm#ti-pariuddhau(%o. as if it were) "e"ory o"p%ete%y free of sva-r*pa-

*nyown for" #evoi#$ e"pty iva as if artha-mtra-nirbhs-nirvitar5

o&7et on its own shining forth$ appearane without #ispute[(1.'') etayy

this means ivali"e in the same way savicrwith reflection nirvicr without

reflection ca and s'kma-viay lesser spheres vykhyt e,plained: (see

vy0"hy0t0 interpolations in ;$.) '.' (1.') s*5%ma-vi%ayatvam %itt%e$ trif%ing$

%esser (not sutle here) sphere(s) state"aan# evenaliFga-paryavasnam no

in#iator ter"inating'. n that 1"oloring2 state there is falling into having dispute ,ith its

"onfusion ,ith its inde"isive understanding based on the meaning of ,ords

(see 1.') '.$ 1but2 ,ithout dispute 1"ommonly a"5no,ledged2 as to the

appearan"e of an ob(e"t on its o,n as if it ,ere devoid of one0s o,n formas

if it ,ere "ompletely free 1independent2 of one0s memory (see 1.:) '.' and the

state of those lesser spheres terminating ,hen there is no more indi"ator

1body2 (see 1.).There "ay &e various e"piria%$ reasone#$ or faith&ase# views of rea%ity

o"peting for #o"inane$ eah with its own #otrines$ &ut a%% are &oun# in a wor%#

where o&7ets eist on their own$ in#epen#ent%y of ones awareness of the"Lin

the present sphere whether in sight or out of sight$ or in an atua% past whether

re"e"&ere# or not. %% aept the notion of a sou% that passes fro" this earth$ in

so"e &e%iefs even easing to eist when the y%e of !ar"a is finishe# an# no new

&o#y is &orn. These three sutras out%ine again the three #ivisions> reasoning$ the

sphere of o&7ets$ an# re%igious &e%ief in fina% ter"ination.

a _5` *Q?xZy( z{ " (1

'.3 (1.':)t!thoseeva(e"phati) eat$ verysab4(a!in%u#ing the see# or

originating funtion samdhi! onte"p%ation '.6 (1.'-) nir-vi"ra-vairadye

(%o. where) without ref%etion fa"i%iarityadhi-tma-prasda!over$ a&ove$

transen#ing in#ivi#ua% se%f %arity '.7 (1.') #tam-bhar truth$ right

&earingtatratherepra()!now%e#ge


16/54

1: The *oga Darshana

'.3 Those very things (the three$ 3.13) are a "ontemplation that in"ludes

the seed 1of 5arma2 '.6 1but2 there is a "larity that trans"ends the individual

soul ,here there is familiarity ,ith that ,hi"h is ,ithout 1even2 the refle"tion

1sphere2. '.7 There is the 5no,ledge that bears real truth.

8ere the author turns one "ore to the fourth prinip%e that transen#s the

three %eve%s of !ar"as$ a on#ition where there is on%y the i""e#iate awareness of

ones own &right native onsiousness. 8is eposition here is %ear an# si"p%e$ &ut

this is one of the p%aes where so"e see tehnia% ter"s referring to various gra#es

of onte"p%ation (sa"A#hi) as stages to &e ahieve# one &y one through years or

even %ifeti"es of ar#uous effort> sa"A#hi with see# or without$ with #ispute or

without$ with ref%etion or without. *oga$ however$ is not a&out ahieve"ent. onte"p%ation is 7ust a fun#a"enta% wor#%ess way of seeing things$ either the

previous re%igious an# "ateria%ist way or the new *oga way (see 6D .1).

J(1>7; ;*[ d AT7AT(_n5

L *B_}`

'.9 (1.'9) ruta-anumna-pra()bhym (a&%. #ua%= o"ing fro") hear#

inferene !now%e#ge anya-vi%ay! other spheres vie%a-arthatvt (a&%.

&eause) partiu%ar for the sa!e of &eing'.: (1.0)tat-(a!fro" whih &orn

sa@s5ra! ("in#) onstrut anya-sa@s5ra-pratibandh4 other onstrut

i"pe#ing$ o&struting'.; (1.1) tasyaof that api howevernirodhe(%o. when)

ontain"ent sarva-nirodht(a&%. &eause) a%% ontain"ent nir-b4(a! without$

not in%u#ing see#samdhi!onte"p%ation

'.9 Ee"ause of their being for the sa5e of the parti"ular those other spheres

"ome from a 5no,ledge based on inferen"e and one based on ,hat is heard

1testimony2 '.: from ,hi"h is born a 1mind2 "onstru"t that impedes the other

"onstru"t 1truth-bearing 5no,ledge2. '.; When ho,ever there is

"ontainment of that 1impeding "onstru"t2 the "ontemplation does not in"lude

that seed be"ause there is "ontainment of all 1thought 1.12.

The onte"p%ation that #oes not in%u#e the see# is si"p%y a state of awareness

harateri5e# &y a pre#o"inane of sattva$ with ra7as an# ta"as &eo"ing

vanishing%y su&t%e. +n the ,an!hya 2'.1 the opponent uses the wor# &@7a (see#)

to "ean !ar"a$ ee"p%ifie# &y the ontinuing y%e of see# an# p%ant$ even

though the author of that wor! uses it in a #ifferent way. The author here a%so uses

it in the !ar"a sense.


17/54

Chapter Three The Three Iower ,pheres vs. the Kourth 1-

Z]() ~ 8* &2+)* #

x-^;8 & #x /";A(cB)

'.= (2.1)tapa!-sva-adhyya-4vara-pra?idhnniausterity se%f$ private

reitation$ stu#y supre"e governor putting fore"ost 5riy-yoga! ation

union '. (2.2) samdhi-bhvana-artha!onte"p%ation effeting for the

purpose of$ inten#e# to 5lea-tan*-5ara?a-artha!aff%ition attenuation to

"a!e or &ring a&out inten#e# "a an# [(*.&) avidy-asmit-rga-dvea-

a(hinive)ignorance selfishness passion hatred determination tenacity

kle)are the afflictions: (-his interruption in the form of a list is not authentic.

#ee the commentary in

vi""hinna-udr?m (gen. on the part of) fa%%en as%eep attenuate# torn

asun#er (see vi"epa *.7!%) ea%te# (another compound e,pressing dichotomies

with pairs of words prasupta!tanu and vicchinna!ud0ra.)

'.= Husterity private re"itation and the putting foremost of a supreme

being is an a"tion-based union '. intended to effe"t that 15arma-free2

"ontemplation (see 3.9) and intended to bring about attenuation of affli"tions.

'.$ Eelonging to those ,ho are 1figuratively2 fallen asleep vs. those of

attenuated 1affli"tions2 those torn asunder 1of thought2 vs. those e8alted ones

1masters2 it is the field ,ithout the higher 5no,ledge of the latter things (vs.

the previous2.3).

Chanting$ pratiing austerities$ an# praising Fo#$ are onsi#ere# &y the author

to &e a #ifferent !in# of union &ase# on ations (!ar"as)$ one that #oes not in%u#e

the higher !now%e#geLthat of the fourth on#ition. This is the she"e ofprogression through stages &y virtue of "any %ifeti"es of right &ehavior.

+n the sutra that was interpo%ate# &etween 3.11 an# 3.12$ an o&vious

interruption$ we see again the anient sho%ars pre#i%etion for "a!ing %ists. +t is

natura% to &e attrate# to this !in# of syste"i5ation of !now%e#ge &y grouping an#

nu"&ering separate prinip%es$ eah with a na"e an# a #efinition$ easi%y

"e"ori5e# an# teste#= an# &y this "etho# teahings "ay &eo"e syste"s that

%en# the"se%ves to the for"ation of shoo%s an# tra#itions. shoo%$ however$ wi%%typia%%y #e"an# onfor"ity an# o&e#iene to authority$ #isouraging in#epen#ent

thought$ an# of ourse this is the opposite of what is nee#e# for %i&eration. *oga is

not a&out ounting truths on your fingers. The rea#er is enourage# rather to use


18/54

1 The *oga Darshana

his own power of awareness an# his own inte%%et to sort these things out$ %oo!ing

to sriptures %i!e the present ones on%y for he%p in struturing an# va%i#ation.

.QYOy.QOywxH@*+y- O5

'.' (2.) anitya-au"i-du!5ha-antmasu (%o. p%. whi%e) noneterna%

i"pure suffering nonse%ves$ othersnitya-su"i-su5ha-tma-5hyti!eterna%

pure happy hi"se%f renowne# (see purua!"hy0ti 1.16) avidy %a! of

higher !now%e#ge '.3 (2.:) d#-darana-a5tyo! (%o. where) what one

un#erstan#s un#erstan#ing> (two) a&i%itiese5a-tmat&eing a sing%e in#ivi#ua%iva as if asmit +a"ness$ persona% i#entity '.6 (2.-) su5ha-anuay4

happiness sustaining the onse/uenerga!#esire for

'.' That la"5 of higher 5no,ledge the reno,ned individual being eternal

pure and happy ,hile there are others ,ho are non-eternal impure and

suffering '.3 is the sense of personal identity as if being a single individual

1among many2 ,here there are the abilities of seeing and ,hat one sees (see

1.101 et.) '.6 the desire 1intention 3.112 for sustaining the "onseBuen"e of

happiness (happiness &eing the onse/uene) K

YO5 ^; U5 Y;

I8 ((U 2v

'.7 (2.) du!5ha-anuay4 suffering sustaining the onse/uene dve%a!

revu%sion for$ hatre# '.9 (2.9) sva-rasa-vh4own taste$ in%ination &earing$

#riving$ ausingvidu%a!(gen. of vi#vas) %earne#$ wiseapi atua%%ytathin thatway$ thus r*


19/54

Chapter Three The Three Iower ,pheres vs. the Kourth 19

fro" %ife. 8e even uses the s%eeping vs. awa!e ana%ogy (see 3.12) foun# in

,an!hya (,D 11.1:). The phrase the a&i%ities of seeing an# what one sees$ as if

&eing a sing%e in#ivi#ua%$ is e/uiva%ent to !nower$ !nowing an# !nown (2.1-).

+n 3.1 an# 3.1: he "a!es the onnetion &etween 6aisheshi!as happiness vs.

suffering an# #esire vs. aversion (su!ha#uN!he ihA#ve?au 6D 1.). %so see

6D 3.1:1 an# :.1:1$ whih sutras teah that this notion of !ar"a an# its

resu%ts$ as a universa% she"e that app%ies to a "u%tip%iity of in#ivi#ua%s$ is in fat

a %ower view that #oes not yet /ua%ify as higher !now%e#ge. This is the re%igious

sphere$ superior to he#onis" an# even to inte%%etua%is"$ &ut inferior to *oga.

Jevu%sion an# suffering are to &e #ea%t with &y "eans of the ountering "etho#s

#esri&e# in Chapter Kive$ &ut the &e%iefs that ause the" are to &e %et goaor#ing to the "etho# #esri&e# in Chapter ,i.

s a %i&erate# person$ the yogin "ay rise a&ove &e%iefs in heaven or re

inarnation$ &ut he sti%% eperienes the gross wor%# of &irth an# hange an# #eath$

even #istinguishing those inonstant things fro" the onstant sattva. ,o then what

happens to hi" upon #eath The "ateria%ist "ay say Iife ter"inates when the

&o#y ter"inates &eause there is no en#uring sou%. The re%igious &e%iever "ay

say$ The sou% en#ures in the after%ife. or The sou% reinarnates unti% it is purifie#an# then ter"inates forever.$ &ut the %i&erate# person %iving in the present "o"ent

si"p%y says$ What #eath

+n any ase$ the &e%ief in the inevita&i%ity of wor%#%y #eath is 7ust as va%i# as the

&e%ief in the inevita&i%ity of wor%#%y %ife$ or in the superiority of right over wrong.

Kaith in ation (!ar"a) an# resu%t$ or in an after%ife an# a re&irth on earth or in

heaven (not he%%) is ertain%y not so"ething that nee#s to &e re7ete#$ &eause

everyone onte"p%ates the future$ an# our various re%igious faiths wou%# serve togui#e us towar# o"passion$ to%erane$ an# hu"anity= &ut those faiths eist

outsi#e the %i&erating onte"p%ation$ an# %i!e the other %ower %eve%s of eperiene$

they are "ere%y a "anifestation of su&t%er things. Je%igious &e%iefs$ &eause they

inha&it the su&t%est %eve% of hu"an onsiousness$ "ay &e wrappe# up in strong

fee%ings an# onvitions that an o&strut reason on one si#e an# %i&eration on the

other$ &ut un#erstan#ing those fee%ings in ter"s of *oga atua%%y en%ivens the

%arity of that %eve% of awareness$ the &or#er region "entione# in '.1-. That is why

these anient authors fous "ain%y on the re%igious$ rather than the e"piria% an#

the rationa%$ as the preeisting &a!groun# !now%e#ge.


20/54


Without re%igion$ we are o"pe%%e# further outwar# into the sphere of

reasoning in or#er to a%" those pangs of unertainty. +n the "o"ent to "o"ent

eperiene of %ife there is a onstant &a!groun# assess"ent of ause an# effet$

the neessary reasoning of #ai%y %ife> #ei#ing what to #o$ using an# un#erstan#ing

%anguage to o""uniate with others$ et. tiny few$ having ea"ine# this sphere

in great #etai%$ s"i%e #own on us fro" #i55ying heights of ana%ysis$ &ut for the

other !in# of see!er$ %oo!ing to i"prove an# un#erstan# his %ife eperiene an# to

affir" his intuitive !now%e#ge of se%f$ *oga is the higher way.

Chapter Iour

Hbandoning the Three Through Distinguishing

ZU6^ &29 +* H'H'`5

29^+ `.8

3. (2.11) dhyna-hey! through "e#itation they are to &e re7ete# tat-

v#ttaya! (orrespon#ing to) the" ways (of thought) 3.$ (2.12) 5lea-m*la!aff%itions root 5arma-aya! ations seat d#%&a-ad#%&a-(anma-vedan4ya!

!nown un!nown %ife to &e #enote# or "eant or epresse# &y (HW)$ to &e

!nown &y3.' (2.13)sati-m*le(%o. in regar# to$ aor#ing to) eistene$ presene

roottat-vip5a!it fruition(ti-yus-bhog!&irth ran! hea%th en7oy"ent

3. Those to be abandoned through meditation 1ho,ever2 are the ,ays 1of

thought2 "orresponding to them 3.$ that 1,ay2 ,hi"h is e8pressed by a life

5no,n or un5no,n 1present or past2 the seat of 5arma ,hi"h is the root ofaffli"tions 3.' ran5 health and en(oyment of life ,hi"h are the fruition of it

15arma2 being a""ording to the presen"e of their root.

9 mmU[ )ATYO?a ic 8) ation "aintaining ha&it$ pratie$

usto" bhuta-indriya-tma5am e%e"ents powers onsisting of bhoga-

apavarga-arthamen7oy"ent of %ife fina% en# for the purpose of$ inten#e# for

d#yam seen$ witnesse# 3.; (2.19) vie%a-avie%a > liFgamtra-aliFgni (p%.

things) partiu%ar nonpartiu%ar (universa%) in#iator on%y without in#iator

gu?a-parv?i"erit #ivisions

3.9 The reason it is to be abandoned is that there ,ould be "on(oining

1identifi"ation1.22 of the ,itness ,ith ,hat is ,itnessed 3.: ,hat is ,itnessed

1being2 for the purpose of a final end to an en(oyment of life that "onsists of

elements and po,ers of sense "onspi"uously maintaining the pra"ti"e of

1proper2 a"tions 3.; the divisions of merit 1ranging2 from the parti"ular 1life2

to the universal 1Erahman2 from the indi"ator 1body2 on its o,n to the 1final2

absen"e of that indi"ator.

The author uses the wor# on7oining (saEyoga) in the sa"e sense as the

author of the 6aisheshi!a$ as a onnetion &etween the person an# his onsious

eperiene. The way that presupposes e%e"ents an# powers of sense to reeive

i"pressions of the" is the way of the %ower three wor%#s of !now%e#ge.


22/54


' H" V (% *a HLy

+( '!'A7)[

3.= (2.20)dra%&the witnessd#i-mtra!seeing$ onsiousness so%e$ %one

uddha!pureapian# yetpratyaya-anupaya!&e%ief onsi#ering$ ref%eting on

3. (2.21)tat-artha!("as.) whose "eaningevaveryd#yasya(gen. of) what

is seentmessene$ &eing3.$ (2.22)5#ta-artham (neuter) #one$ ao"p%ishe#

purpose pratioppose# to na%&am perishe# api an# yet ana%&amnot perishe#

tat-anya-sdhra?a-tvt(a&%. &eause) than hi" other o""on to a%% &eing

3.= Mefle"ting on those beliefs and yet pure a lone "ons"iousness is that,itness (see 1.2) 3. ,hose very meaning is that he is the essen"e of ,hat is

seen 3.$ as opposed to the 1final2 purpose of ,hat is done 1that is2 being

perished and yet not perished be"ause of that 1purpose2 being "ommon to

those other than him.

9iU A L

Ux 8SA8 UA +?3.' (2.23) sva-svmi-a5tyo! (%o. in) own owner power$ a&i%ity sva-

r*pa-upalabdhi-hetu!own for" o"prehen#ing reason$ "otivesa@yoga!

on7oining 3.3 (2.2') tasya (gen. of$ for) hetu! reason avidy %a! of higher

!now%e#ge3.6 (2.2) tat-abhvt(a&%. o"ing fro") that a&sene sa@yoga-

abhva! on7oining a&sene hnam the a&an#oning tat-d#e! (gen. of) that

way seeing5aivalyam(;ya< a&strat= the &eing) the on%y one

3.' That "on(oining ('.-) is the reason to "omprehend his 1one0s2 o,nform in the po,er of being one0s o,n o,ner 3.3 the la"5 of su"h higher

5no,ledge 1being2 the reason for that 1"on(oining2. 3.6 Irom the absen"e of

that 1la"5 of higher 5no,ledge2 "omes the absen"e of the "on(oining the

abandoning of seeing that ,ay the being the only one.

+w U L (F82 (1

j3V/15+w3.7 (2.2:) vive5a-5hyti! #istinguishing !nown as$ a%%e# aviplav not

a#rift$ without onfusion hna-upya! a&an#oning "eans 3.9 (2.2-) tasya

(gen. of) it saptadhsevenfo%#$ "anifo%# prnta-bh*mi! &or#er$ en# p%ae$


23/54

Chapter Kour &an#oning the Three Through Distinguishing 23

region pra() !now%e#ge 3.: (2.2) yoga > aFga-anu%&hnt (a&%. through)

union su&or#inate or supp%e"enta% un#erta!ing(s) (e?uivalent to a@ga!"arman

or a@ga!"riy0 8) auddhi-5%aye (%o. where) i"purity #i"inution (not

e%i"ination) ()na-d4pti! un#erstan#ing &rightness$ sp%en#or$ %ight -vive5a-

5hyte! (a&%. with A= eten#ing right up to) #istinguishing !nown as

3.7 The means of that abandoning being ,ithout the "onfusion is the

thing reno,ned as GdistinguishingG (in '. an# in ,an!hya). 3.9 The border

region of it is a sevenfold 1manifold2 5no,ledge 3.: e8tending right up to

,hat is "alled GdistinguishingG the light of understanding ,here impurity is

diminished through underta5ings (,D 23.1) that are supplemental to union.

+n this seon# part of Chapter Kour we have &egun the seon# ha%f of the *oga

Darshana wherein the author presri&es %etting go of the o%# way an# e"&raing

the new *oga way. +n this setion he spea!s of i"purity &eing #i"inishe# &ut

never o"p%ete%y e%i"inate#$ &eause that wou%# &e the en# of a%% %ife eperiene$

an# that is i"possi&%e. 8e even a%%s the un#erstan#ing the %ight 7ust as the

,an!hya refers to it as that whih #ispe%s the #ar!ness. nyone who en#ures the

i"purities of suffering in any aspet of his %ife$ is urge# &y this author to %oo!

inwar# to the %ight of his own pure onsiousness. +ts not as if onversion to*oga is ones on%y hane to avoi# eterna% #a"nation. There is no neessity or

urgeny a&out it. +n fat$ *oga wou%# not even &e suita&%e for so"eone who is

perfet%y happy with his %ife an# who has no persistent /uestions a&out the

"eaning of it= &ut rea%%y$ who wou%# that person &e

# ()(.U)ZZ'j

"UA.6Q*rU #(2.31 #isp%ae#)# CQA;Z]() #

[(*.*2)yama-niyama-sana-pryma-pratyhra oservances vows

posture refining the life!reath withdrawing astraction dhra-dhyna-

samdhaya holding meditation contemplation aau the eight a*gni the

lims sudivisions aspects (*.&) ahi+s-satya-asteya-(rahmacarya-

aparigrah non!hurtful good non!stealing attending to ;eda non!

possessive yam oservances (*.&*) )auca self!purification sa+tacontentedness satisfaction tapa austerity svdhyya reciting repeating

,)vara-praidhnnisupreme eing putting foremostniyamrestrictions


24/54

2' The *oga Darshana

./!/01 The lim(s are eight2 (servances$ vws$ psture$ refining the life-

(reath$ withdrawing$ hlding$ meditatin$ and cntemplatin! ./!341 The

(servances are2 .(eing1 nn-hurtful$ gd$ nn-stealing$ attending t 5eda$ and

nn-pssessive! ./!3/1 The vws are2 purity$ cntentedness$ austerity$ private

recitatin$ and the putting fremst f a supreme (eing!&

Throughout this wor! an# espeia%%y in the %atter part there is an o&vious

pattern of interpo%ations in groups of three sutras eah$ in the for" of either a short

o""entary or a##ition to the previous "ateria%$ usua%%y a%ong the %ines of

supernatura% powers or in support of the #otrine of trans"igration$ or (as in this

ase) an intro#utory out%ine %isting an# enu"erating the points to &e "a#e in the

fo%%owing setions.

These a##itions usua%%y our at the 7untions &etween the authenti ninesutra

groups$ an# in "ost ases they an &e %ear%y i#entifie# as interruptions to the f%ow

of the surroun#ing "ateria%$ 7ust as "y own o""ents are. ,utra 2.32 fa%%s into the

%ist ategory an# is a natura% "ath with 2.29 an# 2.30$ whi%e sutra 2.31 &e%ongs

with the origina% "ateria% (the or#er of sutras 2.31 an# 2.32 were at one point

reverse# in opying). These %ists are har"%ess an# it "a!es no #ifferene whether

one rea#s the" or not$ &ut if "e"ori5ation an# reitationL!nowing how "any ofthis an# how "any of thatLhave &een your i#ea of !nowing the *oga ,utra$ you

now have a greater opportunity$ &eause the u%ti"ate persona% !now%e#ge is vast%y

superior to any "e"ori5ation of shoo% !now%e#ge$ an# atan7a%is teahing of the

great way is far "ore "eaningfu% than %ists of naughty an# nie &ehaviors or

instrutions for a %ife of renuniation an# austerity.

Chapter Iive

The Lo,er Three Neans

.2 stablishing the Ioundations

`+9cB *8C UX +*_(/8

+*UA ++ 98~U2*+ YZ"6. (2.31) (ti-dea-5la-samaya-anava""hinn!&irthran! p%ae ti"e

onvention without #isri"ination$ regar#%ess srvabhaum re%ating or

app%ying to a%% rea%"smah-vratamgreat$ o"prehensive way of %ife$ on#ut


25/54

Chapter Kive The Iower Three Heans 2

(#utra *.&* was displaced. #ee the previous section.) 6.$ (2.33)vitar5a-bdhane

(%o. when) speu%ation$ arguing aff%ite# pratipa5%a-bhvanam a#versary

"anifestation (-his compound means something more profound than 3ust turning

that frown upside!down.)6.' (2.3'a)vitar5!argu"entshi@sa-daya!hurtfu% et. 5#ta-5rita-anumodit!#one ause# to &e #one approve# of lobha-

5rodha-moha-p*rva5! (p%. those) gree# anger &ewi%#er"ent$ onfusion

orrespon#ing to (ifc 8) m#du-madhya-adhimtr! (p%. those) the wea! or

"ee! the "i##%e the superior (-he reason sutra *.&' was uncharacteristically

long containing twenty words more than doule the average length is that it was

originally two sutras.)

6. This great ,ay of life applies to all 1three .32 realms regardless ofbirth-ran5 pla"e time or "ustom 6.$ 1but2 ,hen one is affli"ted by arguing

there is a manifestation of adversaries 6.' mee5 mid-level and high-level

ones "orresponding to 1one0s2 greed anger and "onfusion the arguments

1be"oming2 hurtful et". ,hether done "aused to be done or approved of.

The great way transen#s the %ower rea%"s$ &ut #ispute #raws you &a! #own.

There is gree# in not &eing a&%e to a&an#on the gross o&7et sphere$ anger in not

&eing a&%e to a&an#on the unertainty of the %earne#!now%e#ge sphere$ an#onfusion in not &eing a&%e to transen# the se%fref%etion of re%igious !now%e#ge.

These three %eve%s of #ispute "anifest respetive%y as trou&%es over persona%

property an# seurity in the rea%" of things$ po%itis an# soia% hierarhies in the

rea%" of peop%e$ an# faiths an# phi%osophies in the rea%" of ref%etion. ,i"i%ar%y$

#oing hurtfu% things &e%ongs to the gross %eve% of o&7et eperiene$ whereas

having su&or#inates #o it for you is the ro%e of the "i##%e %eve%$ an# approving of

it orrespon#s with re%igious &e%iefs in righteous punish"ent through !ar"a. 4ven

as a %i&erate# person the yogin wi%% reate in his wor%# %ower representations of

hi"se%f in a%% three spheres$ those who "ay #isp%ay a #e"eanor of superiority an#

entit%e"ent &ase# on "ateria% wea%th$ %ea#ership an# authority$ or spiritua%

a#vane"ent. 8e wou%# natura%%y fee% an inreasing aversion to these haraters

&eause they represent in hi" the u%ti"ate "ista!e of see!ing the highest goo# in

the %ower wor%#s$ through "erit an# ahieve"ent a%one (see 1.1112)$ &ut of

ourse it is &est not to #we%% on the aversion$ if one an avoi# it.

,peu%ation (vitar!a) is interprete# as arguing or #ispute &eause of the

surroun#ing ontet. The hurtfu% in sutra .3 is the opposite of the nonhurtfu%$

the first prinip%e treate# in ..9$ an# the wor# et. refers to the opposites of

the other prinip%es= vie as the opposite of virtue$ ta!ing responsi&i%ity that #oes


26/54

2: The *oga Darshana

not &e%ong to you as the opposite of nonstea%ing$ wa%%owing in ignorane as the

opposite of atten#ing to 6e#i !now%e#ge$ an# "ateria% an# soia% attah"ent as

the opposite of nonpossession.

YO1F9 W (/8 UA(3A

SAC?. .(3A~9J[

6.3 (2.3'&) du!5ha-a()na-ananta-phal! (p%. those things) suffering

ignorane en#%ess resu%ting in iti thus (referring to the points in the previous

sutra) pratipa5%a-bhvanam opponents$ a#versaries a showing$ #isp%ay$ or

"anifestation 6.6 (2.3)ahi@s-prati%&hym(%o. in) nonhurtfu% esta&%ishingtat-sa@nidhau (%o. in) it viinity$ presene vaira-tyga! hosti%ity

a&an#oning 6.7 (2.3:) satya-prati%&hym (%o. in) virtue$ truth esta&%ishing

5riy-phala-raya-tvamations fruits seat$ su&stratu" &eing

6.3 Thus is the manifestation of adversaries resulting in "ontinuous

ignoran"e and suffering6.6 1but2 in establishing the non-hurtful 1,ay2 there

is abandoning of hostility in the presen"e of it. 6.7 n establishing virtue there

is being the seat of a"tion and its result 1at on"e2.

8ere in sutras . to .9 the author gives five prinip%es of esta&%ishing a

foun#ation (prati;QhA) na"e# &y the anient o""entator as ya"a an#

intro#ue# in every ase &y a wor# in the %oative ase$ i.e.$ in esta&%ishing this

there is the fo%%owing o"p%e"entary prinip%e (not an effet)>

This author teahes what every ivi%i5e# syste" of %aw en7oins$ that one shou%#

not hurt others$ &ut the nonhurtfu% way is not 7ust in avoi#ing hurtfu%ness to others

in thoughts$ wor#s$ or #ee#s (again the three %eve%s)$ &ut a%so avoi#ing the attitu#eof &eing a viti" of hurt$ an# refusing to har&or resent"ent. 6irtue$ in a##ition to

%ea#ing a nonhurtfu% way of %ife$ a%so "eans a!now%e#ging onese%f as &asia%%y

goo#$ whih is oppose# to a ertain #otrine foun# in so"e re%igions that "an is

essentia%%y sinfu% or evi%. There "ay &e so"e 7ustifiation for that #otrine in that

the first perio# of %ife a%ters the purity of infany &y investing the in#ivi#ua% with a

&e%ief syste" of %earne# wor%#%y !now%e#ge$ a "un#ane an# profane view$ faing

away fro" the inner te"p%e of innoent se%fawareness. +n a#u%thoo#$ when the

in#otrination is we%% esta&%ishe#$ there "ay arise the yearning for a #eeper

!now%e#ge$ an# in the pursuit of that one "ay fin# the persona% i%%u"ination of

*oga an# rea%i5e one again that his foun#ationa% state is one of goo#ness.

Whenever he "isses the "ar! an# #eviates fro" that entra% state$ the sin an# the


27/54

Chapter Kive The Iower Three Heans 2-

gui%t assoiate# with it$ the ation an# its resu%t$ are !nown to &e one an# the

sa"e thing$ whih is o"p%ete%y &urne# away upon returning to the fourth state$ so

there is never any unpai# #e&t.

6(3A*D Q*('A

5*98rU?b`+A :

6.9 (2.3-) asteya-prati%&hym (%o. in) not stea%ing esta&%ishing sarva-

ratna-upasthnameverything gift in the viinity 6.: (2.3) brahma"arya-

prati%&hym(%o. in) &rah"an atten#ing tov4rya-lbha!strength fin#ing6.;

(2.39) aparigraha-sthairye (%o. in) nonpossession &eing stea#fast (anma-5atha@t-sambodha!%ife the how$ "ystery perfet !now%e#ge

6.9 n establishing non-stealing there is "onsidering everything in one0s

vi"inity as a gift. 6.: n establishing attendan"e to Erahma 1Peda2 there is

finding 1inner2 strength 6.; 1and2 in being steadfast in non-possession there

is perfe"t understanding of the mystery of life.

,utra .- is o&vious%y figurative. This wor! #oes not a##ress superfiia% %ega%

or re%igious #os an# #onts. ,tea%ing (as o"pare# to possession .9) is %ai"ingownership of eterna% things$ a/uiring the i"purities of pri#e in persona% gain$ in

superiority over others in wea%th$ status$ or spiritua% a#vane"ent. s for sutra .$

the way of the sho%ar or re%igious person is nor"a%%y seen to &e the opposite of the

strength an# vigor that is the way of the aggressive wor%#%y person intent on

winning. Fenuine strength an# integrity$ however$ is to &e foun# on%y in

&rah"aarya$ whih is not neessari%y the e%i&ay of an un"arrie# stu#ent in a

"onastery$ &ut 7ust %itera%%y atten#ing to rah"a$ whih is 6e#a or true

!now%e#ge. +n sutra .9$ the wor# aparigraha or nonpossession is a privative

a%pha negation of the wor# parigraha$ whih "eans e"&raing or possessing

what surroun#s you$ in this ase househo%# possessions an# fa"i%y or su&or#inates

of any !in# (HW). Monpossession #oes not "ean the yogin shou%# give up his

househo%#$ 7o&$ an# fa"i%y (there is no p%ae for haris"atis or o"poun#s in this

teahing)$ &ut one who won#ers a&out the "eaning of %ife shou%# ta!e the ti"e to

turn his attention in the other #iretion$ away fro" wor%#%y possessions an# towar#

reogni5ing the supre"e eing within.


28/54

2 The *oga Darshana

$.2 The ffe"ts

CQj ?A* lVCL?+`y purity of sattva or &eing

%ear of #esire (ra7as) is oppose# to gree# or &eing fu%% of #esires$ whi%e

heerfu%ness is oppose# to anger$ an# onepointe#ness to onfusion (again the

three %eve%s). Winning the five senses (whih is further epan#e# in sutras .12)

an# &eing /ua%ifie# for se%fea"ination are oppose# to &eing stu! in the en#%ess

ignorane an# suffering. Thus the first of the effet prinip%es a%%e# niya"a &y

the anient o""entator orrespon#s to the first of the foun#ation prinip%es$

whih he a%%s ya"a.

,i"i%ar%y$ fin#ing supre"e happiness through ontent"ent$ upon a&an#oning

the #esire for superfiia% happiness is %i!e unifying ativity (!riya) an# its resu%t in

one p%ae an# ti"e$ re"aining esta&%ishe# in inner virtue$ in#epen#ent of


29/54

Chapter Kive The Iower Three Heans 29

eterna%%y i"pose# ru%es an# onse/uenes$ goo# or &a#. Thus the seon# effet

prinip%e orrespon#s to the seon# foun#ation prinip%e.

+VV/ Z'=V5]()

6.' (2.'3)5ya-indriya-siddhi!&o#y senses perfetionauddhi-5%ayt

(a&%. fro") i"purities #i"inution tapasa!(a&%. through) austerity 6.3 (2.'')

svdhyyt (a&%. fro") private reitation i%&a-devat-sa@prayoga! #esire#

go#$ #eity on7untion6.6 (2.')samdhi-siddhi!onte"p%ation perfetion

4vara-pra?idhnt(a&%. fro") supre"e &eing putting fore"ost6.' Irom diminution of those impurities through heat (as oppose# to

appropriating ownership of the" .-)"omes perfe"tion of body and senses. 6.3

Irom private re"itation (in atten#ane to 6e#a (rah"a) .) "omes "on(un"tion

,ith the desired devat. 6.6 Irom putting foremost the supreme being (rather

than fa"i%y an# &e%ongings .9)"omes perfe"tion of that "ontemplation.

Tapas is the inner sense of heat that o"es with the stress of trying to ahieve a

"erit that #oes not &e%ong to a yogin. tten#ing to the heat instea# of wa%%owing inthe &e%iefs assoiate# with the stress fouses the awareness on its root ause$ thus

&urning away the i"purity. (This is not the tra#itiona% austerity of se%finf%ite#

pain.) Ietting the heat of tapas #isintegrate the stress$ worry$ or pain$ instea# of

owning or %ai"ing either the ahieve"ent$ the fai%ure$ or the pain$ as part of you

(figurative%y stea%ing)$ wi%% perfet the &o#y an# senses. Thus the thir# effet

prinip%e orrespon#s with the thir# foun#ation prinip%e.

rivate reitation orrespon#s with atten#ane to rah"a or stu#y of the 6e#a(sutra .). The author is revea%ing a new #i"ension to re%igious praties. The

wor# #evatA "eans not on%y the go#s gni$ 6ayu$ Rthiv@$ et.$ &ut a%so the

senses assoiate# with the"> sight$ fee%$ s"e%%$ et.$ or the organs &e%onging to

those senses (see #evatA HW). These go#s are %ower than the yogin in status$

an# putting his attention on their na"es an# funtions in the %ight of his own

governane resu%ts in an inti"ate intuitive awareness of the". (This is epan#e#

further in :.: an# -.111:.) Thus the fourth effet prinip%e orrespon#s to the

fourth foun#ation prinip%e.

utting fore"ost the supre"e &eing orrespon#s with nonpossession (sutra

.9)$ whih is turning away fro" the ha&it of putting possessions an# soia%

attah"ents (see parigraha HW) fore"ost$ an# thus answering %ifes #eepest


30/54


/uestion &y the perfet onte"p%ation$ revea%ing that the supre"e &eing is atua%%y

ones own native onsiousness (2.:). Thus the fifth effet prinip%e orrespon#s to

the fifth foun#ation prinip%e.

'.2 osture and Ereath

O (D?F> ^8E

6.7 (2.':)sthira-su5ham(see #$ **.1%)"otion%ess ontent"entsanam

posture (2.'-)prayatna-aithilya-ananta-sampattibhym(inst. #ua%= in%u#ing

&oth) effort re%aation unen#ing$ stea#y fa%%ing into6.9 (2.') tata! as a

resu%t of itdvandva-an-abhighta!pair of opposites without inf%iting in7ury

or onf%it 6.: (2.'9)tasmin satiwhen that is the asevsa-pravsayo!(gen.

of) eha%ation inha%ation gati-vi""heda! "otion interruption$ suspension

pr?a-yma!%ife&reath &ringing to a stop &y strething the interva%s$ refining

6.7 The posture that is a motionless "ontentment (see ,D 22.1) in"ludes

both the effort and the falling into steady rela8ation 6.9 ,ithout "ausing

"onfli"t in those t,o opposites as a result of it. 6.: When that is the "ase there

is refinement of the life-breath ,hi"h is a suspension of the motion of

e8halation and inhalation.

The previous two setions were a&out attitu#es$ epan#ing on sutra 2.10 &ut

this setion is a&out the &reath$ epan#ing on sutra 2.11. reath is the

"anifestation of fee%$ whih is the origin of a%% the gross e%e"ents$ the &ui%#ing

&%o!s of wor%#%y eperiene (see 6D Chapter Two). The sett%ing of this &reath

o"p%e represents on a physia% %eve% the #rawing inwar# of the "in# towar# the

onte"p%ation of the union of the yogins ownfor" with his reation. osture

(Asana) for "e#itation or any #e#iate# *oga ti"e is the physia% ounterpart ofthe sett%ing of &reath. +t re/uires a &a%ane &etween "usu%ar support an#

re%aation$ an# the proess of fin#ing that &a%ane an &e a very rewar#ing

en#eavor in itse%f. These things$ as we%% as "in#fu%ness of the other prinip%es

given in this hapter$ an &e a very usefu% part of #ai%y *oga$ &ut "eaningfu%

!now%e#ge of the" an on%y &e gaine# &y %earning to ea"ine the onnetion

(yoga) &etween the &o#y$ the "in#$ an# the witness in the present "o"ent.

Haintaining "in#fu%ness of that re/uires a ertain o""it"ent$ whih in turnre/uires the #esire for it$ whih "ay &egin in the suffering of physia% i"&a%anes$

or in fee%ings of aniety or #espair arising fro" the soia% sphere$ or in a #eep

sense of eistentia% onfusion= &ut one &egun$ the in/uiry wi%% ta!e on a #riving

fore of its own an# %ea# the see!er to the great %ife of a yogin.


31/54

Chapter ,i The 8igher Heans Kousing 31

Chapter i8

The Qigher Neans > Io"using

_s>F6{b+9Aw8 H' 5E*2v

_s>F;/5 Q* /5(+)

7. (2.0) bhya-abhyantara-stambha-v#tti! outer inner torpor way

dea-5la-sa@5hybhi! (inst. &y) p%ae ti"e re!oning pari-d#%&a! a%%

aroun# !nown d4rgha-s*5%ma! %ofty trif%ing 7.$ (2.1) bhya-abhyantara-

vi%aya-5%ep4outer inner sphere throwing off"aturtha!the fourth7.' (2.2)tata!as a resu%t5%4yateit is #i"inishe#pra5a-vara?am%ight vei%

7. Whether lofty or trifling ,hat is "ommonly 5no,n is by re"5oning

pla"e and time ,hether the ,ay 1of thought2 is the e8ternal 1reasoning2 the

internal 1refle"tion2 or the torpor 1stu"5 in the sphere of ob(e"ts2 7.$ 1but2

the fourth is the one thro,ing off that outer inner and ob(e"t sphere 7.' as a

result of ,hi"h the veil over the light (see 2.2)is diminished.

The fourth on#ition is the entra% %ight$ an# the three surroun#ing spheres havethe effet of o&suring that %ight. Kin#ing this enter is the !ey to rea%i5ation$ an#

the fin#ing is si"p%y in rea%i5ing that it is 7ust you. *ou #ont have to trave% to an

ashra"$ or a #ifferent ountry$ or even a #ifferent ity. *ou #ont have to spen#

years trying to fin# the witness through perfor"ing #uties in the o&7et wor%#$ or

through #e&ate an# #ispute in the wor%# of ana%ysis$ or through re%igious

speu%ation. +f you are %oo!ing outsi#e yourse%f$ won#ering why this great witness

thing never appears to you$ then you are %oo!ing in the wrong #iretion. +t wi%% not

fin# you an# you wi%% not fin# it &eause there is no it$ there is on%y you$ an# that

rea%i5ation is the %ight you are %oo!ing for.

)Q @ ;=QL +

W)A(.U )

7.3 (2.3)dhra?su(%o. p%ura% as to$ for) instanes of ho%#ing "a in a##ition

(referring &a!) yogyat fitness$ apa&i%ity manasa! (gen. of) "in# 7.6 (2.')sva-vi%aya-asa@prayoge (%o. where) ones sphere no ontat "ittasya (gen.

of) thought sva-r*pa-anu5ra!own for" se"&%ane ivaas if indriy?m

(gen. of) powerspratyhra!#rawing &a!7.7 (2.)tata!resu%ting fro" that

param u%ti"atevayatapa&i%ity of &eing wi%%e# indriy?m(gen. of) powers


32/54


7.3 n addition to that 1in that pla"e2 there is the "apability of the mind for

instan"es of holding 7.6 ,hi"h is a dra,ing ba"5 of its po,ers as if a

semblan"e of a thought in one0s o,n form 1but2 ,here there is no "onta"t ,ith

one0s ob(e"t-sphere 7.7 resulting from ,hi"h there is the ultimate "apability

of the po,ers0 being sub(e"t to one0s ,ill (see in#riya7aya .11).

_RL ) " (.?+ Z

*"8*A27

7.9 (3.1) dea-bandha! p%ae &in#ing "ittasya (gen. of) thought dhra?

retaining$ ho%#ing7.: (3.2)tatra(%o.) whereuponpratyaya-e5atnat&e%iefs state of &eing one an# the sa"e (see e?ual w9pratyaya 6.1% 7.1) dhynam

"e#itation7.; (3.3)tat(in#.) then$ there$ thus(-he conte,t of a succession along

with placement at the eginning with the emphatic eva indicates that this is not

the ordinary third person pronoun.) eva atua%%y rtha-mtra-nirbhsam (see

also &.*)o&7ets on their own appearane sva-r*pa-*nyamown for"

#evoi#ivaas ifsamdhi!onte"p%ation

7.9 The 1.)holding(see :.')is a binding of the thought in that pla"e 7.:

,hereupon there is *.) meditation a state ,here those 1t,o (:.1 an# :.2:)2

beliefs are one and the same. 7.; Then there is the &.)"ontemplation that

there a"tually is the appearan"e of ob(e"ts 1of the sensory po,ers :.:2 on

their o,n as if devoid of one0s o,n form.

"+" A dk19+ L 82;

7.= (3.') trayam (not acc.) the three e5atra&eing in one p%ae sa@yama!

fousing 7. (3.) tat-(ayt(a&%. o"ing fro") those winning (-he pronoun

refers to indriya!3aya in 5.11 and va>yat0 indriy0/0m in 6.6 not to saCyama in

6.1.) pra()-lo5a!(that) !now%e#ge onsi#ering7.$ (3.:)tasya(gen. of) it

(eah)bh*mi%u(%o. aor#ing to) p%aesviniyoga!app%iation (#utras 6.1 and

6.11 are two opposites as we have often seen efore and sutra 6.1* confirms it.

DhEmi does not mean stage ut place as in 1.2 *.7 and '.17.)

7.= There is fo"using those three being in one pla"e 7. 1or2 there is

"onsidering the 5no,ledge that it "omes from "onBuering those 1po,ers :.2

7.$ the appli"ation of ea"h a""ording to their pla"es.

,utras :.1012 are si"i%ar to 2.121 (where the wor# or is a&un#ant). oth

setions epress a #ua% approah to reso%ving the gross wor%# into the su&t%e= an


33/54

Chapter ,i The 8igher Heans Kousing 33

outer way an# an inner way. The wor# saEya"a "eans onentrating or

fousing$ &ut o&vious%y it #oes not refer to an intense !nitte#&row !in# of effort.

The who%e i#ea of fousing is in its &eing a present"o"ent thing$ so"ething easy

an# natura%$ not a s!i%% that an &e "astere# over ti"e through effort.

"FjA2b> _UjA_}`L fAT stambhe (%o.

hypothetia%= where$ as if) that to &e a!now%e#ge# apa&i%ity (ou%# &e) a

rigi#$ fie# post$ o%u"n$ or trun!$ (similar to stama clump tuft hererepresenting the gross non!sentient physical ody)"a5%u!-pra5a-asa@prayoge

(%o. where) physia% sight inner %ight no ontatantardhnam#isappearane

9.3 The understanding that there is past (see -.1) birth happens by ma5ing

an a"tual thing out of a "onstru"t. 9.6 Ee"ause a Gliving beingG (-.3) should

1supposedly2 be non-"arnal there arises the understanding that there is

thought on the part of others 1other living beings2 as to some belief (see -.2)

even though there is nothing supporting that 1thought2 as to that 1belief2 9.7

The disappearan"e 1of that understanding -.'2 is by fo"using on the physi"al

form of the body ,here that trun5 1of flesh2 "ould be a"5no,ledged as that

1non-"arnal being2 1but2 ,here there is no "onta"t of one0s physi"al sight ,ith

any su"h inner light(see :.3$ -.1)2 .

The &e%ief in a &o#y having onsiousness an# inte%%igene is never rea%%y

e%i"inate# &eause without it %ife wou%# &eo"e a&sur#$ so the author says it

#isappears in the proess of fousing on the su&7etive rea%ity. The wor#pra!A?a in sutra -.: #oes not "ean %ight of the !in# ref%ete# off so"eones &o#y

an# thus seen &y so"eone e%se$ an# sta"&ha #oes not "ean suppressing it$

"agia%%y turning ones &o#y invisi&%e$ even though the %ever proi"ity of the

wor#s #isappearane an# no ontat of sight with the %ight "ight raise so"e

fanifu% hopes. irth (-.') an# fina% en# (-.-) epan# on past an# future (-.1).

a 4xF*

(&.**a) etena y that )a(da-di sound and the others antardhnam

disappearanceuktamdeclared:(-he word u"tam indicates commentary) .3!//1

6y that$ he has declared the disappearance f sund and the thers& .Fo.)


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Chapter ,even Jeso%ving Hisoneptions &y Kousing 39

~AN~AQ +*SAF1'> ?;_9

_9;U6_95 ( 9+7S2vfU(+'1

9.9 (3.22&) sa-upa5ramam having a p%anne# o""ene"ent$ #e%i&eratenir-

upa5ramamnot #e%i&erate"a an#$ or5armaationS tat-sa@yamt (a&%. &y) on

that fousing aparnta-()nam fina% en#$ #eath un#erstan#ing 9.: (3.23)

ari%&ebhya! v (a&%. with vA (or)= as apart fro") those without hurt maitr4-

di%u (%o. in) affetion et. balni strengths 9.; (3.2') bale%u (%o. a"ong

those) strengths hasti-bala-d4nie%ephant strength et.

9.9 /nderstanding 1the belief in2 their final end 1is also2 by fo"using onthat 1same thing -.:2 ,hether their 1hurtful2 5arma is deliberate or not

deliberate (see .3') 9.: as apart from those ,ithout hurt (see .) their

15armi"2 strengths in affe"tion and the others (see 2.10) 9.; among those

strengths elephant strength (see virya .)and so on. (see .$ et.)

Ko%%owing the esta&%ishe# pattern of %in!ing or &a!referening in this wor!$

these three sutras$ epan#ing on the the"es in the %ast three$ rea%% previous

passages on reinarnation an# fina% ter"ination$ resu%ting fro" negative !ar"a$#e%i&erate or not$ an# fro" positive !ar"a through the various o&servanes an#

vows an# their i""e#iate rewar#s. True un#erstan#ing of ation an# rewar#$

however$ o"es fro" fousing the awareness on the o"parison &etween seeing

ones own physia% &o#y an# those of other peop%e versus seeing the %ight of

onsiousness on%y in onese%f (see ,D 19.1-). s we have a%rea#y %earne#$ our

wea!ness (an# so theirs) is in hurtfu%ness$ #e%i&erate or even 7ust approve# of= an#

our strengths are in affetion$ o"passion$ et.$ or in the spiritua% fortitu#e of

&rah"aarya "entione# in sutra .$ whih is referre# to figurative%y here ase%ephant strength$ not as a powerfu% &rute (no one is intereste# in %ifting heavy

%ogs) &ut as a sy"&o% of inner strength an# no&i%ity. This group of three sutras on

affetion$ et. a%so rea%%s the first part of the %ower%eve% a%ternative given in sutra

2.10$ whi%e the orrespon#ing sutras in -.131 on the &o#y an# on eha%ation an#

inha%ation wi%% rea%% the seon# part of that a%ternative "etho# given in sutra 2.11.

(9+7S2 vfU(+'1 821A2bA Q f2U1

21 8Q~ +f2U1 +m+2/M +2*A?*

2*o; V*(8^ *QA


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'0 The *oga Darshana

[(&.*5)pravtti-lka-nyst(al. y) the (celestial) progression lights (the

o""entators "eaning) putting down fi,ing ordering defining s'kma-

vyavahita-vipraka-


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Chapter ,even Jeso%ving Hisoneptions &y Kousing '1

#efining not #ays$ &ut "onths an# years. To the anients$ it was not 7ust the sun

that was thought to have a great inf%uene on hu"an %ife$ &ut a%% those other

e%estia% %ights as we%%$ though #istant$ see"ing%y "inute$ an# hi##en ha%f the ti"e.

s for the &e%ief in "agia% "in# trave% through spae$ or in never having to eat or#rin! again$ having "agia%%y suppresse# hunger an# thirst$ or in "agia%%y &eing

a&%e to see %u"inous ange%i for"sLa%% that has nothing to #o with yoga.

The Eelief in GConBueringG

lN;.FA+5)* (.; 8 *[* prg-bhram &eing the on%y one

forwar#&earing$ in%ination$ prospet "ittam thought (J elieve this word was

originally citram.);.$ ('.2-)tat-"hidre%u(%o. whenever) that ho%es$ wea!

points pratyaya-antar?i &e%iefs other sa@s5rebhya! (a&%.) o"ing fro"

onstruts$ onstrut&ase# ('.*%) hnam aandoning e+ of them kleavat

(vati li"e) the afflictions uktam (he has) declared: (-he word u"tam always


53/54

Chapter Mine eing the On%y One 3

indicates an interpolation.) Ie has declared the a(andning f them$ like the

afflictins!&

;.= Ior one ,ho sees that distin"tion there is "essation of the notion of thee8isten"e of individual souls. ;. Then there emerges a thought 1pi"ture2 that

is the lo, ground of distinguishing the prospe"t of being the only one. ;.$

Whenever there are su"h ,ea5 points in that 1distinguishing2 there arise the

other "onstru"t-based beliefs.

(Aw!+5L * +w**E

&+* *)9L 1L1,

;.' ('.29) prasa@5hyne (%o. when) ounting out or re!oning of

pay"entapisti%%a5us4dasya(gen. point of view= for) one without interest&earing

#e&t sarvath in every ase$ a%ways vive5a-5hyte! (a&%. arising out of)

#istinguishing !nown as dharma-megha! #uty$ responsi&i%ity (#ar!) rain

%ou# samdhi! onte"p%ation ;.3 ('.30) tata! resu%ting fro" whih 5lea-

5arma-niv#tti!aff%itions ations essation ;.6 ('.31) tad then$ in those

ti"es sarva-vara?a-mala-apetasya (gen. &e%onging to one) a%% o&suring

i"purities gone away ()nasya (gen. of) un#erstan#ing nantyt (a&%. apart

fro"$ o"pare# to) infinity()eyamto &e un#erstoo#alpam%itt%e$ trif%ing

;.' When there is still a re"5oning of payment 1even2 for one ,ho has no

debt to be repaid there al,ays arises out of the "elebrated GdistinguishingG

the "ontemplation of the dar5 "loud of a dharma ;.3 that ,ould result in the

"essation of one0s a"tions and affli"tions ;.6 1but2 ,hatever there is to be

understood in those times is trifling "ompared to that 1dharma of2 infinity of

understanding belonging to one in ,hom all the impurities obs"uring it have

gone a,ay.

This #har"a is not through ahieve"ent$ %ea#ing to fina% ter"ination$ &ut

through the %ight of rea%i5ation$ a&an#oning the i"purities that o&sure it. There is

a%ways the outer onte"p%ation of #uty$ an# responsi&i%ity$ an# the rain%ou#

"etaphor for that #har"a evo!es the i"age of a #ar!ening or o&suring of the

&right reative fore$ &ut to this author$ true #har"a is in un#erstan#ing$ an# the

rightfu% o&7et of renown is not ahieve"ent &ut #istinguishing.


54/54

' The *oga Darshana

+*A)~*) /)(5 )Fr*s

~ N;*27A)A(( +?A(3 Q

;.7 ('.32)tata!therefore5#ta-arthnm(gen. p%. on the part of those) #one$

fu%fi%%e# purpose pari?ma-5rama-sampti! transfor"ations progression

o"p%etion gu?nm (gen. p%. on the part of those) "erit ;.9 ('.33) 5%a?a-

pratiyog4"o"ent having "utua% #epen#enepari?ma-aparnta-nirgrhya!

transfor"ation(s) u%ti"ate en# to &e rea%i5e# 5rama!series$ progression;.:

('.3') puru%a-artha-*nynm (gen. p%. on the part of those) hu"an spirit

purpose #evoi#$ unfu%fi%%e#gu?nm(gen. p%. on the part of those) great "erit

pratiprasava! ounter"an#ing5aivalyam&eing the on%y one svar*pa-prati%&

in ones own for" esta&%ishe#vor(very meaningful here) "iti-a5ti!(cit!>a"ti

cf. ciccha"ti 8)the power of thin!ingitithus$ sai# (end of the Aoga $arshana)

;.7 Therefore ,hether it is "ompletion of a progression of

transformations 1in"arnations2 on the part of those of merit ,hose purpose is

fulfilled ;.9 1or2 ,hether that progression is realiAed as the ultimate end of

the transformations 1of thought2 mutually dependent on a moment ;.:

,hether it is "ountermanding on the part of those of merit on the part of

those ,ho are yet unfulfilled in the purpose of the human spirit or ,hether it

is being the only one established in one0s o,n form 1either ,ay2 it is the

po,er of thin5ing. Thus it is said.

Whether it is aeptane of the &e%ief in ontinous re&irth in other ti"es an#

other &o#ies unti% the u%ti"ate en#$ or the %ear rea%i5ation &y fousing on "enta%

transfor"ations$ that you$ the rea#er$ the yogin$ the on%y one$ re"anifest every

"o"ent out of your u%ti"ate Mature$ there is no #enying that the foun#ation of&oth the &e%ief an# the rea%i5ation is your awareness itse%f.

nd of the Yoga Darshana

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The Yoga Darshana