Kaivalyapada sutra 7-8

Yogasutra Kaivalyapada sutra 7-8

Sri Sadgurubhyoh Namah

7. Karma ashukla akrishnam yoginah trividham itaresam

Meaning : Karma (action) is neither good nor bad for a yogi (meaning a yogi even though he acts, will not be accumulating karma), but karma of a non-yogi is of three types.

8. tatah tad vipaka anugunanam eva abhivyaktih vasananam

Meaning : Those three types of karma is what is the cause of formation of vasanas (latent impressions).

Hari Om

In Guruseva

Yogasutra Kaivalyapada sutra 4-6

Yogasutra Kaivalyapada sutra 4-6

Sri Sadgurbhyoh Namah

4. Nirmana chittani asmita matrat

Chitta (mind) springs from the sense of I (asmita).

5. Pravritti bhede prayojakam chittam ekam anekesam

Depending on activity, mental identities are formed. For eg: "I am a doctor" is professional identity. "I am an indian" is regional identity etc.

If one asks oneself, who am I ? any answer that comes to mind is a mental identity.

6. Tatra dhyanajam anasayam

Of all the identities the one identity that emerges out of meditation is the one that cause no-bondage and does not accumulate karma.

Hari Om

In Guruseva

Kaivalyapada sutra 1-3

Yogasutra Kaivalyapada sutra 1-3

Sri Sadgurubhyoh Namah

1. Janma Oshadhi mantra tapah samadhi jah sidhyayah

Siddhi (special powers) mentioned in previous chapters can be obtained by five ways. they are, by birth, herbs, mantra, training the senses / austereties, or by Samadhi.

2. Jatyantara parinama prakriti apurat

Evolution of a being (jatyantara parinama) from one form to another happens by natural process of fulfillment of one's innate nature.

One birth has the karma of previous births as foundation.

3. Nimittam aprayojakam prakritinam varana bhedas tu tatah kshetrikavat

For self-realisation, karma is not the foundation. It acts only to remove obstacles on the way. When obstacle is removed, Grace flows naturally. Good or bad karma and their results act in such a way to remove obstacles.

Hari Om

In Guruseva

Yogasutra Vibhutipada Sutra 50-56

Sri Sadgurubhyoh Namah

50. Sattwa Purusha anyata khyati matrasya sarva bhava adhishtatrittvam sarva jnatritvam cha

Yogi becomes Omnipotent and Omniscient by discrimination between sattwa (pure intellect) and purusha (Self, Atma). Yogi achieves mastery over all forms of existence and forms of knowing.

51. Tad vairagya api dosha bija kshaya kaivalyam

Yogi when he cultivates non-attachment towards the omniscient and omnipotent powers, will attain liberation.

52. sthani upanimantrane sanga smaya akaranam punuh anista prasangat

The yogi should avoid accepting invitations from sthani (celestial beings), and yogi shall not entertain pride to enter on their invitation as that would lead to repeatedly falling into mind field.

53. Kshana tat kramayoh samyamat vivekajam jnanam

Samyama on kshana (a moment in time) and the succession of kshana, which can be called time, will reveal higher knowledge borne out of discrimination .

A movie is made up of succession of pictures. World is similar to that.

54. jati lakshana desha anyatha anaavachchedaat tulyayoh tatah pratipatti

From the discriminative knowledge comes the capacity to know an object as separate from another similar object which are non-distinguishable by time, space, and characteristics.

My commentary : Two objects, however similar it may be are not same. Eyes may decieve who are not adept at discrimination, but a yogi can make out an object as different from a similar object.

55. Tarakam sarva vishayam sarvatha vishayam akramam cha iti vivekajam jnanam

The higher intuitive knowledge is not based on succession of moments. Discrimination leads to understanding of an object as it is, in all ways.

56. Sattva purushayoh suddhi samye kaivalyam iti

When buddhi (intellect) is purified to the extent of purity of Self, and when Buddhi is equivalent to Self in purity , it is known as kaivalyam (absolute liberation).

My commentary : When buddhi (intellect) is purified and completely in accordance with Self, it is liberation. In my opinion this in other words is saying that

a) individual self under complete surrender to Self (visistaadvaita)

b) Individual self reflecting completely the Self to its capacity (dvaita)

above yogasutra definition is according to advaita definition , so not giving here.

Vibhutipada completed.

hari Om

In Guruseva

Yogasutra vibhutipada sutra 39-49

Yogasutra Vibhutipada sutra 39-49

Sri Sadgurubhyoh Namah

39. Bandha karana shaithilyat prachara samvedanat cha chittasya para sharira avesha

By loosening the bondage of one's own body, and understanding how mind works, a yogi can enter into another's body. This is used by masters to rectify a student's meditation practices.

40. Udana jayat jala panka kantaka adisu asanga utkranti cha

Mastering Udana vayu (Prana that operates in throat helping to exhale), Yogi masters jala tatva (water principle in the body), and attains 'no contact' with water, mud and thorns and yogi attains levitating power.

I do not think it is the levitation of gross body, but levitation of pranic body.

41. Samana jayat jvalanam

Mastering samana vayu (prana at naval region , helping digestion of (food, thoughts) will help a yogi to attain mastery over agni tatva (fire element) and increases yogi's radiance (aura).

It will be appropriate to mention that the Devata (god) associated with naval region is Surya (sun god).

42. Shrotra akashayoh sambandha samyamat divyam shrotram

By understanding the relation between sound and space, and by doing samyama (concentration, meditation, samadhi) on that relation, yogi attains divine ear.

Sounds (naama, name) are arranged in space and time, and we make some meaning out of it.

43. kaya akashayoh sambandha samyamat laghu tula samatatti cha

By understanding the relation between body and space, one attains lightness to pass through space.

Form (roopa, body) is arranged in space. meditating on lightness of cotton, one attains similar lightness to pass through space. This sutra is related to earth element (muladhara chakra).

44. bahih akalpita vrittih mahavideha tatah prakasha avarana kshaya

When yogi doesnt project his own imaginations onto the world, but only the projections of formless thought patterns, it is called maha-videha. Then the veil over the wisdom is lifted.

45. sthula svarupa sukshma anvaya arthavattva samyamad bhuta jayah

When the relation between sthula (gross) body with sukshma (subtle) body is understood, by knowing how the gross body is formed out of five elements, mastery over the five elements ensues.

46. tatah animaadi pradurbhavah kaya sampad tad dharma anabhigatacha

When mastery of five elements happens, yogi can get powers over gross body like anima (atomic size) etc and understanding of characteristics of five elements happens.

47. rupa lavanya bala vajra samhanana kaya sampat

Kaya-sampad (abilities of gross body) include beauty, gracefulness, strength and hardness

48. grahana svarupa asmita anvaya arthavattva samyamad indriya jayah

By understanding of sense-inputs, how they are percieved by indriyas (sense organs), how they are percieved by mind and finally by asmita (I-ness), yogi masters over sense organs.

49. tatah manojavitvam vira rana bhavah pradhaua jayah

mastery over sensory organs, yogi's mind becomes sharp, and yogi can understand how manifestation happens out of primal cause.

Hari Om

In Guruseva

Yogasutra vibhutipada sutra 28-38

Yogasutra Vibhutipada sutra 28-38

Sri Sadgurubhyoh Namah

28. Chandra tara vyuha jnanam

Samyama on chandra (moon) leads to knowledge of stars.

29. Dhruve tad gati jnanam

Samyama on the pole-star will lead to knowledge of movement of stars.

30. Nabhi chakra kaya vyuha jnanam

Samyama on Nabhi chakra will lead to knowledge of the body

31. Kanthah kupe kshut pipasa nivrittihi

Samyama on throat will remove the hunger and thirst.

32. Kurma nadyaam stairyam

Samyama on Kurma nadi (the nerve center below throat), one gets steadiness.

33. Murdha jyotishi siddha darshanam

Samyama on the light at crown of head will lead to visions of perfect masters

34. Pratibhad va sarvam

The powers described so far can come stage by stage or in one go by dawn of higher knowledge (wisdom, intuition)

35. Hridaye chitta samvit

Samyama on heart chakra will lead to knowledge of chitta (store house of karma, mind activities), understanding of mind.

36. satwa purushayoh atyanta asankirnayoh pratyaya avisesa bhogah pararthatvat svartha samyavat purusha jnanam

Meaning : To experience something, mind is needed (satwa). For the experience of self-realisation, there has to be an experiencer of Self. Thus requiring Self and an experiencer.

But mind even though it has become satwa, cannot know Self. Self has to know Self. Thus the separation of Purushah (Self) with the mind has to happen. The samyama that helps yogi to separate Self and mind is what is mentioned in this sutra.

37. Tatah pratibha sravana vedana adarsha asvada varta jayanta

From the samyama that separates purusha (Self) from satwa (mind), one attains spontaneous wisdom and that makes the hearing, touch, smell, vision, and taste as divine.

38. Te samadhau upasargah vyutthane siddayah

All the powers mentioned above are obstacles for Self-realisation as they are powers are in external world.

Hari Om

In Guruseva

Yogasutra vibhutipada sutra 25-26

Yogasutra Vibhutipada sutra 25-26

Sri Sadgurubhyoh Namah

25. pravritti aloka nyasat sukshma vyavahita viprakristta jnanam

Meaning : By calming the pravritti(activities) of mind, and doing samyama on pravritti on mind, yogi comes to know of his latent impressions well and also of things that are far off from his understanding earlier.

26. bhuvana jnanam surye samyamat
Meaning : Samyama on solar principle, will give a yogi knowledge of all worlds (bhuvana).

Hari OM

Yogasutra vibhutipada sutra 22-23

Yogasutra Vibhutipada sutra 23-24

Sri Sadgurbhyoh Namah

23. maitri aadishu balani

Meaning : Samyama on positive qualities strengthens them, for ex: samyama on friendliness strengthens that particular aspect.

24. baleshu hasti bala-adini

Meaning : By samyama (dharana, dhyana, samadhi) on strength of elephant, yogi knows what strength is.

commentary : It is not meant that one acquires a strength equivalent to an elephant. The strength of friendly feeling might be even more greater than an elephant's strength. The strength of positive feelings like friendliness should be more or great than an elephant's strength.

Hari OM

Yogasutra Vibhutipada Sutra 21-22

Sri Sadgurubhyoh Namah

21. kaya-rupa samyamat tad grahya shakti stambhe chakshuh prakasha asanprayoge antardhanam

Meaning 1: Samyama on body form can help yogi to achieve a capability of invisibility.

Meaning 2: Samyama on body form can help a yogi to actually see the body for what it is 'energy or shakti' after which the body as we are accustomed to see is no more visible.

My commentary : Yoga is practiced to change ourself, change our view, we should not be bothered about how world views us, whether visible or invisible.

The body form is also a form of energy. The entire universe is an energy pattern, while consciousness is witnessing the changing energy pattern. This energy is symbolically told as Shakti and Witness is told as Shiva.

22. sopakramam nirupakramam ca karman tad samyamat aparanta jnanam aristebhyah va

Meaning : The karma can be classified as two types depending on the fastness with which the results visit us. karma that is already set in motion (sopakramam) and dormant karma (nirupakramam). Samyama on these types of karma will tell yogi about dangers, and forewarning of death. Understanding the karma that is set in motion, will tell about how long the vehicle i.e body will run.

Hari OM

Yogasutra Vibhutipada sutra 20

Yogasutra Vibhutipada Sutra 20

Sri Sadgurubhyoh Namah

20. na cha tat salambana tasya avishayee bhutatvat

Meaning : The deep samskaras of other person is beyond reach still. One can read the mind of other person, but to get at the source of these thoughts, a yogi requires deeper understanding than this. Yogi needs understanding of root cause, the latent samskaras.

Hari Om

Yogasutra vibhutipada sutra 19

Yogasutra Vibhutipada Sutra 19
Sri SadGurubhyoh Namah

19. pratyayasya para chitta jnana
Meaning : By Samyama (Dharana, Dhyana, Samadhi) on Pratyaya (concepts, ideas), one will gain knowledge of other's mind.
it is a usual practice to say 'read between lines'. this sutra goes one step ahead and says, 'read the mind, by what the other person says'.

Yogasutra Vibhutipada sutra 18

Yogasutra Vibhutipada Sutra 18
Sri SadGurubhyoh Namah

18. samskara sakshat karanat purva jati jnanam
Meaning : Samyama on samskaras (latent impressions in subconscious mind) lead a yogi towards understanding yogi's previous incarnation and the karma that lead to the current samskara.
Further commentary : What is 'today' is the child of yesterday and what is tomorrow is the child of today. This is true for any result, state of mind also.
The cross roads that we are in today is determined by past actions (karma). What decision we take, which road we take now, determines tomorrow. Today , present has the seed for making a conscious choice towards better tomorrow.. Every moment is a decision point. Hence great masters say 'live in present moment' and this living has to be done every moment. Hence enlightenment is not a once in a lifetime achievement. Enlightenment is to live 'moment to moment in awareness'. One can live the current moment through subconscious mind, or through awareness. What we do by subconscious mind becomes karma, and anything done by awareness leads towards cleaning previous karmic influence and towards enlightenment.
Upon closer examination of our current samskaras, yogi comes to know why he is thinking in a certain way, why he is acting in a certain way, why he is reacting in a certain way. What is past is past. But we just cannot simply throw away past baggage, because that has brought us to current state and if we are not careful in our choice by awareness, we fall back into reacting mode and into further karma.
Understanding of our past is important, as that will tell us clearly why the 'current state'. Karma cycle is there to teach us lessons. If we dont learn the lesson properly, the universe will keep us in the same class, and we take the teacher's (nature's) own way of teaching (fruits of karma will visit us time and again till we learn).

Hari Om

Yogasutra Vibhutipada Sutra 17

Yogasutra Vibhutipada Sutra 17
Sri SadGurubhyoh Namah

17. shabda artha pratyaya itaretara adhyasat samkara tat pravibhaga samyama sarva bhuta ruta jnana

Meaning : One will get knowledge of all sounds by samyama.

Samyama will give jnana (knowledge) of the sound (shabda) and its associated meaning (artha) , and its conceptual meaning as well as its contextual meaning, the mixup of all the above meanings, and also distinctive meanings based on above categories of meanings of all ruta (sounds, languages) of bhuta (living beings or beings made of pancha bhutas).

This sutra actually implies that through samyama one attains understanding of the world. This world is made up of shabda (sound) and artha (meaning) and also pratyaya (concept of sound and meaning). The universe is a one continuous entity. We divide it into different objects by drawing boundaries within infinity and make infinity into pieces. We give a name and a form to those objects. The name is denoted by shabda (sound) and form is denoted by artha (meaning) and also pratyaya (concept).

The world is made up of pancha bhutas (earth, fire, water, air, space). All the sounds and its meanings are actually within mind. Mind says so and so object has these boundaries and this is its name and form. Conceptualisation is the nature of mind. It cannot comprehend one universe as one entity. It needs division of universe thus giving rise to Dvaita bhava. Seeing universe as one is advaita bhava.

Seeing and understanding clearly this by the mind through samyama (dharana, dhyana, samadhi) , one can understand the nature of world (all sounds, its meanings, conceptual meaning, languages).

Hari OM

NOTE : the opinions expressed in this blog are entirely my personal and does not represent that of any organization.

Article on Patanjali Yogasutra

The following link Article on Patanajali Yogasutra for Dattapeetham souvenir magazine, was written by me on April-4-2010.

Hari Om

Yogasutra Vibhutipada sutra 9-16

Yogasutra Vibhutipada Sutra 9-16

Sri SadGurubhyoh Namah

9. vyutthana nirodhah samskara abhibhava pradurbhavau nirodhah ksana chitta anvayah nirodhah-parinamah

Meaning : The high level of samyama (merging of dharana, dhyana, samadhi) is called 'Nirodhah-parinamah' . It means mastery over the life-cycle of thought patterns.

Thought appearance, and its transition to next thought and disappearance of the original thought is the lifecycle of thought patterns.

10. tasya prashanta vahita samskarat

Meaning : There (in nirodhah-parinamah samyama) a smooth continuous flow of thoughts happen.

11. sarvarathata ekagrata ksaya udaya chittasya samadhi-parinamah

Meaning : Every thought lifecycle is observed with one-pointedness. The thoughts that we talk here are the sub-conscious impressions, rising. This one-pointedness is called samadhi-parinamah.

12. tatah punah shanta-uditau tulya-pratyayau chittasya ekagrata-parinimah

Meaning: Reemergence of subconscious impressions as thoughts and their observation with one-pointedness, and observation of this one-pointedness thought is called ekagrata-parinamah.

13. etena bhuta indriyasau dharma laksana avastha parinamah vyakhyatah

Meaning : The three samyamas explained above will give mastery over the relation between objects, senses, contact between them and subsequent responses from the mind to that contact, and space and time.

14. shanta udita avyapadeshya dharma anupati dharmi

Meaning : The three types of samyama explained above has something in common as substratum.

15. krama anyatvam parinamah anyatve hetu

Meaning: The sequence or order of thoughts and their lifecycle determines the results also.

16. parinimah traya samyama atita anagata jnana

Meaning : By mastering the three samyamas, one gets knowledge of past and future.

How ?

The thoughts that rise from subconscious are what past is. and the sequencing of thoughts that will follow is what determines the future. Hence observing the thought patterns will give us a clue as to the past and future.

Hari OM

Yogasutra Vibhutipada sutra 7-8

Yogasutra Vibhutipada sutra 7-8

Sri Sadgurubhyoh namah

7. trayam antar angam purvebhyah

Meaning: The three (dharana, dhyana, samadhi) will become more of internal activity than external activity and enter into field of mind, and they are different from the other limbs of yoga described before dharana like 'yama, niyama, etc'

8. tad api bahir angam nirbijasya

Meaning: But still external compared to Nirbija samadhi. The three (dharana, dhyana, samadhi) is considered internal when compared to other limbs of yoga, but they are still considered external yoga abhyasa when compared to the final thing called 'Nirbija samadhi' .

Hari OM

Yogasutra Vibhutipada sutra 4-6

Yogasutra Vibhutipada sutra 4-6
Sri Sadgurubhyoh namah

4. trayam ekatra samyama

Meaning : Dharana, Dhyana, Samadhi these three becomes united in Samyama

5.tad jayat prajna lokah

Meaning: Mastering the three (dharana, dhyana, samadhi), one attains prajna (awareness).

6. tasya bhumisu viniyogah

Meaning: Then we can apply prajna to higher planes

Yogasutra Vibhutipada sutra 1-3

Yogasutra Vibhutipada sutra 1-3

Sri Sadgurubhyoh namah

1. deshah bandhah chittasya dharana

Meaning: Concentrating on an object, place in the body, or a thought is called dharana

2. tatra pratyaya ekatanata dhyanam

Meaning: Uninterrupted continuous (Ekatanata) concentration is called dhyana

3. tad eva artha matra nirbhasam svarupa shunyam iva samadhih

Meaning: When only the object concentrated upon shines forth in its true form, it is called samadhi.

hari OM

Yogasutra Sadhanapada sutra 54-55

Yogasutra Sadhanapada Sutra 54-55
Sri Sadgurubhyoh namah

54. sva vishaya asamprayoge chittasya svarupe anukarah iva indriyanam pratyaharah

Meaning: The indriyas will come into contact with outside objects and then the mental action of senses will come into picture. The withdrawal of affect of this contact at the mental plane is called pratyahara.

55. tatah parama vashyata indriyanam

Meaning: Then ensues mastery over senses.

Sahdnapada is concluded

HariOM

Sadhanapada Sutra 49-53

Yogasutra Sadhanapada Sutra 49-53

Sri Sadgurubhyoh namah

49. tasmin sati shvasa prashvsayoh gati vichchhedah pranayamah

Meaning : After perfecting asana (posture) one should do Pranayama. Inhale and exhale of breath usually is done subconsciously. The flow of inhalation and exhalation, if done consciously in a controlled manner is called pranayamah.

50. bahya abhyantara stambha vrittih desha kala sankhyabhih paridrishtah dirgha sukshmah
Meaning : The ratio of inhalation to exhalation and to the interval between inhale-exhale, is depending on time of interval and place of observation, to make breath long and continuous smoothly. The inhale , exhale, and transition of inhale-exhale-inhale cycle has to be one continuous slow , long, deep and smooth breath to calm the mind.

51. bahya abhyantara vishaya akshepi chaturthah
Meaning : The continuous life force in inhalation, exhalation, transition between inhale-exhale is the fourth pranayama.

52. tatah kshiyate prakasha avaranam
Meaning : Through the fourth pranayama the veil on light of wisdom is diminished

53. dharanasu cha yogyata manasah
Meaning : Mind acquires capability for dharana by perfecting pranayama

Peace

51.