YOGA SŪTRAS OF PATAÑJALI
Section I. Samādhi
1. Here is instruction on Yoga.
2. Yoga is controlling the fluctuations of the mind.
3. Then the Seer abides in Its true nature.
4. At other times, the Seer resembles the mind’s fluctuations.
5. Those fluctuations are fivefold and are either troublesome or harmless.
6. They are: true knowledge, misconception, imagination, sleep, and memory.
7. Direct perception, reasoning, and testimony lead to true knowledge.
8. Misconception is false knowledge based on what is not real.
9. Imagination results from descriptions that are devoid of reality.
10. The fluctuation of sleep is based on a state of absence.
11. Memory is previous objective experience that is free from additional sources.
12. Controlling those (fluctuations) is done with practice and detachment.
13. Practice is the effort to attain that steady state (of mind).
14. And that effort applied continuously, for a long time, with true devotion results in a solid foundation.
15. Detachment is being free from the desires for objects seen or repeatedly heard about and is achieved through subjugation of the conscious mind.
16. The highest detachment is the state of indifference to the qualities of nature due to realization of the Self.
17. Samādhi with object is accompanied with thought, perception, bliss, and ego.
18. The other type (of Samādhi) is preceded by the practice of arresting mental activity; it contains a residue of latent impressions.
19. It is believed to be the state of the disembodied and those absorbed in non-manifest matter.
20. For the others, it is preceded by faith, effort, remembrance, concentration, and realization.
21. For those with a strong desire for liberation, realization is near.
22. And, even among those, that desire can be mild, medium, or intense.
23. Or from profound devotion to Īśvara (God) one develops that desire.
24. Īśvara is the Supreme Self, untouched by afflictions, actions, fruits of actions, or accumulated latent impressions.
25. In Him is the unlimited source of omniscience.
26. Unlimited by time, He is the teacher of former teachers.
27. His designation is the syllable Oṁ.
28. One should recite that and contemplate its meaning.
29. And from that practice the obstacles disappear and one attains Self realization.
30. Illness, apathy, doubt, negligence, sloth, lack of control, false understanding, failure to attain states of samādhi, and instability of those states (when attained) these mental distractions are the obstacles.
31. With those distractions come pain, despair, trembling limbs, and irregular breathing.
32. In order to negate those obstacles, practice concentration on a single principle.
33. Developing friendliness, compassion, goodwill, and indifference toward those who are cheerful, suffering, virtuous, and sinful, respectively, produces a tranquil mind.
34. Or by controlled exhaling and retention of breath.
35. Or when the elevated perception of sense objects arises, causing a steady mind.
36. Or contemplate the luminous, pain-free state.
37. Or contemplate on a mind free of desire for sense objects.
38. Or contemplate the foundation of consciousness in dream and sleep.
39. Or from meditation on whatever is agreeable.
40. By contemplation on the subatomic to the enormous, the mind is mastered.
41. As a crystal assumes the color of its setting, absorption is born in the mind with diminished fluctuations fixed on the knower, the instruments of knowledge, or the objects of knowledge.
42. Absorption with gross thought (Savitarka Samādhi) combines word, its meaning, and its concept.
43. When mind is fully purified of recollections, as if devoid of its own nature, and only the object appears, that is absorption free of gross thought (Nirvitarka Samādhi).
44. That also explains samādhi with thought (savicāra) and without thought (nirvicāra) on subtle objects.
45. And the subtle state of objectivity culminates in non-manifest matter.
46. Those are the only types of Seeded Samādhi.
47. Proficiency in samādhi without thought (nirvicāra) brings illumination of the Supreme Self.
48. In that is the realization of the Ultimate Truth.
49. That realization is different from the knowledge gained by testimony and inference, as it relates to a Superior Reality.
50. The latent impressions born of that (samādhi) counteract the other latent impressions (of actions).
51. By the destruction of those (impressions) and from the restraint of all fluctuations, there is Seedless Samādhi.
2. Yoga is controlling the fluctuations of the mind.
3. Then the Seer abides in Its true nature.
4. At other times, the Seer resembles the mind’s fluctuations.
5. Those fluctuations are fivefold and are either troublesome or harmless.
6. They are: true knowledge, misconception, imagination, sleep, and memory.
7. Direct perception, reasoning, and testimony lead to true knowledge.
8. Misconception is false knowledge based on what is not real.
9. Imagination results from descriptions that are devoid of reality.
10. The fluctuation of sleep is based on a state of absence.
11. Memory is previous objective experience that is free from additional sources.
12. Controlling those (fluctuations) is done with practice and detachment.
13. Practice is the effort to attain that steady state (of mind).
14. And that effort applied continuously, for a long time, with true devotion results in a solid foundation.
15. Detachment is being free from the desires for objects seen or repeatedly heard about and is achieved through subjugation of the conscious mind.
16. The highest detachment is the state of indifference to the qualities of nature due to realization of the Self.
17. Samādhi with object is accompanied with thought, perception, bliss, and ego.
18. The other type (of Samādhi) is preceded by the practice of arresting mental activity; it contains a residue of latent impressions.
19. It is believed to be the state of the disembodied and those absorbed in non-manifest matter.
20. For the others, it is preceded by faith, effort, remembrance, concentration, and realization.
21. For those with a strong desire for liberation, realization is near.
22. And, even among those, that desire can be mild, medium, or intense.
23. Or from profound devotion to Īśvara (God) one develops that desire.
24. Īśvara is the Supreme Self, untouched by afflictions, actions, fruits of actions, or accumulated latent impressions.
25. In Him is the unlimited source of omniscience.
26. Unlimited by time, He is the teacher of former teachers.
27. His designation is the syllable Oṁ.
28. One should recite that and contemplate its meaning.
29. And from that practice the obstacles disappear and one attains Self realization.
30. Illness, apathy, doubt, negligence, sloth, lack of control, false understanding, failure to attain states of samādhi, and instability of those states (when attained) these mental distractions are the obstacles.
31. With those distractions come pain, despair, trembling limbs, and irregular breathing.
32. In order to negate those obstacles, practice concentration on a single principle.
33. Developing friendliness, compassion, goodwill, and indifference toward those who are cheerful, suffering, virtuous, and sinful, respectively, produces a tranquil mind.
34. Or by controlled exhaling and retention of breath.
35. Or when the elevated perception of sense objects arises, causing a steady mind.
36. Or contemplate the luminous, pain-free state.
37. Or contemplate on a mind free of desire for sense objects.
38. Or contemplate the foundation of consciousness in dream and sleep.
39. Or from meditation on whatever is agreeable.
40. By contemplation on the subatomic to the enormous, the mind is mastered.
41. As a crystal assumes the color of its setting, absorption is born in the mind with diminished fluctuations fixed on the knower, the instruments of knowledge, or the objects of knowledge.
42. Absorption with gross thought (Savitarka Samādhi) combines word, its meaning, and its concept.
43. When mind is fully purified of recollections, as if devoid of its own nature, and only the object appears, that is absorption free of gross thought (Nirvitarka Samādhi).
44. That also explains samādhi with thought (savicāra) and without thought (nirvicāra) on subtle objects.
45. And the subtle state of objectivity culminates in non-manifest matter.
46. Those are the only types of Seeded Samādhi.
47. Proficiency in samādhi without thought (nirvicāra) brings illumination of the Supreme Self.
48. In that is the realization of the Ultimate Truth.
49. That realization is different from the knowledge gained by testimony and inference, as it relates to a Superior Reality.
50. The latent impressions born of that (samādhi) counteract the other latent impressions (of actions).
51. By the destruction of those (impressions) and from the restraint of all fluctuations, there is Seedless Samādhi.
Section II. Practice
1. Yoga practice is austerity, self-inquiry, and devotion to God.
2. The goal is to diminish the afflictions and promote samādhi.
3. The five afflictions are: ignorance, egoism, craving, aversion, and clinging.
4. Ignorance is the fertile ground for the other afflictions, be they latent, diminished, interrupted, or active.
5. Ignorance is to consider the impermanent, impure, painful non-self as the Permanent, Pure, Blissful Self.
6. Egoism is to regard the Seer and the capability of seeing as one.
7. Craving is a consequence of pleasure.
8. Aversion is the consequence of pain.
9. Fear of death is firmly established in all, even the wise, due to an inborn inclination.
10. When those afflictions are diminished, they can be overcome by returning to one’s original state.
11. Those fluctuations are eliminated by meditation.
12. The stored consequences of actions (karma) which are rooted in afflictions, will be experienced in a known or an unknown life.
13. The effects of that affliction-rooted karma are birth, duration of life, and the experience of their fruits.
14. Those fruits are either pleasure or pain based on whether their source is virtuous or sinful actions.
15. Due to the consequences of latent impressions, the sorrow from hardship, and from being opposed to the fluctuations in the qualities of
nature the discriminating yogi sees everything as unpleasant.
16. Future misery can be avoided.
17. The cause of that misery, which is to be avoided, is the union of the Seer and the seen.
18. The seen is by nature brightness, activity, and inertia consisting of gross elements and sense organs for the purpose of experience and spiritual fulfillment.
19. The stages of the qualities of nature are: distinctive (gross), indistinctive (subtle), single-indicator (buddhi), and undifferentiated (non-manifest).
20. The Seer is the absolute witness, pure consciousness, and always aware.
21. The nature of the seen is only to serve That.
22. Although it (objectivity) has ceased for the one who has accomplished the goal, it does not vanish due to commonality with everyone else.
23. The association of the two energies, object and subject, is the origin of perceiving one’s true nature.
24. The cause of that association is ignorance.
25. From cessation of that (ignorance) comes the cessation of that association and the state of complete detachment, which is liberation of the Seer.
26. Pure discriminative wisdom is the means to that liberation.
27. Realization of that ultimate state is a sevenfold process.
28. From practice of the limbs (aspects) of Yoga comes the destruction of impurity and the light of knowledge culminating in that discriminative wisdom.
29. The eight aspects of Yoga are: restraints, observances, posture, breath-control, withdrawal from sense objects, concentration, meditation, and samādhi.
30. Non-violence, truthfulness, not stealing, chastity, and non-possessiveness are the restraints.
31. These great practices are universal and not limited by class, place, time, or custom.
32. Cleanliness, contentment, austerity, self-inquiry, and devotion to God are the observances.
33. When thoughts conflicting with these principles arise, contemplate their opposite.
34. Acts of violence, etc., whether performed directly, instigated, or sanctioned are preceded by thoughts of greed, anger, and delusion, which are either mild, medium, or intense. The opposite thought, “These produce unending sorrow and ignorance,” should be contemplated.
35. In the presence of one who is firmly established in non-violence, hostility is left behind.
36. For one who is firmly established in truthfulness, there is a connection between actions and their fruits.
37. For the one who is firmly established in not stealing, the best of everything comes to him.
38. The one who is firmly established in chastity acquires inner strength.
39. The one who is steadfast in non-possessiveness gains full understanding about life.
40. From cleanliness comes a disgust for one’s own body, which leads to disinterest in other bodies.
41. Also, purity of character, right understanding, one-pointed concentration, conquest of the senses, and fitness for Self-realization.
42. From contentment one acquires unsurpassed joy.
43. From austerity and the elimination of impurity comes mastery of the body and sense organs.
44. From self-inquiry one is united with that Revered Deity.
45. From devotion to God samādhi is attained.
46. Meditative posture should be steady and comfortable.
47. Relaxation of effort is necessary for absorption into The Infinite.
48. From that (correct posture) comes immunity to the pairs of opposites.
49. On that being established, then comes breath-control, which is the interrupted movement of inhalation and exhalation.
50. Breath control involves the place, duration, and number of exhalation, inhalation, and the pause in the breathing process.
51. The fourth (type of control) surpasses the realm of exhalation and inhalation.
52. From that, the veil to illumination is thinned.
53. And the mind becomes fit for concentration.
54. Withdrawal from sense objects is as if, in being separated from their objects, the senses imitate the true nature of consciousness.
55. From that, comes complete control of the sense organs.
2. The goal is to diminish the afflictions and promote samādhi.
3. The five afflictions are: ignorance, egoism, craving, aversion, and clinging.
4. Ignorance is the fertile ground for the other afflictions, be they latent, diminished, interrupted, or active.
5. Ignorance is to consider the impermanent, impure, painful non-self as the Permanent, Pure, Blissful Self.
6. Egoism is to regard the Seer and the capability of seeing as one.
7. Craving is a consequence of pleasure.
8. Aversion is the consequence of pain.
9. Fear of death is firmly established in all, even the wise, due to an inborn inclination.
10. When those afflictions are diminished, they can be overcome by returning to one’s original state.
11. Those fluctuations are eliminated by meditation.
12. The stored consequences of actions (karma) which are rooted in afflictions, will be experienced in a known or an unknown life.
13. The effects of that affliction-rooted karma are birth, duration of life, and the experience of their fruits.
14. Those fruits are either pleasure or pain based on whether their source is virtuous or sinful actions.
15. Due to the consequences of latent impressions, the sorrow from hardship, and from being opposed to the fluctuations in the qualities of
nature the discriminating yogi sees everything as unpleasant.
16. Future misery can be avoided.
17. The cause of that misery, which is to be avoided, is the union of the Seer and the seen.
18. The seen is by nature brightness, activity, and inertia consisting of gross elements and sense organs for the purpose of experience and spiritual fulfillment.
19. The stages of the qualities of nature are: distinctive (gross), indistinctive (subtle), single-indicator (buddhi), and undifferentiated (non-manifest).
20. The Seer is the absolute witness, pure consciousness, and always aware.
21. The nature of the seen is only to serve That.
22. Although it (objectivity) has ceased for the one who has accomplished the goal, it does not vanish due to commonality with everyone else.
23. The association of the two energies, object and subject, is the origin of perceiving one’s true nature.
24. The cause of that association is ignorance.
25. From cessation of that (ignorance) comes the cessation of that association and the state of complete detachment, which is liberation of the Seer.
26. Pure discriminative wisdom is the means to that liberation.
27. Realization of that ultimate state is a sevenfold process.
28. From practice of the limbs (aspects) of Yoga comes the destruction of impurity and the light of knowledge culminating in that discriminative wisdom.
29. The eight aspects of Yoga are: restraints, observances, posture, breath-control, withdrawal from sense objects, concentration, meditation, and samādhi.
30. Non-violence, truthfulness, not stealing, chastity, and non-possessiveness are the restraints.
31. These great practices are universal and not limited by class, place, time, or custom.
32. Cleanliness, contentment, austerity, self-inquiry, and devotion to God are the observances.
33. When thoughts conflicting with these principles arise, contemplate their opposite.
34. Acts of violence, etc., whether performed directly, instigated, or sanctioned are preceded by thoughts of greed, anger, and delusion, which are either mild, medium, or intense. The opposite thought, “These produce unending sorrow and ignorance,” should be contemplated.
35. In the presence of one who is firmly established in non-violence, hostility is left behind.
36. For one who is firmly established in truthfulness, there is a connection between actions and their fruits.
37. For the one who is firmly established in not stealing, the best of everything comes to him.
38. The one who is firmly established in chastity acquires inner strength.
39. The one who is steadfast in non-possessiveness gains full understanding about life.
40. From cleanliness comes a disgust for one’s own body, which leads to disinterest in other bodies.
41. Also, purity of character, right understanding, one-pointed concentration, conquest of the senses, and fitness for Self-realization.
42. From contentment one acquires unsurpassed joy.
43. From austerity and the elimination of impurity comes mastery of the body and sense organs.
44. From self-inquiry one is united with that Revered Deity.
45. From devotion to God samādhi is attained.
46. Meditative posture should be steady and comfortable.
47. Relaxation of effort is necessary for absorption into The Infinite.
48. From that (correct posture) comes immunity to the pairs of opposites.
49. On that being established, then comes breath-control, which is the interrupted movement of inhalation and exhalation.
50. Breath control involves the place, duration, and number of exhalation, inhalation, and the pause in the breathing process.
51. The fourth (type of control) surpasses the realm of exhalation and inhalation.
52. From that, the veil to illumination is thinned.
53. And the mind becomes fit for concentration.
54. Withdrawal from sense objects is as if, in being separated from their objects, the senses imitate the true nature of consciousness.
55. From that, comes complete control of the sense organs.
Section III. Development
1. Concentration is fixing the mind on a point.
2. Maintaining continuous attention there is meditation.
3. When nothing but that object appears in the mind, as if one is devoid of the thought of self, that is Samādhi.
4. The three performed on one object is Integrated Meditation (Saṁyama).
5. From mastery of that, comes the light of wisdom.
6. And, it is applied in stages.
7. The three aspects of integrated mediation are more internal than the previous aspects (of Yoga).
8. However, that aspect is external when compared to Seedless Samādhi.
9. The conquest of the latent impressions of the active state and the growth of the latent impressions of the arrested state is connected to the period of time the mind is controlled. This is the development of the controlled mind.
10. From the latent impressions of the arrested state, there is continuous stillness of mind.
11. The decline of attention to all objects and the emergence of one-pointedness is the development of concentration.
12. Then, from continuing concentration, when both the abated and arising thoughts are the same, that is the development of one-pointedness.
13. By this (the one-pointed mind) the transformations in the essence, form, and state of the gross elements and the sense organs are clarified.
14. All objects pass through three states: non-manifest, arisen, and decline.
15. Different phases produce different changes.
16. From integrated meditation on the three transitions comes knowledge of the past and future.
17. From the superimposition of word, meaning, and concept, one with another, there is a commingling indicating that object. From integrated meditation on the distinction of those, the speech of all beings is known.
18. From the direct perception of latent impressions comes knowledge of previous births.
19. From the knowledge of one’s own conception, the minds of others are known.
20. But not the support of that mind, since that is not an object of the yogi.
21. From integrated mediation on the form of the body, on suppressing the power of perception of that body, and on separation of perception by sight, one becomes invisible.
22. Karma is active or dormant. From integrated meditation on that, or a bad omen, comes knowledge of one’s death.
23. By integrated meditation on friendship, etc. those qualities become strong.
24. Integrated meditation on strengths brings the strength of elephants, etc.
25. From applying the light of cognition comes knowledge of the subtle, hidden, and remote.
26. From integrated meditation on the sun comes knowledge of the universe.
27. Integrated meditation on the moon brings knowledge of the solar array.
28. Integrated meditation on the North Star brings knowledge of the movement of that (solar array).
29. Integrated meditation on the navel center brings knowledge of the body’s disposition.
30. Integrated meditation on the throat-cavity brings an end to hunger and thirst.
31. Integrated meditation on the tortoise channel (bronchial tube) brings stability.
32. Integrated meditation on the light of the crown center brings vision of divine beings.
33. Or from intuitive knowledge, everything (can be known).
34. Integrated meditation on the heart brings knowledge of the mind.
35. Intellect and the Self (Puruṣaḥ) are completely different. The conception is that they are the same. Experience is for the sake of
another. From integrated mediation on one's self comes knowledge of Puruṣaḥ.
36. From that, intuitive knowledge, along with heightened hearing, touch, vision, taste, and smell are born.
37. Those (supernatural powers) create problems for Samādhi, but are attainments for the worldly minded.
38. From the weakening of the causes of bondage (latent impressions) and the understanding of the wandering nature of the mind comes the ability to merge into another body.
39. By conquering the upward vital air (udāna) one can move freely in water, mud, thorns, etc., as well as at the time of death.
40. By conquering the middle vital air (samāna) one becomes radiant.
41. From integrated meditation on the relationship between hearing and ether comes divine hearing.
42. From integrated meditation on the relationship between the body and ether, and by meditation on the lightness of cotton, comes movement through space.
43. Mahāvidehā (A Great Discarnate) is one-pointed concentration on a real, external object. From that, the veil of illumination is removed.
44. From integrated meditation on grossness, essential nature, subtlety, associativity, and objectivity of the elements, those elements are conquered.
45. From that comes attainments, such as miniaturization, bodily perfection, and the non-obstruction of those qualities.
46. Bodily perfection is beauty, grace, strength, and robust hardness.
47. From integrated meditation on the receptivity, essential nature, individuality, associativity, and objectivity of the sense organs, those organs are conquered.
48. From that comes swiftness of thought, perception without sense organs, and conquest of primal nature (Prakṛti).
49. By complete knowledge of the distinction between pure intellect and Self comes superiority over all beings and complete knowledge.
50. From renunciation of that (supernatural attainments) and on the termination of the seeds of sin comes complete detachment.
51. On being invited to a gathering in a high place, take no action or pride, on that being an undesirable occasion.
52. From integrated meditation on the moment (in time) and the succession of that (moment) comes the knowledge of discrimination.
53. From that, one can differentiate between two objects that are indiscernible by class, characteristics, or place.
54. Liberation is knowledge born of discernment; its sphere is all objects and it is without sequence.
55. Upon the clear identification of the intellect and Puruṣaḥ there is complete detachment (liberation).
2. Maintaining continuous attention there is meditation.
3. When nothing but that object appears in the mind, as if one is devoid of the thought of self, that is Samādhi.
4. The three performed on one object is Integrated Meditation (Saṁyama).
5. From mastery of that, comes the light of wisdom.
6. And, it is applied in stages.
7. The three aspects of integrated mediation are more internal than the previous aspects (of Yoga).
8. However, that aspect is external when compared to Seedless Samādhi.
9. The conquest of the latent impressions of the active state and the growth of the latent impressions of the arrested state is connected to the period of time the mind is controlled. This is the development of the controlled mind.
10. From the latent impressions of the arrested state, there is continuous stillness of mind.
11. The decline of attention to all objects and the emergence of one-pointedness is the development of concentration.
12. Then, from continuing concentration, when both the abated and arising thoughts are the same, that is the development of one-pointedness.
13. By this (the one-pointed mind) the transformations in the essence, form, and state of the gross elements and the sense organs are clarified.
14. All objects pass through three states: non-manifest, arisen, and decline.
15. Different phases produce different changes.
16. From integrated meditation on the three transitions comes knowledge of the past and future.
17. From the superimposition of word, meaning, and concept, one with another, there is a commingling indicating that object. From integrated meditation on the distinction of those, the speech of all beings is known.
18. From the direct perception of latent impressions comes knowledge of previous births.
19. From the knowledge of one’s own conception, the minds of others are known.
20. But not the support of that mind, since that is not an object of the yogi.
21. From integrated mediation on the form of the body, on suppressing the power of perception of that body, and on separation of perception by sight, one becomes invisible.
22. Karma is active or dormant. From integrated meditation on that, or a bad omen, comes knowledge of one’s death.
23. By integrated meditation on friendship, etc. those qualities become strong.
24. Integrated meditation on strengths brings the strength of elephants, etc.
25. From applying the light of cognition comes knowledge of the subtle, hidden, and remote.
26. From integrated meditation on the sun comes knowledge of the universe.
27. Integrated meditation on the moon brings knowledge of the solar array.
28. Integrated meditation on the North Star brings knowledge of the movement of that (solar array).
29. Integrated meditation on the navel center brings knowledge of the body’s disposition.
30. Integrated meditation on the throat-cavity brings an end to hunger and thirst.
31. Integrated meditation on the tortoise channel (bronchial tube) brings stability.
32. Integrated meditation on the light of the crown center brings vision of divine beings.
33. Or from intuitive knowledge, everything (can be known).
34. Integrated meditation on the heart brings knowledge of the mind.
35. Intellect and the Self (Puruṣaḥ) are completely different. The conception is that they are the same. Experience is for the sake of
another. From integrated mediation on one's self comes knowledge of Puruṣaḥ.
36. From that, intuitive knowledge, along with heightened hearing, touch, vision, taste, and smell are born.
37. Those (supernatural powers) create problems for Samādhi, but are attainments for the worldly minded.
38. From the weakening of the causes of bondage (latent impressions) and the understanding of the wandering nature of the mind comes the ability to merge into another body.
39. By conquering the upward vital air (udāna) one can move freely in water, mud, thorns, etc., as well as at the time of death.
40. By conquering the middle vital air (samāna) one becomes radiant.
41. From integrated meditation on the relationship between hearing and ether comes divine hearing.
42. From integrated meditation on the relationship between the body and ether, and by meditation on the lightness of cotton, comes movement through space.
43. Mahāvidehā (A Great Discarnate) is one-pointed concentration on a real, external object. From that, the veil of illumination is removed.
44. From integrated meditation on grossness, essential nature, subtlety, associativity, and objectivity of the elements, those elements are conquered.
45. From that comes attainments, such as miniaturization, bodily perfection, and the non-obstruction of those qualities.
46. Bodily perfection is beauty, grace, strength, and robust hardness.
47. From integrated meditation on the receptivity, essential nature, individuality, associativity, and objectivity of the sense organs, those organs are conquered.
48. From that comes swiftness of thought, perception without sense organs, and conquest of primal nature (Prakṛti).
49. By complete knowledge of the distinction between pure intellect and Self comes superiority over all beings and complete knowledge.
50. From renunciation of that (supernatural attainments) and on the termination of the seeds of sin comes complete detachment.
51. On being invited to a gathering in a high place, take no action or pride, on that being an undesirable occasion.
52. From integrated meditation on the moment (in time) and the succession of that (moment) comes the knowledge of discrimination.
53. From that, one can differentiate between two objects that are indiscernible by class, characteristics, or place.
54. Liberation is knowledge born of discernment; its sphere is all objects and it is without sequence.
55. Upon the clear identification of the intellect and Puruṣaḥ there is complete detachment (liberation).
Section IV. Complete Detachment
1. Attainments come from birth, herbs, incantation, austerity, or meditation.
2. The evolution to different species is the flow of material nature.
3. Causes (such as karma) do not affect material nature, but they remove obstacles, just as a farmer removes obstructions to irrigate a field.
4. Minds are formed from pure I-sense.
5. One mind leads the various activities of the many minds.
6. Those born from meditation are free of latent karma.
7. The karma of a yogi is neither white nor black, while the karma of others is threefold.
8. From the maturing of that (threefold karma) comes the manifestations of similar subliminal impressions.
9. Because of the similarity of memory and latent impressions, their effect is immediate, even when separated by birth, location, and time.
10. As the desire for self-welfare is eternal, those subliminal impressions are also without beginning.
11. Subliminal impressions are held together by cause, effect, receptacle, and support; in the absence of these, those impressions vanish.
12. Past and future exist due to different phases of nature or an object’s characteristics.
13. Those characteristics, both apparent or subtle, are composed of the qualities of nature.
14. Due to the coordinated transformation (of those qualities) objectivity appears real.
15. The same object affects separate minds differently, due to the two paths (of knowledge and feeling).
16. But an object is not dependent on one mind; if so, what would happen if that mind does not acknowledge the object?
17. According to the influence of that object (on the mind) it is either known or unknown.
18. The mind’s fluctuations are always known, due to the immutability of the Self, the Ruler of that mind.
19. That (mind) is not self-luminous, due to its being an object of knowledge.
20. And because ascertaining both (objects and itself) cannot be simultaneous.
21. If one mind were the object of another, there would be an endless series of comprehensions and a confusion of memory.
22. When one’s intellect comes in contact with pure consciousness, that intellect appears conscious.
23. The mind, influenced by both Seer and the seen, appears to be all-comprehensive.
24. Although distinguished by innumerable latent impressions, that mind exists for another, as it is part of a common endeavor.
25. One who knows the distinction (between Seer and seen) no longer contemplates the nature of self.
26. When the mind is inclined toward that discrimination, one is close to liberation.
27. But when that discrimination wavers, other mental fluctuations arise due to latent impressions.
28. Removing those has already been described and is the same method for removing the afflictions.
29. And when the yogi is in deep absorption and there is no more gain of discriminating knowledge, that is called “Rain of Virtue Samādhi.”
30. From that (samādhi) the afflictions and karma cease.
31. Then, from the complete removal of the veil of impurity comes knowledge of the Infinite and objectivity becomes insignificant.
32. From that, the progressive changes of the qualities of nature, having fulfilled their purpose, cease.
33. The sequences of moments is perceived at the end of a transition.
34. Complete detachment is being fixed in one’s true nature or the energy of consciousness. Then, being without a purpose for the Self, the qualities of nature recede.
2. The evolution to different species is the flow of material nature.
3. Causes (such as karma) do not affect material nature, but they remove obstacles, just as a farmer removes obstructions to irrigate a field.
4. Minds are formed from pure I-sense.
5. One mind leads the various activities of the many minds.
6. Those born from meditation are free of latent karma.
7. The karma of a yogi is neither white nor black, while the karma of others is threefold.
8. From the maturing of that (threefold karma) comes the manifestations of similar subliminal impressions.
9. Because of the similarity of memory and latent impressions, their effect is immediate, even when separated by birth, location, and time.
10. As the desire for self-welfare is eternal, those subliminal impressions are also without beginning.
11. Subliminal impressions are held together by cause, effect, receptacle, and support; in the absence of these, those impressions vanish.
12. Past and future exist due to different phases of nature or an object’s characteristics.
13. Those characteristics, both apparent or subtle, are composed of the qualities of nature.
14. Due to the coordinated transformation (of those qualities) objectivity appears real.
15. The same object affects separate minds differently, due to the two paths (of knowledge and feeling).
16. But an object is not dependent on one mind; if so, what would happen if that mind does not acknowledge the object?
17. According to the influence of that object (on the mind) it is either known or unknown.
18. The mind’s fluctuations are always known, due to the immutability of the Self, the Ruler of that mind.
19. That (mind) is not self-luminous, due to its being an object of knowledge.
20. And because ascertaining both (objects and itself) cannot be simultaneous.
21. If one mind were the object of another, there would be an endless series of comprehensions and a confusion of memory.
22. When one’s intellect comes in contact with pure consciousness, that intellect appears conscious.
23. The mind, influenced by both Seer and the seen, appears to be all-comprehensive.
24. Although distinguished by innumerable latent impressions, that mind exists for another, as it is part of a common endeavor.
25. One who knows the distinction (between Seer and seen) no longer contemplates the nature of self.
26. When the mind is inclined toward that discrimination, one is close to liberation.
27. But when that discrimination wavers, other mental fluctuations arise due to latent impressions.
28. Removing those has already been described and is the same method for removing the afflictions.
29. And when the yogi is in deep absorption and there is no more gain of discriminating knowledge, that is called “Rain of Virtue Samādhi.”
30. From that (samādhi) the afflictions and karma cease.
31. Then, from the complete removal of the veil of impurity comes knowledge of the Infinite and objectivity becomes insignificant.
32. From that, the progressive changes of the qualities of nature, having fulfilled their purpose, cease.
33. The sequences of moments is perceived at the end of a transition.
34. Complete detachment is being fixed in one’s true nature or the energy of consciousness. Then, being without a purpose for the Self, the qualities of nature recede.
