17715159 Sanskrit English Translation Glossary the YogaSutra of Patanjali 86 Pgs
Transcript of 17715159 Sanskrit English Translation Glossary the YogaSutra of Patanjali 86 Pgs
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TheYoga-Straof PatajaliSanskrit-English Translation & Glossary
Chip Hartranft
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Table of contents
Sanskrit pronunciation guide Page 3
Sanskrit-English translation 4
Sanskrit-English glossary 71
Bibliography 84
About the author 86
Copyright 2003All Rights Reserved
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Sanskrit Pronunciation Guide
Sanskrits breadth of expression comes in part from using the entire mouth for
pronunciation, and from elongating accented vowels. With an alphabet of 49
letters, it has several different versions of familiar sounds such as n and s, each
issuing from a different part of the mouth. For this reason, diacritical marks aregenerally used to indicate how and where a consonant or vowel should be
sounded.
a pronounced like a in americai pronounced like i in literu pronounced like u in dudee pronounced like e ingreyai, ay pronounced like ai in aisleo pronounced like o in overau pronounced like ow in cow, , , , i, u prolonged for two beats instead of onek, kh, g, gh, gutturals, arising from the throatc, ch, j, jh, palatals, arising from the back of the palate, h, , h, cerebrals, with tongue touching the roof of the moutht, th, d, dh, n dentals, with tongue touching the back of the teeth
p, ph, b, bh, m labials, arising from the lipsc palatal, always pronounced like ch in chop
cerebral, pronounced like ri in rip
palatal, pronounced like sh in shout cerebral, pronounced like sh in leash pronounced like ni in onion pronounced like n in uncle
j pronounced like gn in igneoush alone pronounced like h in hot a soft echo of the preceding vowelh after a consonant extra breath after the consonant (in Sanskrit there are
no compound sounds like th in thiefor ph inphone)
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The Yoga-Stra in Sanskrit-English Translation
Samdhi-pda
I. Integration
I.1 atha yognusanam
atha = nowyoga = process of yoking; unionnusanam = teaching, exposition
Now, the teachings of yoga.
I.2%%yoga citta-vtti-nirodha
yoga = process of yoking; union
citta = consciousness
vtti = patterning, turnings, movements
nirodha = stilling, cessation, restriction
Yoga is to still the patterning of consciousness.
I.3 tad drau svarpe vasthnam
tad = then
drau= seer, witness, pure awareness
svarpe = own essence, identity
avasthnam = state of abiding
Then, pure awareness can abide in its very nature.
I.4 %&vtti-srpyam itaratra
vtti = patterning, turnings, movements
srpyam= identification, conformity
itaratra = otherwise
Otherwise, awareness takes itself to be the patterns of consciousness.
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I.5 % vttaya pacatayya klikli
vttaya = patterning, turnings, movements
pacatayya = fivefold
klia = hurtful
akli = benign
There are five types of patterns, including both hurtful and benign.
I.6 @prama-viparyaya-vikalpa-nidr-smtaya
prama = right perception
viparyaya = misperception, error
vikalpa = conceptualization
nidr = sleep
smtaya = memory, remembering
They are right perception, misperception, conceptualization, deep sleep, and remembering.
I.7 pratyaknumngam pramni
pratyaka = percept, sensory input
anumna = inference
gam = testimony from a teacher or traditional textspramni = accurate perception
Right perception arises from direct observation, inference, or the words of others.
I.8 @ flviparyayo mithyjnam atad-rupa-pratiham
viparyaya = misperception, error
mithy = falsejnam = knowledge
atad= not that
rupa = form
pratiham = based on
Misperception is false knowledge, not based on what actually is.
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I.9 abda-jnnupt vastu-nyo vikalpa
abda= verbal, linguistic
jna = knowledge
anupt= following, relying upon
vastu = object, substance
nya = emptyvikalpa = conceptualization
Conceptualization derives from linguistic knowledge, not contact with real things.
I.10 %@abhva-pratyaylamban vttir nidr
abhva = non-existence, non-becoming
pratyaya = perception, thought, intention, representation
lamban = resting on
vtti = patterning
nidr = sleep
Deep sleep is a pattern grounded in the perception that nothing exists.
I.11 anubhta-viaysampramoa smti
anubhta = experiencedviaya = object (of experience), phenomenon
asampramoa = not allowing to steal away
smti = memory, remembering
Remembering is the retention of experiences.
I.12 abhysa-vairgybhy tan-nirodha
abhysa = practice, action, method
vairgybhy = dispassion, non-reaction, non-attachment
tad= these
nirodha = stilling, cessation, restriction
Both practice and non-reaction are required to still the patterning of consciousness.
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I.13 & tatra sthitau yatno bhysa
tatra = in that
sthitau = stability, steadiness
yatna = sustained effort
abhysa = practice, action, method
Practice is the sustained effort to rest in that stillness.
I.14 @@ sa tu drgha-kla-nairantarya-satkrsevito dha-bhmi
sa = this
tu = and, moreover
drgha = long
kla = time
nairantarya = continuously, uninterruptedly
satkra = skillfully, in the right way
sevita = cultivated
dha = firmly
bhmi = rooted, grounded
And this practice becomes firmly rooted when it is cultivated skillfully and continuously for a long
time.
I.15 ~ dnuravika-viaya-vitasya vakra-saj vairgyam
da= seen, perceptible
anuravika= heard, learned
viaya = object (of experience), phenomenon
vitasya= without wanting or attachment
vakra = mastery, willing something to happen
saj = comprehension
vairgyam = dispassion, non-reaction, non-attachment
As for non-reaction, one can recognize that it has been fully achieved when no attachment arises in
regard to anything at all, whether perceived directly or learned.
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I.16 @tat param purua-khyter gua-vaityam
tat= this
param= ultimate, highest, purest
purua = pure awareness
khyte= clear seeing
gua = fundamental qualities of naturevaityam= without wanting or attachment
When the ultimate level of non-reaction has been reached, pure awareness can clearly see itself as
independent from the fundamental qualities of nature.
I.17 vitarka-vicrnandsmit-rpnugamt samprajta
vitarka= analytical thinking
vicra= insight, reflection
nanda= bliss, joy
asmit = sense of self, I-am-ness
rpa= form
anugamt= going with, following, accompanying
samprajta = cognitive
At first, the stilling process is accompanied by four kinds of cognition: analytical thinking, insight,
bliss, or feeling like a self.
I.18 @ ~virma-pratyaybhysa-prva saskara-eo nya
virma = cessation
pratyaya = perception, thought, intention, representation
abhysa = practice, action, method
prva= earlier
saskara = latent impressions
ea= store, residuum
anya = other
Later, after one practices steadily to bring all thought to a standstill, these four kinds of cognition fall
away, leaving only a store of latent impressions in the depth memory.
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I.19 bhava-pratyayo videha-prakti-laynm
bhava = being, becoming
pratyaya= perception, thought, intention, representation
videha= bodiless
prakti = nature
laynm = clasped, merged
Once the body is gone, and these latent impressions are dissolved in nature, they are inclined to be
reborn.
I.20 @@ raddh-vrya-smti-samdhi-praj-prvaka itarem
raddh= faith
vrya= energy, vigor
smti= memory, mindfulness
samdhi = oneness, integration
praj= wisdom
prvaka= preceded by
itarem = others
For all others, faith, energy, mindfulness, integration, and wisdom form the path to realization.
I.21 ~tvra-samvegnm sanna
tvra = extremely
samvegnm= intense, vehement
sanna = near
For those who seek liberation wholeheartedly, realization is near.
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I.22 &% mdu-madhydhimtratvt tato pi viea
mdu= mild
madhya= moderate
adhimtratvt= extreme, intense
tata= therefore, from these
api= alsoviea = difference, distinction
How near depends on whether the practice is mild, moderate, or intense.
I.23 vara-praidhnd v
vara= divine ideal of pure awareness
praidhnt= surrender, dedication, application, alignment
v = or
Realization may also come if one is oriented toward the ideal of pure awareness, Isvara.
I.24 @ klea-karma-vipkayair aparma purua-viea vara
klea= cause of suffering, corruption, hindrance, affliction, poison
karma= action
vipka= ripening, fruitionayai= store, residuum
aparma= untouched, unaffected
purua = pure awareness
viea= difference, distinction; exemplary, distinct
vara= divine ideal of pure awareness
Isvara is a distinct, incorruptible form of pure awareness, utterly independent of cause and effect, and
lacking any store of latent impressions.
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I.25 & ~ @tatra niratiaya sarvajatva-bjam
tatra= there, in that
niratiaya= incomparable, unsurpassed
sarva = all
jatva = knowing
bjam = seed, source
Its independence makes this awareness an incomparable source of omniscience.
I.26 @ sa prvem api guru klennavacchedt
sa= this, that
prvem= earlier
api= also
guru= teacher, mentor
klena= by time, temporally
anavacchedt= unbounded, continuous
Existing beyond time, Isvara was also the ideal of the ancients.
I.27 tasya vcaka praava
tasya= of this, thatvcaka = signifying, connoting
praava = the syllable pronounced om
Isvara is represented by a sound, om.
I.28 @taj-japas tad-artha-bhvanam
tad= thatjapa= repetition, intonation
tad= its, that
artha = meaning, purpose
bhvanam = realizing, becoming
Through repetition its meaning becomes clear.
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I.29 tata pratyak-cetandhigamo pyantarybhva ca
tata= therefore, from these
pratyak= inward
cetan= consciousness
adhigama= attainment
api= alsoantarya= obstacle
abhva= disappearance
ca = and
Then, interiorization develops and obstacles fall away.
I.30 ~@ %vydhi-styna-sanaya-pramdlasyvirati-bhrnti-daranlabdha-bhmikatvnavasthitatvni citta-
vikeps te ntary
vydhi= sickness
styna= apathy
sanaya= doubt
pramda= carelessness
lasya= laziness
avirati= sexual indulgence
bhrnti = false
darana= vision, perspective
alabdha = failing to attain
bhmikatva= developmental stagesanavasthitatvni= inconstancy, instability
citta = consciousness
vikep= distraction, stirring up
te= these
antary = obstacles
Sickness, apathy, doubt, carelessness, laziness, hedonism, delusion, lack of progress, and inconstancy
are all distractions which, by stirring up consciousness, act as barriers to stillness.
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I.31 @ dukha-daurmanasygam-ejayatva-vsa-pravs vikepa-sahabhuva
dukha= distress, pain, suffering
daurmanasya= depression
agam = limb
ejayatva= trembling
vsa = disturbed inhalationpravs = disturbed exhalation
vikepa= distraction, stirring up
sahabhuva = accompanying
When they do, one may experience distress, depression, or the inability to maintain steadiness of
posture or breathing.
I.32 @^tat-pratiedhrtham eka-tattvbhysa
tad= that, these
pratiedha = subdue, ward off
artham= meaning, purpose, approach
eka = one
tattva= thusness, elemental quality, principle
abhysa = practice, action, method
One can subdue these distractions by working with any one of the following principles of practice.
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I.33 & ~%maitr-karu-muditopek sukha-dukha-puypuya-viay bhvanta citta-prasdanam
maitr= friendliness
karu= compassion
mudita= delight
upek= equanimity
sukha= happinessdukha= distress, pain, suffering
puya= good, virtuous
apuya= bad, evil
viay= object (of experience)
bhvanta= radiating, projecting
citta = consciousness
prasdanam = calming, tranquilizing, clarification
Consciousness settles as one radiates friendliness, compassion, delight, and equanimity toward all
things, whether pleasant or painful, good or bad.
I.34 @ pracchardana-vidhrabhym v prasya
pracchardana= exhalation, expulsion
vidhrabhym= pause, retention
v= or
prasya = breath, life force
Or by pausing after breath flows in or out.
I.35 % viayavat v pravttir utpann manasa sthiti-nibandhan
viaya= object (of experience), phenomenon
vat= having
v= or
pravtti= arising of activity
utpann= arisen, producedmanasa= mind
sthiti= stability, steadiness
nibandhan= holds
Or by steadily observing as new sensations materialize.
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I.36 viok v jyotimat
viok= free of sorrow
v= or
jyotimat= luminous
Or when experiencing thoughts that are luminous and free of sorrow.
I.37 %vtargaviayam v cittam
vta = free from, without
rga= desire, passion, attachment
viayam= object (of experience)
v= or
cittam = consciousness
Or by focusing on things that do not inspire attachment.
I.38 svapna-nidr-jnlambanam v
svapna= dream
nidr= sleep
jna = knowledge
lambanam = resting onv = or
Or by reflecting on insights culled from sleep and dreaming.
I.39 yathbhimata-dhynd v
yath = as
abhimata= desireddhynt= meditative absorption
v = or
Or through meditative absorption in any desired object.
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I.40 ^ paramu-parama-mahattvnto sya vakra
parama = ultimate, highest, purest
au= minute, infinitesimal
mahattva = greatness, magnitude
anta= extending from...to
asya= hisvakra = mastery
One can become fully absorbed in any object, whether vast or infinitesimal.
I.41 % @ %ka-vtter abhijtasyeva maer graht-grahaa-grhyeu tat-stha-tad-ajanat sampatti
ka = dwindled, decreased
vtte= patterning, turnings, movements
abhijtasya= faultless, transparent
iva= like
mae= jewel
graht= one who grasps, perceiver
grahaa= grasping, perceiving
grhyeu= grasped, object of perception
tad= that
stha= abide
tad= that
ajanat= saturation, taking the form of something else
sampatti = coalescence, unified contemplation
As the patterning of consciousness subsides, a transparent way of seeing, called coalescence, saturates
consciousness; like a jewel, it reflects equally whatever lies before it - whether subject, object, or act
of perceiving.
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I.42 & @ @@%tatra abdrtha-jna-vikalpai sakr savitark sampatti
tatra= there, in that
abda= verbal, linguistic
artha = meaning, purpose
jna = knowledge
vikalpai = conceptualizationsakr= intermingled
savitark= thought
sampatti = coalescence, unified contemplation
So long as conceptual or linguistic knowledge pervades this transparency, it is called coalescence with
thought.
I.43 @&@ @@smti-pariuddhau svarpa-nyevrtha-mtra-nirbhs nirvitark
smti= memory, mindfulness
pariuddhau= wiping clean, purification
svarpa= own form, identity
nya = empty
iva= like
artha = meaning, purpose
mtra = only
nirbhs= shining
nirvitark = beyond thought
At the next stage, called coalescence beyond thought, objects cease to be colored by memory; now
formless, only their essential nature shines forth.
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I.44 @ etayaiva savicr nirvicr ca skma-viay vykhyt
etaya = by this
iva= like, thus
savicr= reflecting
nirvicr= not reflecting
ca= andskma = subtle
viay= object (of experience), phenomenon
vykhyt = described, explained
In the same way, coalesced contemplation of subtle objects is described as reflective or reflection-free.
I.45 @skma-viayatva cliga-paryavasnam
skma = subtle
viayatva= the thing itself, thus-ness of an object
ca= and
aliga= without form
paryavasnam = ending, terminating
Subtle objects can be traced back to their origin in undifferentiated nature.
I.46 t eva sabja samdhi
t= these
eva= only, also
sabja= with seed
samdhi = oneness, integration
These four kinds of coalescence - with thought, beyond thought, reflective, reflection-free - are called
integration that bears seeds of latent impressions.
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I.47 @nirvicra-vairadye dhytma-prasda
nirvicra= not reflecting
vairadye= lucidity, purity
adhytma = innermost self
prasda = calming, pacification, clarification
In the lucidity of coalesced, reflection-free contemplation, the nature of the self becomes clear.
I.48 & tambhar tatra praj
tam = truth
bhar= bearing
tatra= in that
praj= wisdom
The wisdom that arises in that lucidity is unerring.
I.49 @rutnumna-prajbhym anyaviay vierthatvt
ruta= what has been heard, teachings
anumna= inference
prajbhym= wisdom
anya = otherviay= object (of experience), phenomenon
viea = difference, distinction
arthatvt= function, role
Unlike insights acquired through inference or teachings, this wisdom has as its object the actual
distinction between pure awareness and consciousness.
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I.50 ~~taj-ja saskro nya-saskra-pratibandh
tad= that
ja= born of
saskra = latent impressions
anya = other
saskra = latent impressionspratibandh= prevents, obstructs
It generates latent impressions that prevent the activation of other impressions.
I.51 @@ tasypi nirodhe sarva-nirodhn nirbja samdhi
tasya = of this
api= alsonirodhe = stilling, cessation, restriction
sarva = all
nirodhn= stilling, cessation, restriction
nirbja= seedless
samdhi = oneness, integration
When even these cease to arise, and the patterning of consciousness is completely stilled, integration
bears no further seeds.
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Sdhana-pdaII. The Path To Realization
II.1 $tapa-svdhyyevara-praidhnni kriy-yoga
tapa= heat, intensity of discipline, austerity
svdhyya= self-study
vara= divine ideal of pure awareness
praidhnni= dedication, application, alignment
kriy = action
yoga = process of yoking; union
Yogic action has three components - discipline, self-study, and orientation toward the ideal of pure
awareness.
II.2 @ @Xsamdhi-bhvanrtha klea-tan-karartha ca
samdhi = oneness, integration
bhvan = realizing, becoming
artha = meaning, purpose
klea= cause of suffering, corruption, hindrance, affliction, poison
tan = slender, weak
karaa = making
artha = meaning, purpose
ca = and
Its purposes are to disarm the causes of suffering and achieve integration.
II.3 avidysmit-rga-dvebhinive kle
avidy= lack of wisdom, not seeing things as they are
asmit= the sense of I, egoism
rga= desire, passion, attachment
dvea= aversion
abhinive= clinging to life, self-preservation
kle = cause of suffering, corruption, hindrance, affliction, poison
The causes of suffering are not seeing things as they are, the sense of I, attachment, aversion, and
clinging to life.
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II.4 &% avidy ketram uttarem prasupta-tanu-vicchinnodrm
avidy= lack of wisdom, not seeing things as they are
ketram= field
uttarem= other, following
prasupta= dormant
tanu= thinvicchinna= interrupted, intercepted
udrm = activated, aroused
Not seeing things as they are is the field where the other causes of suffering germinate, whether
dormant, activated, intercepted, or weakened.
II.5 anityuci-dukhntmasu nitya-uci-sukhtma-khytir avidy
anitya= impermanent
auci= impure
dukha= distress, pain, suffering
antmasu= not self
nitya= permanent
uci= pure
sukha= happiness
tma= self, essence
khyti= seeing
avidy= lack of wisdom, not seeing things as they are
Lacking this wisdom, one mistakes that which is impermanent, impure, distressing, or empty of self
for permanence, purity, happiness, and self.
II.6 @dg-darana-aktyor ektmatevsmit
dg= pure awareness, witness, see-er
darana= vision, perspective
aktyo= powereka = one
tmat= selfhood
iva= as it were, like, thus
asmit= the sense of I, egoism
The sense of I ascribes selfhood to pure awareness by identifying it with the senses.
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II.7 sukhnuay rga
sukha= happiness, pleasure
anuay= following
rga = wanting, desire, passion, attachment
Attachment is a residue of pleasant experience.
II.8 dukhnuay dvea
dukha= distress, pain, suffering
anuay= following
dvea = aversion
Aversion is a residue of suffering.
II.9 sva-rasa-vh viduo pi tathrho bhinivea
sva = own
rasa = taste
vh= flowing
vidua= sage, wise person
api= also, even
tath= thusrha= rooted
abhinivea= self-preservation
Clinging to life is instinctive and self-perpetuating, even for the wise.
II.10 te pratiprasava-hey skm
te= theseprati = with regard to, toward, reversing
prasava = flow, motion, creation, inception
hey= overcome, overwhelmed
skm = subtle
In their subtle form, these causes of suffering are subdued by seeing where they come from.
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II.11 %dhyna-heys tad-vttaya
dhyna = meditative absorption
hey= overcome, overwhelmed
tad= its, that, of these
vttaya = patterning, turnings, movements
In their gross form, as patterns of consciousness, they are subdued through meditative absorption.
II.12 @ klea-mla karmayo dda-janma-vedanya
klea = cause of suffering, corruption, hindrance, affliction, poison
mla= root
karma = action
aya= store, residuum
da= seen, perceptible
ada= unseen
janma= birth
vedanya = to be experienced
The causes of suffering are the root source of actions; each action deposits latent impressions deep in
the mind, to be activated and experienced later in this birth, or lie hidden awaiting a future one.
II.13 @sati mle tad-vipko jtyyur-bhog
sati= existing
mle= root
tad= its, that
vipka= ripening, fruition
jti= birth, rank
yu= span of life
bhog = experience, enjoyment
So long as this root source exists, its contents will ripen into a birth, a life, and experience.
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II.14 j te hlda-paritpa-phal puypuya-hetutvt
te= they, these
hlda= delight
paritpa= anguish
phal= fruit
puya= good, virtuousapuya= bad, evil
hetutvt= causality
This life will be marked by delight or anguish, in proportion to those good or bad actions that created
its store of latent impressions.
II.15 ~@% @ parima-tpa-saskra-dukhair gua-vtti-virodhc ca dukham eva sarvam vivekina
parima= transformation
tpa= anguish
saskra= latent impressions
dukhai= distress, pain, suffering
gua = fundamental qualities of nature
vtti= patterning, turnings, movements
virodht= conflict, opposition
ca = and
dukham= distress, pain, suffering
eva= thus
sarvam= allvivekina = a person of discrimination
The wise see suffering in all experience, whether from the anguish of impermanence, or from latent
impressions laden with suffering, or from incessant conflict as the fundamental qualities of nature
vie for ascendancy.
II.16 heya dukham angatam
heya= overcome, overwhelmed
dukham= distress, pain, suffering
angatam = future
But suffering that has not yet arisen can be prevented.
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II.17 dra-dyayo sayogo heya-hetu
dra = seer, witness, pure awareness
dyayo= what is seen
sayoga= union, coupling
heya= overcome, overwhelmed
hetu = cause
The preventible cause of all this suffering is the apparent indivisibility of pure awareness and what it
regards.
II.18 $~~@ @ praka-kriy-sthiti-la bhtendriytmaka bhogpavargrtha dyam
praka= brightness
kriy= action
sthiti= stability, steadiness
la= character
bhta = element
indriya = sensory apparatus
tmaka= self, essence
bhoga= experience, enjoyment
apavarga = emancipation, liberation
artha = meaning, purpose, approach
dyam= what is seen
What awareness regards, namely the phenomenal world, embodies the qualities of luminosity,
activity, and inertia; it includes oneself, composed of both elements and the senses; and, it is the
ground for both sensual experience and liberation.
II.19 & @vieviea-ligamtrligni gua-parvi
viea= difference, distinction; distinct
aviea= indistinct
liga = mark, characteristic
mtra= onlyaligni= undifferentiated, without marks
gua = fundamental qualities of nature
parvi = level, state
All orders of being - undifferentiated, differentiated, indistinct, distinct - are manifestations of the
fundamental qualities of nature.
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II.20 & dra di-mtra uddho pi pratyaynupaya
dra= pure awareness, witness, see-er
di = seeing
mtra= only
uddha= pure
api= also, althoughpratyaya= perception, thought, intention, representation
anupaya = to behold
Pure awareness is just seeing, itself; although pure, it usually appears to operate through the
perceiving mind.
II.21 @ tad-artha eva dyasytm
tad= its, that
artha= meaning, purpose, approach
eva= thus
dyasya= of what is seen
tm= self, essence
In essence, the phenomenal world exists to reveal this truth.
II.22 @ ktrtham prati naam apyanaa tad anya-sdhraatvt
kta = done, accomplished
artham = meaning, purpose, approach
prati= with regard to, toward, reversing
naam= ceased
api= also
anaa= not ceased
tad= its, that
anya= other
sdhraatvt= common experience
Once that happens, the phenomenal world no longer appears as such; it continues to exist as a
common reality for everyone else, though.
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II.23 ~sva-svmi-aktyo svarpopalabdhi-hetu sayoga
sva= own
svmi= owner
aktyo= power
sva = own
rpa = formupalabdhi= acquisition
hetu= cause, reason
sayoga= union, coupling
It is by virtue of the apparent indivisibility of the phenomenal world and pure awareness that the
former seems to possess the latters powers.
II.24 tasya hetur avidy
tasya= of this, that
hetu= cause, reason
avidy= lack of wisdom, not seeing things as they are
Not seeing things as they are is the cause of this phenomenon.
II.25 ~ tad-abhvt sayogbhvo hna tad-de kaivalyam
tad= its, thatabhvt= non-existence, non-becoming, disappearance
sayoga= union, association, mingling
abhva= non-existence, non-becoming, disappearance
hna= cessation
tad= its, that
de= seeing
kaivalyam = emancipation, isolation of pure awareness
With realization, the appearance of indivisibility vanishes, revealing that awareness is free and
untouched by phenomena.
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II.26 viveka-khytir aviplav hnopya
viveka = discrimination
khyti= seeing
aviplav= continuous, uninterrupted
hna = cessation
upya = means
The apparent indivisibility of seeing and the seen can be eradicated by cultivating uninterrupted
discrimination between awareness and what it regards.
II.27 tasya saptadh prnta-bhmi praj
tasya= of this, that
saptadh= sevenfold
prnta = last
bhmi= stage, level
praja= wisdom
At the ultimate level of discrimination, wisdom extends to all seven aspects of nature.
II.28 yoggnuhnd auddhi-kaye jna-dptir viveka-khyte
yoga = process of yoking; unionaga = limb, component
anuhnt= performance, practice
auddhi = impurity
kaye= dwindling, decreasing
jna = knowledge
dpti = radiance
a = extending to
viveka = discrimination
khyte= seeing
When the components of yoga are practiced, impurities dwindle; then, the light of understanding can
shine forth, illuminating the way to discriminative awareness.
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II.29 yama-niyamsana-pryma-pratyhra-dhra-dhyna-samdhayo v agni
yama= external discipline
niyama= internal discipline
sana= posture
pryma= breath regulation
pratyhra= withdrawal of the sensesdhra= concentration
dhyana = meditative absorption
samdhaya= oneness, integration
au= eight
agni = limbs
The eight components of yoga are external discipline, internal discipline, posture, breath regulation,
concentration, meditative absorption, and integration.
II.30 @ ahims-satysteya-brahmacaryparigrah yam
ahims= not harming
satya= truthfulness, truth
asteya= not stealing
brahmacarya= celibacy, impeccable conduct
aparigrah= not being acquisitive
yam= external discipline
The five external disciplines are not harming, truthfulness, not stealing, celibacy, and not being
acquisitive.
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II.31 @ ete jti-dea-kla-samaynavacchinn srva-bhaum mahvratam
ete= these
jti= birth, rank
dea= place
kla= time
samaya= circumstanceanavacchinn= unlimited, irrespective of
srva = all
bhaum= at a level
mah = great
vratam = vow, commitment
These universals, transcending birth, place, era, or circumstance, constitute the great vow of yoga.
II.32
auca-santoa-tapa-svdhyyevara-praidhnni niyam
auca= purity
santoa= contentment
tapa= heat, intensity of discipline, austerity
svdhyya= self-study
vara= divine ideal of pure awareness
praidhnni= surrender, dedication, application, alignment
niyam= internal discipline
The five internal disciplines are bodily purification, contentment, intensity, self-study, and
orientation toward the ideal of pure awareness.
II.33 vitarka-bdhane pratipaka-bhvanam
vitarka= analytical thinking, unwholesome thoughts
bdhane= repelling
pratipaka = opposite
bhvanam = realizing, becoming
Unwholesome thoughts can be neutralized by cultivating wholesome ones.
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II.34 @ $@ & vitark himsdaya kta-kritnumodit lobha-krodha-moha-prvak mdu-madhydhimtr
dukhjnnanta-phal iti pratipaka-bhvanam
vitark= analytical thinking, here: negative thoughts
hims = harming
daya= et cetera
kta= done, accomplishedkrita= caused to be done, instigated
anumodit= approved
lobha= greed
krodha= anger
moha= delusion
prvak= preceded by
mdu= mild
madhya= moderate
adhimtr= extreme, intense
dukha= distress, pain, suffering
jna= ignorance
ananta = endless, boundless
phal= fruit
iti= thus
pratipaka = opposite
bhvanam = realizing, becoming
We ourselves may act upon unwholesome thoughts, such as wanting to harm someone, or we may
cause or condone them in others; unwholesome thoughts may arise from greed, anger, or delusion;
they may be mild, moderate, or extreme; but they never cease to ripen into ignorance and suffering.
This is why one must cultivate wholesome thoughts.
II.35 ahims-pratihy tat-sannidhau vaira-tyga
ahims = not harming
pratihy= based on, grounded in
tat= that, these
sannidhau= presence
vaira = hostilitytyga = abandonment
Being firmly grounded in non-violence creates an atmosphere in which others can let go of their
hostility.
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II.36 $satya-pratihy kriy-phalrayatvam
satya= truthfulness, truth
pratithy = based on, grounded in
kriy= action
phala= fruit
rayatvam = rest on
For those grounded in truthfulness, every action and its consequences are imbued with truth.
II.37 @asteya-pratihy sarva-ratnopasthnam
asteya= not stealing
pratithy= based on, grounded in
sarva = all
ratna = jewel
upasthnam = approach, materialize
For those who have no inclination to steal, the truly precious is at hand.
II.38 @@brahmacarya-pratihym vrya-lbha
brahmacarya= celibacy, impeccable conduct
pratithy= based on, grounded invrya = energy, vigor
lbha = acquired
The chaste acquire vitality.
II.39 @ aparigraha-sthairye janma-kathant-sambodha
aparigraha= not being acquisitivesthairye= being settled in
janma= birth
kathant= understanding why
sambodha = insight
Freedom from wanting unlocks the real purpose of existence.
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II.40 ~@auct svga-jugups parair asansarga
auct= purity
sva = own
aga= limb, component
jugups= disinclination, detachment
parai= otherasansarga = freedom from contact
With bodily purification, ones body ceases to be compelling, likewise contact with others.
II.41 ^@ sattva-uddhi-saumanasyaikgryendriya-jaytma-darana-yogyatvni ca
sattva = clarity, luminosity; a fundamental essence of nature, orguna
uddhi= purity
saumanasya= gladness
eka = one
agrya= pointed
indriya = sensory apparatus
jaya= mastery
tma= self, essence
darana= vision, perspective
yogyatvni= capability
ca = and
Purification also brings about clarity, happiness, concentration, mastery of the senses, and capacity for
self-awareness.
II.42 % santod anuttama sukha-lbha
santot= contentment
anuttama= unsurpassed
sukha= happiness
lbha = acquired
Contentment brings unsurpassed joy.
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II.43 kyendriya-siddhir auddhi-kayt tapasa
kya= body
indriya= sensory apparatus
siddhi= perfection
auddhi = impurity
kayt= dwindling, decreasingtapasa= heat, intensity of discipline, austerity
As intense discipline burns up impurities, the body and its senses become supremely refined.
II.44 svdhyyd ia-devat-samprayoga
svdhyyt= self-study
ia = desired
devat= deity
samprayoga = contact
Self-study deepens communion with ones personal deity.
II.45 samdhi-siddhir vara-praidhnt
samdhi= oneness, integration
siddhi= perfectionvara= divine ideal of pure awareness
praidhnt= surrender, dedication, application, alignment
Through orientation toward the ideal of pure awareness, one can achieve integration.
II.46 sthira-sukham sanam
sthira= steady, stablesukham= happiness
sanam= posture
The postures of meditation should embody steadiness and ease.
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II.47 %prayatna-aithilynanta-sampattibhym
prayatna= effort
aithilya= relaxation
ananta= endless, boundless
sampattibhym = coalescence, unified contemplation
This occurs as all effort relaxes and coalescence arises, revealing that the body and the infinite
universe are indivisible.
II.48 tato dvandvnabhighta
tata= therefore, from these, from that
dvandva= play of opposites, dualities
anabhighta = insulation, being beyond disturbance
Then, one is no longer disturbed by the play of opposites.
II.49 @ tasmin sati vsa-pravsayor gati-viccheda pryma
tasmin= in this
sati= existing
vsa= inhalation
pravsayo= exhalationgati = flow
viccheda= cessation, interruption
pryma= breath regulation
With effort relaxing, the flow of inhalation and exhalation can be brought to a standstill; this is called
breath regulation.
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II.50 %@ @bhybhyantara-stambha-vttir dea-kla-sakhybhi-parido drgha-skma
bhya= external
abhyantara= internal
stambha= stationary
vtti = patterning, turnings, movements
dea= placekla= time
sakhybhi= number
parida= observed, measured, scrutinized
drgha = long
skma = subtle
As the movement patterns of each breath - inhalation, exhalation, lull - are observed as to duration,
number, and area of focus, breath becomes spacious and subtle.
II.51 @bhybhyantara-viaykep caturtha
bhya= external
abhyantara= internal
viaya= object (of experience), phenomenon
kep= transcending
caturtha = fourth
As realization dawns, the distinction between breathing in and out falls away.
II.52 tata kyate prakvaraam
tata= therefore, from these, from that
kyate= disappears
praka= brightness
varaam = covering, veil, layer
Then the veil lifts from the minds luminosity.
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II.53 dhrasu ca yogyat manasa
dhrasu= concentration
ca= and
yogyat= capability
manasa = mind
And the minds potential for concentration is realized.
II.54 % sva-viaysamprayoge cittasya svarpnukra ivendriym pratyhra
sva = own
viaya= object (of experience), phenomenon
asamprayoge= uncoupling
cittasya= consciousness
sva = own
rpa = form
anukra= imitation, following suit
iva= like, thus, as it were
indriym= sensory apparatus
pratyhra= withdrawal of the senses
When consciousness interiorizes by uncoupling from external objects, the senses do likewise; this is
called withdrawal of the senses.
II.55 tata param vayatendriym
tata= therefore, from these, from that
param= ultimate, highest, purest
vayata = obedience, subservience
indriym= sensory apparatus
Then the senses reside utterly in the service of realization.
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Vibhti-pdaIII. The Extraordinary Powers
III.1 % dea-bandha cittasya dhra
dea= place
bandha= binding
cittasya= consciousness
dhra= concentration
Concentration locks consciousness on a single area.
III.2 & tatra pratyayaika-tnat dhynam
tatra= there, in that
pratyaya= perception, thought, intention, representation
eka = one
tnat= extension, stretching
dhynam= meditative absorption
In meditative absorption, the entire perceptual flow is aligned with that object.
III.3 @&@ tad evrtha-mtra-nirbhsa svarpa-nyam iva samdhi
tad= its, that
eva= thus
artha = meaning, purpose, approach
mtra = only
nirbhsa= shining
sva = own
rpa = form
nyam= empty
iva= like, thus, as it were
samdhi = oneness, integration
When only the essential nature of the object shines forth, as if formless, integration has arisen.
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III.4 && trayam ekatra sayama
trayam= these three
ekatra= in one, as one
sayama= constraint, perfect discipline
Concentration, meditative absorption, and integration regarding a single object comprise theperfectdiscipline of consciousness.
III.5 taj-jayt prajloka
tad= that
jayt= mastery
praja= wisdom
loka = illumination, flashes of brilliance
Once the perfect discipline of consciousness is mastered, wisdom dawns.
III.6 tasya bhmiu viniyoga
tasya= of this, that
bhmiu= stage
viniyoga = progression, application
Perfect discipline is mastered in stages.
III.7 & @trayam antar-agam prvebhya
trayam= these three
antar = inner
agam= limb, component
prvebhya= earlier
These three components - concentration, absorption, and integration - are more interiorized than the
preceding five.
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III.8 @tad api bahir-aga nirbjasya
tad= its, that
api= also
bahi= external
aga= limb, component
nirbjasya= seedless
Even these three are external to integration that bears no seeds.
III.9 @ % vyutthna-nirodha-saskrayor abhibhava-prdur-bhvau nirodha-kaa-cittnvayo nirodha-parima
vyutthna= emergence
nirodha = stilling, cessation, restriction
saskrayo= latent impressions
abhibhava= subjugation, suppression, submergence
prdur = outside
bhvau= being, becoming
nirodha = stilling, cessation, restriction
kaa= moment
citta = consciousness
anvaya= connected to, permeated
nirodha = stilling, cessation, restriction
parima= transformation
The transformation toward total stillness occurs as new latent impressions fostering cessation arise to
prevent the activation of distractive, stored ones, and moments of stillness begin to permeate
consciousness.
III.10 tasya pranta-vhit saskrt
tasya= of this, that
pranta = tranquil
vhit= flow, progressionsaskrt= latent impressions
These latent impressions help consciousness flow from one tranquil moment to the next.
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III.11 @ @ % sarvrthataikgratayo kayodayau cittasya samdhi-parima
sarva = all
arthata= regarding the meaning of something
ekgratayo= one-pointedness, focus
kaya= dwindling, decreasing
udayau= arising, appearancecittasya= consciousness
samdhi = oneness, integration
parima= transformation
Consciousness is transformed toward integration as distractions dwindle, and focus arises.
III.12 %tata punantoditau tulya-pratyayau cittasyaikgrat-parima
tata= therefore, from these, from that
puna= again
nta= quiescent, subsided
uditau= arisen
tulya= similar, equal
pratyayau= perception, thought, intention, representation
cittasya= consciousness
ekgrat= one-pointedness, focus
parima= transformation
In other words, consciousness is transformed toward focus as continuity develops between arising and
subsiding perceptions.
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III.13 @ etena bhtendriyeu dharma-lakavasth-parim vykhyt
etena= by this
bhta = element
indriyeu= sensory apparatus
dharma= property, visible form, experiential substance
lakaa= characteristic, time factorsavasth= condition
parim= transformation
vykhyt = described, explained
Consciousness evolves along the same three lines - form, timespan, and condition - as the elements
and the senses.
III.14 @ @antoditvyapadeya-dharmnupt dharm
anta= quiescent, subsided
udita= arisen
avyapadeya= unmanifest
dharma= property, visible form, experiential substance
anupt= following, relying upon
dharm= substrate, substance
The substrate is unchanged, whether before, during, or after it takes a given form.
III.15 $ kramnyatvam parimnyatve hetu
krama= sequence, flow, succession
anyatvam= differentiation, variation
parima= transformation
anyatve= differentiation, variation
hetu= cause, reason
These transformations appear to unfold the way they do because consciousness is a succession ofdistinct patterns.
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III.16 &parima-traya-sayamd attngata-jnam
parima= transformation
traya= these three
sayamt= constraint, perfect discipline
atta= past
angata = futurejnam = knowledge
Observing these three axes of change - form, timespan, and condition - with perfect discipline yields
insight into the past and future.
III.17 @ @abdrtha-pratyaynm itaretardhyst sakaras tat-pravibhga-sayamt sarva-bhta-ruta-jnam
abda= verbal, linguistic
artha= meaning, purpose, approach
pratyaynm= perception, thought, intention, representation
itaretara = one another
adhyst= superimposition
sakara= confusion, mixing up
tad= that, these
pravibhga= distinction
sayamt= constraint, perfect discipline
sarva = all
bhta= element, being
ruta = language, soundjnam = knowledge
Word, meaning, and perception tend to get lumped together, each confused with the others; focusing
on the distinctions between them with perfect discipline yields insight into the language of all
beings.
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III.18 @saskra-skt-karat prva-jti-jnam
saskra= latent impressions
skt= direct, through the eye
karat= making, observing
prva= earlier
jti= birth, rankjnam = knowledge
Directly observing latent impressions with perfect discipline yields insight into previous births.
III.19 %pratyayasya para-citta-jnam
pratyayasya= perception, thought, intention, representation
para = other
citta = consciousness
jnam = knowledge
Focusing with perfect discipline on the perceptions of another yields insight into that persons
consciousness.
III.20 na ca tat slambana tasyviay-bhtatvt
na= notca= and
tat= that, these
slambana= with support
tasya= of this, that
aviay= not present, absent
bhtatvt= actuality, being
But not insight regarding the object of those perceptions, since the object itself is not actually present
in that persons consciousness.
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III.21 # @kya-rpa-sayamt tad-grhya-akti-stambhe caku-praksamprayoge ntardhnam
kya= body
rpa= form
sayamt= constraint, perfect discipline
tad= its, that
grhya = to be received, perceivedakti= power
stambhe= suspension
caku= eye
praka= brightness
asamprayoge= uncoupling
antardhnam = invisibility, disappearance
When the bodys form is observed with perfect discipline, it becomes invisible: the eye is disengaged
from incoming light, and the power to perceive is suspended.
III.22 @#etena abddyantardhnam ukta
etena= by this
abda = sound
adi= others
antardhnam= invisibility, disappearance
ukta = described, explained
Likewise, through perfect discipline other percepts - sound, smell, taste, touch - can be made to
disappear.
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III.23 $ $ @ sopakrama nirupakrama ca karma tat-sayamd aparnta-jnam ariebhyo v
sopakrama= immediately manifest
nirupakrama= slow to manifest
ca= and
karma= action
tat= that, thesesayamt= constraint, perfect discipline
aparnta = death
jnam= knowledge
ariebhya= signs, omens
v = or
The effects of action may be immediate or slow in coming; observing ones actions with perfect
discipline, or studying omens, yields insight into death.
III.24 _maitrydiu balni
maitr= friendliness
diu = and the others, et cetera
balni = powers, strengths
Focusing with perfect discipline on friendliness, compassion, delight, and equanimity, one is imbued
with their energies.
III.25 baleu hasti-baldni
baleu= powers, strengths
hasti= elephant
bala= powers, strengths
dni= and the others, et cetera
Focusing with perfect discipline on the powers of an elephant, or other entities, one acquires those
powers.
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III.26 ^ pravttyloka-nyst skma-vyavahita-vipraka-jnam
pravtti= arising of activity
loka= illumination, flashes of brilliance
nyst= setting down, focusing
skma= subtle
vyavahita= hiddenvipraka = distant
jnam = knowledge
Being absorbed in the play of the minds luminosity yields insight about the subtle, hidden, and
distant.
III.27 @bhuvana-jna srye sayamt
bhuvana = world
jna= knowledge
srye= on the sun
sayamt= constraint, perfect discipline
Focusing with perfect discipline on the sun yields insight about the universe.
III.28 candre tr-vyha-jnam
candre= on the moontr= star
vyha= arrangement
jnam= knowledge
Focusing with perfect discipline on the moon yields insight about the stars positions.
III.29 dhruve tad-gati-jnam
dhruve= polestar
tad= its, that
gati = flow
jnam= knowledge
Focusing with perfect discipline on the polestar yields insight about their movements.
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III.30 $ nbhi-cakre kya-vyha-jnam
nbhi = navel
cakre= wheel, energy center
kya= body
vyha = arrangement
jnam= knowledge
Focusing with perfect discipline on the navel energy center yields insight about the organization of
the body.
III.31 %kaha-kpe kut-pips-nivtti
kaha = throat
kpe= pit, well, cavity
kut= hunger
pips= thirst
nivtti = cessation
Focusing with perfect discipline on the pit of the throat eradicates hunger and thirst.
III.32 @ @krma-ny sthairyam
krma = tortoiseny= channel, duct
sthairyam= being settled in
Focusing with perfect discipline on the tortoise channel, one cultivates steadiness.
III.33 @ @mrdha-jyotii siddha-daranam
mrdha = head, crownjyotii= light
siddha = perfected one
daranam= vision, perspective
Focusing with perfect discipline on the light in the crown of the head, one acquires the perspective of
the perfected ones.
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III.34 @prtibhd v sarvam
prtibht= spontaneous illumination
v= or
sarvam = all
Or, all these accomplishments may be realized in a flash of spontaneous illumination.
III.35 %~hdaye citta-samvit
hdaye= heart
citta = consciousness
samvit= understanding
Focusing with perfect discipline on the heart, one understands the nature of consciousness.
III.36 ^@ @ @ sattva-puruayor atyantsakrnayo pratyayvieo bhoga parrtht svrtha-sayamt purua-
jnam
sattva= clarity, luminosity; a fundamental essence of nature, orguna
puruayo= pure awareness
atyanta = absolutely
asakrnayo= unmixed
pratyaya= perception, thought, intention, representationaviea= indistinct
bhoga= experience, enjoyment
para= other
artht= function, role
sva = own
artha = meaning, purpose, approach
sayamt= constraint, perfect discipline
purua= pure awareness
jnam= knowledge
Experience consists of perceptions in which the luminous aspect of the phenomenal world is mistaken
for absolutely pure awareness. Focusing with perfect discipline on the different properties of each
yields insight into the nature of pure awareness.
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III.37 @%@tata prtibha-rvaa-vedandarsvda-vrtt jyante
tata= therefore, from these, from that
prtibha= spontaneous illumination
rvaa= hearing
vedan= feeling
dara= seeingsvda= tasting
vrtt= smelling
jyante = occur, are produced
Following this insight, the senses - hearing, feeling, seeing, tasting, smelling - may suddenly be
enhanced.
III.38 @ te samdhv upasarg vyutthne siddhaya
te= they, these
samdhu= oneness, integration
upasarg= obstacle, impediment
vyutthne= emergence
siddhaya= perfection, attainment
These sensory gifts may feel like attainments, but they distract one from integration.
III.39 % bandha-kraa-aithilyt pracra-savedanc ca cittasya para-arrvea
bandha= binding
kraa = cause, making, perception
aithilyt= relaxation
pracra= movement, passage
savedant= sensitivity
ca= and
cittasya= consciousness
para= otherarra = body
vea = entering
By relaxing ones attachment to the body, and becoming profoundly sensitive to its currents,
consciousness can enter anothers body.
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III.40 $udna-jayj jala-paka-kaakdivasaga utkrnti ca
udna = uppermost region of energy flow, orprana
jayt= mastery
jala= water
paka= mud
kaaka= thorndiu= and the others, et cetera
asaga= without touching
utkrnti= rising up
ca = and
By mastering the flow of energy in the head and neck, one can walk through water, mud, thorns, and
other obstacles without touching down, but rather floating over them.
III.41
samna-jayj jvalanam
samna = energy flow through the solar plexus
jayt= mastery
jvalanam = radiance
By mastering the flow of energy through the solar plexus, one becomes radiant.
III.42 & &rotrkayo sambandha-sayamd divya rotram
rotra= of hearing
kayo= space, ether
sambandha= relationship
sayamt= constraint, perfect discipline
divya= divine
rotram = faculty of hearing
By focusing with perfect discipline on the way sound travels through the ether, one acquires divine
hearing.
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III.43 %kykayo sambandha-sayaml laghu-tla-sampatte cka-gamanam
kya= body
kayo= space, ether
sambandha= relationship
sayamt= constraint, perfect discipline
laghu = lighttla = cotton
sampatte= coalescence, unified contemplation
ca= and
ka = space, ether
gamanam = travel
By focusing with perfect discipline on the bodys relationship to the ether, and developing coalesced
contemplation on the lightness of cotton, one can travel through space.
III.44 %@ bahir akalpit vttir mah-videh tata prakvaraa-kaya
bahi= external
akalpit= not feasible, impossible
vtti= patterning, turnings, movements
mah= great
videh= bodiless
tata= therefore, from these, from that
praka= brightness
varaa= covering, veil, layerkaya = disappearance
When consciousness completely disengages from externals - the great disembodiment - then the veil
lifts from the minds luminosity.
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III.45 @^sthla-svarpa-skmnvayrthavattva-sayamd bhta-jaya
sthla= gross
sva = own
rpa= form
skma= subtle
anvaya= pervasiveness, relationartha = meaning, purpose, approach
vattva= function
sayamt= constraint, perfect discipline
bhta = element, being
jaya= mastery
By observing the aspects of matter - gross, subtle, intrinsic, relational, purposive - with perfect
discipline, one masters the elements.
III.46 @ @tato imdi-prdur-bhva kya-sampat tad-dharmnabhighta ca
tata= therefore, from these, from that
aima = the power to become minutely small
di= others
prdur= outside
bhva= being, becoming
kya= body
sampat= perfection
tad= its, thatdharma= property, visible form, experiential substance
anabhighta= insulation, being beyond disturbance
ca = and
Then extraordinary faculties appear, including the power to shrink to the size of an atom, as the body
attains perfection, transcending physical law.
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III.47 rpa-lvaya-bala-vajra-sahananatvni kya-sampat
rpa= form
lvaya= grace
bala= strength
vajra= diamond
sahananatvni= durability, firmnesskya = body
sampat= perfection
This perfection includes beauty, grace, strength, and the durability of a diamond.
III.48 @^grahaa-svarpsmitnvayrthavattva-sayamd indriya-jaya
grahaa= grasping, perceiving
sva = own
rpa= form
asmit= the sense of I, egoism
anvaya= pervasiveness, relation
artha = meaning, purpose, approach
vattva= function
sayamt= constraint, perfect discipline
indriya = sensory apparatus
jaya= mastery
By observing the various aspects of the sense organs - their processes of perception, intrinsic natures,
identification as self, interconnectedness, purposes - with perfect discipline, one masters them.
III.49 tato mano-javitvam vikaraa-bhva pradhna-jaya ca
tata= therefore, from these, from that
mana= mind
javitvam= quickness
vikaraa = without organs
bhva= condition, statepradhna = foundation, matrix
jaya= mastery
ca = and
Then, free from the constraints of their organs, the senses perceive with the quickness of the mind, no
longer in the sway of the phenomenal world.
III.50 ^
&
@
@
sattva-purunyat-khyti-mtrasya sarva-bhvdhittva sarva-jttva ca
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sattva= clarity, luminosity; a fundamental essence of nature, orguna
purua= pure awareness
anyat= difference, distinction
khyti= seeing
mtrasya= only, merely
sarva = all
bhva= condition, state
adhittva= supremacysarva = all
jttva = omniscience
ca = and
Once one just sees the distinction between pure awareness and the luminous aspect of the
phenomenal world, all conditions are known and mastered.
III.51 tad-vairgyd api doa-bja-kaye kaivalyam
tad= its, that
vairgyt= dispassion, non-reaction, non-attachment
api= also
doa = imperfection, flaw
bja = seed, source
kaye= dwindling, decreasing
kaivalyam = emancipation, isolation of pure awareness
When one is unattached even to this omniscience and mastery, the seeds of suffering wither, and pure
awareness knows it stands alone.
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III.52 & sthnyupanimantrae saga-smaykaraam punar-ania-prasagt
sthni = exalted, celestial
upanimantrae= invitation
saga = contact, attachment
smay = pride, beaming
akaraam= without causepuna = again, repeated, renewed
ania= undesirable
prasagt= inclination, recurrence
Even if the exalted beckon, one must avoid attachment and pride, or suffering will recur.
III.53 $ kaa-tat-kramayo sayamd viveka-ja jnam
kaa= moment
tat= that, these
kramayo= sequence, flow, succession
sayamt= constraint, perfect discipline
viveka = discrimination
ja= born
jnam = knowledge
Focusing with perfect discipline on the succession of moments in time yields insight born of
discrimination.
III.54 %jti-lakaa-deair anyatnavacchedt tulyayos tata pratipatti
jti= birth, rank
lakaa= characteristic, time factors
deai= place
anyat= distinction
anavacchedt= unbounded, continuous
tulyayo= similar, equaltata= therefore, from these, from that
pratipatti = understanding
This insight allows one to tell things apart which, through similarities of origin, feature, or position,
had seemed continuous.
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III.55 ~ @ @ $ traka sarva-viaya sarvath-viayam akramam ceti vivekaja jnam
traka= transcendent, delivering
sarva = all
viaya= object (of experience)
sarvath = in all circumstances
viayam= object (of experience)akramam= not in sequence, deconstructed
ca= and
iti= thus
viveka = discrimination
ja= born
jnam = knowledge
In this way, discriminative insight deconstructs all of the phenomenal worlds objects and conditions,
setting them apart from pure awareness.
III.56 ^ sattva-puruayo uddhi-smye kaivalyam
sattva= clarity, luminosity; a fundamental quality of nature, orguna
puruayo= pure awareness
uddhi= purity
smye= equality
kaivalyam= emancipation, isolation of pure awareness
Once the luminosity and transparency of consciousness have become as distilled as pure awareness,
they can reflect the freedom of awareness back to itself.
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Kaivalya-pdaIV. Freedom
IV.1 & janmauadhi-mantra-tapa-samdhij siddhaya
janma= birth
auadhi= herb
mantra= intonation
tapa= heat, intensity of discipline, austerity
samdhi = oneness, integration
j= born of
siddhaya= perfection, attainment
The attainments brought about by integration may also arise at birth, through the use of herbs, from
intonations, or through austerity.
IV.2 jtyantara-parima praktyprt
jti= birth, rank
antara= other
parima= transformation
prakti = nature, phenomenal world
prt= overflow
Being delivered into a new form comes about when natural forces overflow.
IV.3 %~ &nimittam aprayojakam praktnm varaa-bhedas tu tata ketrikavat
nimittam= proximate cause
aprayojakam= not causing
praktnm= nature, phenomenal world
varaa = choosing
bheda= division, difference
tu= and, moreover, but
tata= therefore, from these, from that
ketrikavat= like a farmer
The transformation into this form or that is not driven by the causes proximate to it, just oriented by
them, the way a farmer diverts a stream for irrigation.
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IV.4 @%&nirma-cittnyasmit-mtrt
nirma = forming, creating
cittni = consciousness
asmit= the sense of I, egoism
mtrt= only
Feeling like a self is the frame that orients consciousness toward individuation.
IV.5 % ~ %pravtti-bhede prayojaka cittam ekam aneke
pravtti= arising of activity
bhede= division
prayojaka= causing
cittam= consciousness
ekam= one
aneke = many
A succession of consciousnesses, generating a vast array of distinctive perceptions, appear to
consolidate into one individual consciousness.
IV.6 & tatra dhyna-jam anayam
tatra= there, in thatdhyna= meditative absorption
jam= born
anayam = not involving the store of latent impressions
Once consciousness is fixed in meditative absorption, it no longer contributes to the store of latent
impressions.
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IV.7 @ &karmuklka yoginas trividham itarem
karma= action
aukla= not white
aka= not black
yogina= yogi
trividham= threefolditarem = others
The actions of a realized yogi transcend good and evil, whereas the actions of others may be good or
evil or both.
IV.8 #@tatas tad-vipknugunm evbhivyaktir vsannm
tata= therefore, from these, from that
tad= its, that
vipka= ripening, fruition
anugunm= going with, following, accompanying
eva= thus
abhivyakti= manifestation
vsannm = latent properties, traits
Each action comes to fruition by coloring latent impressions according to its quality - good, evil, or
both.
IV.9 @ jti-dea-kla vyavahitnm apynantarya smti-saskrayor eka-rpatvt
jti= birth, rank
dea= place
kla= time
vyavahitnm= hidden, separated
api= also
nantarya= succession
smti= memory, mindfulnesssaskrayo= latent impressions
eka = one
rpatvt= essential form
Because the depth memory and its latent impressions are of a piece, their dynamic of cause and effect
flows uninterruptedly across the demarcations of birth, place, and time.
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IV.10 tsm anditva cio nityatvt
tsm= of these
anditva= without beginning
ca= and
ia= primordial will to exist
nityatvt= perpetuity, eternity
They have always existed, because the will to exist is eternal.
IV.11 hetu-phalraylambanai saghtatvd em abhve tad-abhva
hetu= cause, reason
phala= fruit
raya= basis, foundation
lambanai= support, object
saghtatvt= connectedness
em= of these
abhve= non-existence, non-becoming, disappearance
tad= its, that
abhva= non-existence, non-becoming, disappearance
Since its cause, effect, basis, and object are inseparable, a latent impression disappears when they do.
IV.12 @attngata svarpato styadhva-bhedd dharmm
atta= past
angata= future
sva = own
rpata= in form
asti= exist
adhva = path, route
bhedt= division, difference
dharmm = properties, visible forms, experiential substances
The past and future are immanent in an object, existing as different sectors in the same flow of
experiential substances.
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IV.13 # te vyaktaskm gutmna
te= they, these
vyakta= manifest
skm= subtle
gua = fundamental qualities of nature
tmna= self, essence
The characteristics of these sectors, whether manifest or subtle, are imparted by the fundamental
qualities of nature.
IV.14 ^parimaikatvd vastu-tattvam
parima= transformation
ekatvt= oneness
vastu = object, substance
tattvam= thusness, elemental quality, principle
Their transformations tend to blur together, imbuing each new object with a quality of substantiality.
IV.15 %%@# vastu-smye citta-bhedt tayor vibhakta panth
vastu= object, substance
smye= equalitycitta= consciousness
bhedt= division, difference
tayo= of both
vibhakta= separation
panth = path
People perceive the same object differently, as each persons perception follows a separate path from
anothers.
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IV.16 %& ~ na caika-citta-tantram vastu tad apramaka tad ki syt
na= not
ca= and
eka= one
citta= consciousness
tantram= dependentvastu= object, substance
tad= that, these
apramaka= unobserved
tad= then
ki= what
syt= could be
But the object is not dependent on either of those perceptions; if it were, what would happen to it
when nobody was looking?
IV.17 % tad-upargpekitvc-cittasya vastu jtjtam
tad= its, that
uparga= coloring
apekitvt= necessity
cittasya= consciousness
vastu= object, substance
jta= known
ajtam = not known
An object is only known by a consciousness it has colored; otherwise, it is not known.
IV.18 %% sad jt citta-vttayas tat-prabho puruasyparimitvt
sad = always
jt= known
citta= consciousnessvttaya= patterning, turnings, movements
tad= that, these
prabho= superior
puruasya= pure awareness
aparimitvt= immutability
Patterns of consciousness are always known by pure awareness, their ultimate, unchanging witness.
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IV.19 na tat svbhsa dyatvt
na= not
tat= that, these
sva = own
bhsa= luminosity
dyatvt= seen-ness
Consciousness is seen not by its own light, but by awareness.
IV.20 eka-samaye cobhaynavadhraam
eka= one
samaye= circumstance
ca= and
ubhaya= both
anavadhraam = not perceiving
Furthermore, consciousness and its object cannot be perceived at once.
IV.21 % cittntara-dye buddhi-buddher atiprasaga smti-sakara ca
citta= consciousness
antara= otherdye= seen
buddhi = perception, cognition
buddhe= perception, cognition
atiprasaga= regress
smti= memory, mindfulness, depth memory
sakara= confusion, mixing up
ca = and
If consciousness were perceived by itself instead of awareness, the chain of such perceptions would
regress infinitely, imploding memory.
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IV.22 $% citer apratisakramys tad-krpattau svabuddhi-samvedanam
cite= pure awareness
apratisakramy= immobile, unchanging
tad= its, that
kra = shape
pattau= assumes, occurssva = own
buddhi= perception, intelligence
samvedanam = sensitivity
Once it is stilled, though, consciousness mirrors unchanging pure awareness, and can reflect itself
being perceived.
IV.23 #~ % @ @dra-dyoparakta citta sarvrtham
dra= seer, pure awareness
dya= what is seen
uparakta= colored
citta= consciousness
sarva = all
artham = meaning, purpose, approach, object
Then, consciousness can be colored by both pure awareness and the phenomenal world, thereby
fulfilling all its purposes.
IV.24 & @ tad asakhyeya-vsanbhi citram api parrtha sahatya-kritvt
tad= that, these
asakhyeya= countless
vsanbhi= latent properties, traits
citram= variegated, spotted
api= also
para = otherartha= meaning, purpose, approach, object
sahatya = compound
kritvt= activity
Even when colored by countless latent traits, consciousness, like all compound phenomena, has
another purpose - to serve awareness.
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IV.25 @ %viea-darina tma-bhva-bhvan-vinivtti
viea= difference, distinction; distinct, particular
darina= one who sees
tma= self, essence
bhva= being, becoming
bhvan= realizing, becomingvinivtti = cessation
As soon as one can distinguish between consciousness and awareness, the ongoing construction of the
self ceases.
IV.26 ~ %tad viveka-nimna kaivalya-prg-bhra cittam
tad= then
viveka= discrimination
nimna= bent, inclined toward
kaivalya= emancipation, isolation of pure awareness
prg = before
bhra= load
cittam = consciousness
Consciousness, now oriented to this distinction, can gravitate toward freedom - the fully integrated
knowledge that pure awareness is independent from nature.
IV.27 tac-chidreu pratyayntari saskrebhya
tad= that, these
chidreu= gap
pratyaya = perception, thought, intention, representation
antari= other
saskrebhya = latent impressions
Any gaps in discriminating awareness allow distracting thoughts to emerge from the store of latentimpressions.
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IV.28 #hnam em kleavad uktam
hnam= cessation
em= of these
kleavat= like the causes of suffering
uktam= described, explained
These distractions can be subdued, as the causes of suffering were, by tracing them back to their
origin, or through meditative absorption.
IV.29 @ @@ prasakhyne pyakusdasya sarvath viveka-khyater dharma-megha samdhi
prasakhyne= elevation, summit
api= also
akusdasya= one without greed
sarvath= in all circumstances
viveka = discrimination
khyate= seeing
dharma= property, visible form, experiential substance
megha= cloud, rain showers
samdhi = oneness, integration
One who regards even the most exalted states disinterestedly, discriminating continuously between
pure awareness and the phenomenal world, enters the final stage of integration, in which nature is
seen to be a cloud of irreducible experiential substances.
IV.30 @%tata klea-karma-nivtti
tata= therefore, from these, from that
klea= cause of suffering, corruption, hindrance, affliction, poison
karma= action
nivtti = cessation
This realization extinguishes both the causes of suffering and the cycle of cause and effect.
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IV.31 @ tad sarvvaraa-malpetasya jnasynantyj jeyam alpam
tad= then
sarva= all
varaa= covering, veil, layer
mala = imperfection
apetasya= removedjnasya= knowledge, insight
nantyt= infinity, the boundless
jeyam= to be known
alpam = little
Once all the layers and imperfections concealing truth have been washed away, insight is boundless,
with little left to know.
IV.32
@
$@
tataktrthnm parima-krama-samptir gunm
tata= therefore, from these, from that
kta = done, accomplished
arthnm = meaning, purpose, approach, object
parima= transformation
krama= sequence, flow, succession
sampti= termination
gunm = fundamental qualities of nature
Then the seamless flow of reality, its transformations colored by the fundamental qualities, begins to
break down, fulfilling the true mission of consciousness.
IV.33 @ $kaa-pratiyog parimparnta-nirgrhya krama
kaa= moment
pratiyog= corresponding
parima= transformation
apara = otheranta= end
nirgrhya= graspable
krama= sequence, flow, succession
One can see that the flow is actually a series of discrete events, each corresponding to the merest
instant of time, in which one form becomes another.
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IV.34 @ #pururtha-nyn gunm pratiprasava kivalya svarpa-pratih v citi-akter iti
purua= pure awareness
artha= meaning, purpose, approach, object
nyn= empty
gunm= fundamental qualities of nature
prati = with regard to, toward, reversingprasava = flow, motion, creation, inception
kivalya= emancipation, isolation of pure awareness
sva = own
rpa= form
pratih= foundation
v= or
citi= pure seeing
akte= power
iti = thats all, finis
Freedom is at hand when the fundamental qualities of nature, each of their transformations witnessed
at the moment of its inception, are recognized as irrelevant to pure awareness; it stands alone,
grounded in its very nature, the power of pure seeing.
That is all.
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Sanskrit-English glossary
Each of the Sanskrit terms in the Yoga-Straappears below. To make this glossary more accessible to
readers unfamiliar with Sanskrit, terms have been transliterated to the Roman alphabet, rather than
appearing in devangarscript, and compiled in Roman alphabetical order. In many cases they have also
been presented with the grammatical endings used by Patajali, as well as their root forms, which are
often a different part of speech and may have a somewhat different meaning. Parentheses indicate where
each Sanskrit term can be found in the Yoga-Stra. To sound out Sanskrit words correctly, see the
Sanskrit PronunciationGuide on page 3; to compare to Sanskrit rendered in devangarscript, see
accompanying link, Sanskrit Alphabet (PDF).
a = extending to
bhsa= luminosity (IV.19)
abhva = non-existence, non-becoming, disappearance (I.10, 29; II.25; IV.11)abhibhava= subjugation, suppression, submergence (III.9)
abhijtasya= faultless, transparent (I.41)
abhimata= desired (I.39)
abhinive= self-preservation (II.3,9)
abhivyakti= manifestation (IV.8)
abhyantara= internal (II.50,51)
abhysa = practice, action, method (I.12,13,18,32)
dara= seeing (III.38)
daya= et cetera (II.34)
adhigama= attainment (I.29)
adhimtr, adhimtratvt= extreme, intense (I.22)
adhittva= supremacy (III.50)
adhva = path, route (IV.12)
adhyst= superimposition (III.17)
adhytma = innermost self (I.47)
adi= others (III.23,47)
diu, dni = and the others, et cetera (III.25,41)
ada= unseen (II.12)
gam = testimony from a teacher or traditional texts (I.7)
agrya= pointed (II.41)
ahakra = I-maker, source of egoism; the sense that identification is occurringahims= not harming (II.30,35)
jna= ignorance (II.34)
ajtam = not known (IV.17)
akalpit= not feasible, impossible (III.45)
kra = shape (IV.22)
akaraam= without cause (III.51)
kayo= space, ether (III.42,43)
akli = benign (I.5)
akramam= not in sequence, simultaneous (III.56)
aka= not black (IV.7)kep= transcending (II.51)
akusdasya= one without greed (IV.29)
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alabdha = failing to attain (I.30)
lamban = resting on (I.10,38)
lambanai= support, object (IV.11)
lasya= laziness (I.30)
aliga, aligni= without form (I.45; II.19)
loka = illumination, flashes of brilliance (III.5,26)
alpam = little (IV.31)
anabhighta = insulation, being beyond disturbance (II.48; III.46)anditva= without beginning (IV.10)
angatam = future (II.16; III.16; IV.12)
nanda= bliss, joy (I.17)
ananta = endless, boundless (II.34,47)
nantarya= succession (IV.9)
nantyt= infinity, the boundless (IV.31)
anayam = not involving the store of latent impressions (IV.6)
anaa= not ceased (II.22)
antmasu= not self (II.5)
anavacchedt= unbounded, continuous (I.26; III.54)anavacchinn= unlimited, irrespective of (II.31)
anavadhraam = not perceiving (IV.20)
anavasthitatvni= inconstancy, instability (I.30)
aneke = many (IV.5)
agam, agni = limb, component (I.31; III.7,8)
aima = the power to become minutely small (III.47)
ania= undesirable (III.52)
anitya= impermanent (II.5)
ajanat= saturation, taking the form of something else (I.41)
anta= end (IV.33)
anta= extending from...to (I.40)
antar = inner (III.7)
antara= other (IV.2,21)
antarya= obstacle (I.29,30)
antardhnam = invisibility, disappearance (III.21)
au= minute, infinitesimal (I.40)
anubhta = experienced (I.11)
anugamt= going with, following, accompanying (I.17)
anugunm= going with, following, accompanying (IV.8)
anukra= imitation, following suit (II.54)
anumna = inference (I.7,49)anumodit= approved (II.37)
anupaya = to behold (II.20)
anupt= following, relying upon (I.9; III.14)
nusanam = teaching, exposition (I.1)
anuay= following (II.7,8)
anuravika= heard, learned (I.15)
anuhnt= performance, practice (II.28)
anuttama= unsurpassed (II.42)
anvaya= pervasiveness, relation (III.45,48)
anvaya= connected to, permeated (III.9)anya = other (I.18,49,50; II.22)
anyat= distinction (III.50,54)
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anyatvam= differentiation, variation (III.15)
apara = other (IV.33)
aparma= untouched, unaffected (I.24)
aparnta = death (III.23; IV.33)
aparigrah= not being acquisitive (II.30,39)
aparimitvt= immutability (IV.18)
pattau= assumes, occurs (IV.22)
apavarga = emancipation, liberation (II.18)apekitvt= necessity (IV.17)
apetasya= removed (IV.31)
api= also (I.22,26,29,51; II.9,20,22; III.8,51; IV.9,24,29)
apramaka= unobserved (IV.16)
apratisakramy= immobile, unchanging (IV.22)
aprayojakam= not causing (IV.3)
apuya= bad, evil (I.33; II.14)
prt= overflow (IV.2)
ariebhya= signs, omens (III.23)
artha= meaning, purpose, approach, object (I.28,32,42,43; II.2,18,21,22; III.3,36; IV.23,24)arthata= regarding the meaning of something (III.11)
arthatvt= function, role (I.49; III.36)
asakrnayo= unmixed (III.36)
asampramoa = not allowing to steal away (I.11)
asamprayoge= uncoupling (II.54)
asansarga = freedom from contact (II.40)
sana= posture (II.29,46)
asaga= without touching (III.40)
asakhyeya= countless (IV.24)
sanna = near (I.21)
aya= store, residuum (I.24; II.12)
sevita = cultivated (I.14)
ia= primordial will to exist (IV.10)
asmit= the sense of I, egoism (I.17; II.3,6; IV.4)
raya= basis, foundation (IV.11)
rayatvam = rest on (II.36)
asteya= not stealing (II.30,37)
au= eight (II.29)
asti= exist (IV.12)
auci= impure (II.5)
auddhi = impurity (II.43)aukla= not white (IV.7)
svda= tasting (III.37)
asya= his (I.40)
atad= not that (I.8)
atha = now (I.1)
atiprasaga= regress (IV.21)
atta= past (III.16; IV.12)
tma, tmaka, tmna= self, essence (II.5,21,41; IV.25)
tmat= selfhood (II.6; IV.13)
atyanta = absolutely (III.36)auadhi= herb (IV.1)
varaam = covering, veil, layer (II.52; III.44; IV.31)
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avasth= condition (III.13)
avasthnam = state of abiding (I.3)
vea = entering (III.39)
avidy= lack of wisdom, ignorance of ones true nature (II.3,4,5,24)
aviplav= continuous, uninterrupted (II.26)
avirati= hedonism (I.30)
aviay= not present, absent (III.20)
aviea= indistinct (II.19; III.36)avyapadeya= unmanifest (III.14)
yu= span of life (II.13)
bdhane= repelling (II.33)
bahi= external (III.8,44)
bhya= external (II.50,51)
bala = powers, strengths (III.26,48)
balni = powers, strengths (III.25)
bandha= binding (III.1,39)
bhar= bearing (I.48)
bhra= load (IV.26)bhaum= at a level (II.31)
bhava = being, becoming (I.19)bhavah = condition, state (III.49,50; IV.25)
bhvan = realizing, becoming (II.2; IV.25)
bhvanam = realizing, becoming (I.28; II.33,34)
bhvanta= radiating, projecting (I.33)
bheda= division, difference (IV.3,5,12,15)
bhog = experience, enjoyment (II.13,18; III.36)
bhrnti = false (I.30)
bhmi = rooted, grounded (I.14; III.6); stage (II.27)
bhmi= stage, level (II.27)bhmikatva= developmental stages (I.30)
bhta = element, being (II.18; III.13,17,45)
bhtatvt= actuality, being (III.20)
bhuvana = world (III.27)
bjam = seed, source (I.25; III.51)
brahmacarya= celibacy, impeccable conduct (II.30,38)
buddhi, buddhe = perception, intelligence (IV.21,22)
ca = and, but (I.29,44,45; II.2,15,41,53; III.20,23,39,40,43,46,49,50,55; IV.10,16,20,21)
cakre= wheel, energy center (III.30)
caku= eye (III.21)candre = moon (III.28)
caturtha = fourth (II.51)
cetan= consciousness (I.29)
chidreu= gap (IV.27)
cite= pure awareness (IV.22,34)
citram= variegated, spotted (IV.24)
citta = consciousness (I.2,30,33,37; II