The Yoga Sutras of Patanjali, translated by Alice
Bailey
BOOK 1
THE PROBLEM OF
1. AUM. The following
instruction concerneth the Science of Union.
2. This
3. When this has been
accomplished, the Yogi knows himself as he is in reality.
4. Up till now the inner man
has identified himself with his forms and with their active modifications.
5. The mind states are five,
and are subject to pleasure or pain; they are painful or not painful.
6. These modifications
(activities) are correct knowledge, incorrect knowledge, fancy, passivity
(sleep) and memory.
7. The basis of correct knowledge
is correct perception, correct deduction, and correct witness (or accurate
evidence).
8. Incorrect knowledge is
based upon perception of the form and not upon the state of being.
9. Fancy rests upon images
which have no real existence.
10. Passivity (sleep) is
based upon the quiescent state of the vrittis (or
upon the non-perception of the senses.)
11. Memory is the holding on
to that which has been known.
12. The control of these
modifications of the internal organ, the mind, is to be brought about through
tireless endeavor and through non-attachment.
13. Tireless endeavor is the
constant effort to restrain the modifications of the mind
14. When the object to be
gained is sufficiently valued, and the efforts towards its attainment are
persistently followed without intermission, then the steadiness of the mind
(restraint of the vrittis) is secured.
15. Non-attachment is freedom
from longing for all objects of desire, either earthly or traditional, either
here or hereafter.
16. The consummation of this
non-attachment results in an exact knowledge of the spiritual man when
liberated from the qualities or gunas.
17. The consciousness of an
object is attained by concentration upon its fourfold nature: the form, through
examination; the quality (or guna), through
discriminative participation; the purpose, through inspiration (or bliss); and
the soul, through identification.
18. A further stage of samadhi is achieved when, through one pointed thought, the
outer activity is quieted. In this stage, the chitta
is responsive only to subjective impressions.
19. The samadhi
just described passes not beyond the bound of the phenomenal world; it passes
not beyond the Gods, and those concerned with the concrete world.
20. Other yogins
achieve samadhi and arrive at a discrimination of
pure Spirit through belief, followed by energy, memory, meditation and right
perception.
21. The attainment of this
state (spiritual consciousness) is rapid for those whose will is intensely
alive.
22. Those who
employ the will likewise differ, for its use may be intense, moderate, or
gentle. In respect to the attainment of true spiritual consciousness there is
yet another way.
23. By intense devotion to Ishvara, knowledge of Ishvara is
gained.
24. This Ishvara
is the soul, untouched by limitation, free from karma, and desire.
25. In Ishvara,
the Gurudeva, the germ of all knowledge expands into
infinity.
26. Ishvara,
the Gurudeva, being unlimited by time conditions, is
the teacher of the primeval Lords.
27. The Word of Ishvara,
is AUM (or
28. Through the sounding of
the Word and through reflection upon its meaning, the Way is found.
29. From this comes the realization of the Self (the soul) and the removal
of all obstacles.
30. The obstacles to soul
cognition are bodily disability, mental inertia, wrong questioning,
carelessness, laziness, lack of dispassion, erroneous perception, inability to
achieve concentration, failure to hold the meditative attitude when achieved.
31. Pain, despair, misplaced
bodily activity and wrong direction (or control) of the life currents are the
results of the obstacles in the lower psychic nature.
32. To overcome the obstacles
and their accompaniments, the intense application of the will to some one truth
(or principle) is required.
33. The peace of the chitta (or mind stuff) can be brought about through the
practice of sympathy, tenderness, steadiness of purpose, and dispassion in
regard to pleasure or pain, or towards all forms of good or evil.
34. The peace of the chitta is also brought about by the regulation of the prana or life breath.
35. The mind can be trained
to steadiness through those forms of concentration which have relation to the
sense perceptions.
36. By meditation upon Light
and upon Radiance, knowledge of the Spirit can be reached and thus peace can be
achieved.
37. The chitta
is stabilized and rendered free from illusion as the lower nature is purified
and no longer indulged.
38. Peace (steadiness of the chitta) can be reached through meditation on the knowledge
which dreams give.
39. Peace can also be reached
through concentration upon that which is dearest to the heart.
40. Thus his realization
extends from the infinitely small to the infinitely great, and from annu (the atom or speck) to atma
(or spirit) his knowledge is perfected.
41. To him whose vrittis (modifications of the substance of the mind) are
entirely controlled, there eventuates a state of identity with, and similarity
to that which is realized. The knower, knowledge and the field of knowledge
become one, just as the crystal takes to itself the colors of that which is
reflected in it.
42. When the perceiver blends
the word, the idea (or meaning) and the object, this is called the mental
condition of judicial reasoning.
43. Perception without
judicial reasoning is arrived at when the memory no longer holds control, the
word and the object are transcended and only the idea is present.
44. The same two processes of
concentration, with and without judicial action of the mind, can be applied
also to things subtle.
45. The gross leads into the
subtle and the subtle leads in progressive stages to that state of pure
spiritual being called Pradhana,
46. All this constitutes
meditation with seed.
47. When this
super-contemplative state is reached, the Yogi acquires pure spiritual
realization through the balanced quiet of the chitta
(or mind stuff).
48. His perception is now
unfailingly exact (or his mind reveals only the Truth).
49. This particular
perception is unique and reveals that which the rational mind (using testimony,
inference and deduction) cannot reveal.
50. It is hostile to, or
supersedes all other impressions.
51. When this state of
perception is itself also restrained (or superseded), then is pure Samadhi
achieved.
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The Steps To
Pada II
1. The Yoga of action,
leading to union with the soul is fiery aspiration, spiritual reading and
devotion to Ishvara.
2. The aim of these three is
to bring about soul vision and to eliminate obstructions.
3. These are the difficulty
producing hindrances: avidya (ignorance) the sense of
personality, desire, hate and the sense of attachment.
4. Avidya
(ignorance) is the cause of all the other obstructions whether they be latent, in process of elimination, overcome, or in full
operation.
5. Avidya
is the condition of confusing the permanent, pure, blissful and the Self with
that which is impermanent, impure, painful and the
not-self.
6. The sense of personality
is due to the identification of the knower with the instruments of knowledge.
7. Desire is attachment to
objects of pleasure.
8. Hate is aversion for any
object of the senses.
9. Intense desire for
sentient existence is attachment. This is inherent in every form, is
self-perpetuating, and known even to the very wise.
10. These five hindrances,
when subtly known, can be overcome by an opposing mental attitude.
11. Their activities are to
be done away with, through the meditation process.
12. Karma itself has its root
in these five hindrances and must come to fruition in this life or in some
later life.
13. So long as the roots (or samskaras) exist, their fruition will be birth, life, and
experiences resulting in pleasure or pain.
14. These seeds (or samskaras) produce pleasure or pain according as their
originating cause was good or evil.
15. To the illuminated man
all existence (in the three worlds) is considered pain owing to the activities
of the gunas. These activities are threefold,
producing consequences, anxieties and subliminal impressions.
16. Pain which is yet to come
may be warded off.
17. The illusion that the
Perceiver and that which is perceived are one and the same is the cause (of the
pain-producing effects) which must be warded off.
18. That which is perceived
has three qualities, sattva, rajas and tamas (rhythm, mobility and inertia) ;
it consists of the elements and the sense organs. The use of these produces
experience and eventual liberation.
19. The divisions of the gunas (or qualities of matter) are fourfold; the specific,
the non-specific, the indicated and the untouchable.
20. The seer is pure
knowledge (gnosis). Though pure, he looks upon the presented idea through the
medium of the mind.
21. All that is exists for
the sake of the soul.
22. In the case of the man
who has achieved yoga (or union) the objective universe has ceased to be. Yet
it existeth still for those who are not yet free.
23. The association of the
soul with the mind and thus with that which the mind perceives, produces an
understanding of the nature of that which is perceived and likewise of the
Perceiver.
24. The cause of this
association is ignorance or avidya. This has to be
overcome.
25. When ignorance is brought
to an end through non-association with the things perceived,
this is the great liberation.
26. The state of bondage is
overcome through perfectly maintained discrimination.
27. The knowledge (or
illumination) achieved is sevenfold and is attained progressively.
28. When the means to yoga
have been steadily practiced, and when impurity has been overcome,
enlightenment takes place, leading up to full illumination.
29. The eight means of yoga
are, the Commandments or Yama, the Rules or Nijama, posture or Asana, right control of life-force or Pranayama, abstraction or Pratyahara,
attention or Dharana, Meditation or Dhyana, Contemplation or Samadhi.
30. Harmlessness, truth to
all beings, abstention from theft, from incontinence and from avarice, constitute yama or the five
commandments.
31. Yama
(or the five commandments) constitutes the universal duty and is irrespective
of race, place, time or emergency.
32. Internal and external
purification, contentment, fiery aspiration, spiritual reading and devotion to Ishvara constitutes. nijama (or the five rules).
33. When thoughts which are
contrary to yoga are present there should be the cultivation of their opposite.
34. Thoughts contrary to yoga
are harmfulness, falsehood, theft, incontinence, and avarice, whether committed
personally, caused to be committed or approved of, whether arising from
avarice, anger or delusion (ignorance); whether slight in the doing, middling
or great. These result always in excessive pain and ignorance. For this reason,
the contrary thoughts must be cultivated.
35. In the presence of him
who has perfected harmlessness, all enmity ceases.
36. When truth to all beings
is perfected, the effectiveness of his words and acts is immediately to be
seen.
37. When abstention from
theft is perfected, the yogi can have whatever he desires.
38. By abstention from
incontinence, energy is acquired.
39. When abstention from
avarice is perfected, there comes an understanding of the law of rebirth.
40. Internal and external
purification produces aversion for form, both one's own and all forms.
41. Through purification
comes also a quiet spirit, concentration, conquest of the organs, and ability
to see the Self.
42. As a result of
contentment bliss is achieved.
43. Through fiery aspiration
and through the removal of all impurity, comes the perfecting of the bodily
powers and of the senses.
44. Spiritual reading results
in a contact with the soul (or divine One).
45. Through devotion to Ishvara the goal of meditation (or samadhi)
is reached.
46. The posture assumed must
be steady and easy.
47. Steadiness and ease of
posture is to be achieved through persistent slight effort and through the
concentration of the mind upon the infinite.
48. When this is attained,
the pairs of opposites no longer limit.
49. When right posture
(asana) has been attained there follows right control of prana
and proper inspiration and expiration of the breath.
50. Right control of prana (or the life currents) is external, internal or
motionless; it is subject to place, time and number and is also protracted or
brief.
51. There is a fourth stage
which transcends those dealing with the internal and external phases.
52. Through this, that which
obscures the light is gradually removed.
53. And the mind is prepared
for concentrated meditation.
54. Abstraction (or Pratyahara) is the subjugation of the senses by the
thinking principle and their withdrawal from that which has hitherto been their
object.
55. As a result of these
means there follows the complete subjugation of the sense organs.
BOOK III
1. Concentration is the
fixing of the chitta (mind stuff) upon a particular
object. This is dharana.
2. Sustained concentration (dharana) is meditation (dhyana).
3. When the chitta becomes absorbed in that which is the reality (or
idea embodied in the form), and is
unaware of separateness or the personal self, this is
contemplation or samadhi.
4. When concentration,
meditation and contemplation form one sequential act, then is sanyama achieved.
5. As a result of sanyama comes the shining forth of the light.
6. This illumination is
gradual; it is developed stage by stage.
7. These last three means of
yoga have a more intimate subjective effect than the previous means.
8. Even these three, however,
are external to the true seedless meditation (or samadhi)
which is not based on an object. It is free from the effects of the
discriminative nature of the chitta (or mind stuff).
9. The sequence of mental
states is as follows: the mind reacts to that which is seen; then follows the
moment of mind control. Then ensues a moment wherein the chitta
(mind stuff) responds to both these factors. Finally these pass away, and the
perceiving consciousness has full sway.
10. Through the cultivation
of this habit of mind there will eventuate a steadiness of spiritual
perception. 11. The establishing of this habit, and the restraining of the mind
from its thought-form-making tendency, results eventually in the constant power
to contemplate.
12. When mind control and the
controlling factor are equally balanced, then comes
the condition of one-pointedness.
13. Through this process the
aspects of every object are known, their characteristics (or form), their
symbolic nature, and their specific use in time-conditions (stage of
development) are known and realized.
14. The characteristics of
every object are acquired, manifesting or latent.
15. The stage of development
is responsible for the various modifications of the versatile psychic nature
and of the thinking principle.
16. Through concentrated
meditation upon the triple nature of every form, comes the revelation of that
which has been and of that which will be.
17. The Sound (or word), that
which it denotes (the object) and the embodied spiritual essence (or idea) are
usually confused in the mind of the perceiver. By concentrated meditation on
these three aspects comes an (intuitive) comprehension of the sound uttered by
all forms of life.
18. Knowledge of previous
incarnations becomes available when the power to see thought-images is
acquired.
19. Through concentrated
meditation, the thought images in the minds of other people become apparent.
20. As,
however, the object of those thoughts is not apparent to the perceiver, he sees
only the thought and not the object. His meditation excludes the tangible.
21. By concentrated
meditation upon the distinction between form and body, those properties of the
body which make it visible to the human eye are negated (or withdrawn) and the
yogi can render himself invisible.
22. Karma (or effects) are of two kinds: immediate karma or future karma. By
perfectly concentrated meditation on these, the yogi knows the term of his
experience in the three worlds. This knowledge comes also from signs.
23.
24. Meditation, one-pointedly
centered upon the power of the elephant, will awaken that force or light.
26. Perfectly concentrated
meditation upon the awakened light will produce the consciousness of that which
is subtle, hidden or remote.
26. Through
meditation, one-pointedly fixed upon the sun, will come a consciousness (or
knowledge) of the seven worlds.
27. A
knowledge of all lunar forms
arises through one-pointed meditation upon the moon.
28. Concentration upon the
Pole-Star will give knowledge of the orbits of the planets and the stars.
29. By concentrated attention
upon the center called the solar plexus, comes perfected knowledge as to the
condition of the body.
30. By fixing the attention
upon the throat center, the cessation of hunger and thirst will ensue.
31. By fixing the attention
upon the tube or nerve below the throat center, equilibrium is achieved.
32. Those who
have attained self-mastery can be seen and contacted through focusing the light
in the head. This power is developed in one-pointed meditation.
33. All things can be known
in the vivid light of the intuition.
34. Understanding of the
mind-consciousness comes from one-pointed meditation upon the heart center.
35. Experience (of the pairs
of opposites) comes from the inability of the soul to distinguish between the
personal self and the purusa (or spirit). The
objective forms exist for the use (and experience) of the spiritual man. By
meditation upon this, arises the intuitive perception of the spiritual nature
(the purusa).
36. As the result of this
experience and meditation, the higher hearing, touch, sight, taste and smell
are developed, producing intuitional knowledge.
37. These powers are
obstacles to the highest spiritual realization, but serve as magical powers in
the objective worlds.
38. By liberation from the
causes of bondage through their weakening and by an understanding of the mode
of transference (withdrawal or entrance), the mind stuff (or chitta) can enter another body.
39. By subjugation of the
upward life (the udana) there is liberation from
water, the thorny path, and mire, and the power of ascension is gained.
40. Through subjugation of
the samana, the spark becomes the flame.
41. By the means of
one-pointed meditation upon the relationship between the kasha and sound, an
organ for spiritual hearing will be developed.
42. By one-pointed meditation
upon the relationship existing between the body and the kasha, ascension out of
matter (the three worlds) and power to travel in space is gained.
43. When that which veils the
light is done away with, then comes the state of being called discarnate (or
disembodied), freed from the modification of the thinking principle. This is
the state of illumination.
44. One-pointed meditation
upon the five forms which every element takes,
produces mastery over every element. These five forms are the gross nature, the
elemental form, the quality, the pervasiveness and the basic purpose.
45. Through this mastery,
minuteness and the other siddhis (or powers) are
attained, likewise bodily perfection and freedom from all hindrances.
46. Symmetry of form, beauty
of color, strength and the compactness of the diamond, constitute bodily
perfection.
47. Mastery over the senses
is brought about through concentrated meditation upon their nature, peculiar
attributes, egoism, pervasiveness and useful purpose.
48. As a result of this
perfection, there comes rapidity of action like that
of mind, perception independent of the organs, and mastery over root substance.
49. The man who can
discriminate between the soul and the spirit achieves supremacy over all
conditions and becomes omniscient.
50. By a passionless attitude
towards this attainment and towards all soul-powers, the one who is free from
the seeds of bondage, attains the condition of
isolated unity.
51. There should be entire
rejection of all allurements from all forms of being, even the celestial, for therecurrence of evil contacts remains possible.
52. Intuitive knowledge is
developed through the use of the discriminative faculty when there is
one-pointed concentration upon moments and their continuous succession.
53. From
this intuitive knowledge is born the capacity to distinguish (between all
beings) and to cognize their genus, qualities and position in space.
54. This intuitive knowledge,
which is the great Deliverer, is omnipresent and omniscient and includes the
past, the present and the future in the Eternal Now.
55. When the objective forms
and the soul have reached a condition of equal purity, then is At-one-ment achieved and liberation results.
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BOOK IV
ILLUMINATION
1. The higher and lower siddhis (or powers) are gained by incarnation,
... words of power, intense desire or by meditation.
2. The transfer of the
consciousness from a lower vehicle into a higher is part of the great creative
and evolutionary process.
3. The practices and methods
are not the true cause of the transfer of consciousness but they serve to
remove obstacles, just as the husbandman prepares his ground for sowing.
4. The "I am"
consciousness is responsible for the creation of the organs through which the
sense of individuality is enjoyed.
5. Consciousness is one, yet
produces the varied forms of the many.
6. Among the forms which
consciousness assumes, only that which is the result of meditation is free from
latent karma.
7. The activities of the
liberated soul are free from the pairs of opposites. Those of other people are
of three kinds.
8. From these three kinds of
karma emerge those forms which are necessary for the fruition of the effects.
9. There is identity of
relation between memory and the effect-producing cause, even when separated by
species, time and place.
10. Desire to live being
eternal, these mind-created forms are without known beginning.
11. These forms being created
and held together through desire, the basic cause, personality, the effective
result, mental vitality or the will to live, and the support of the outward
going life or object, when these cease to attract then the forms cease likewise
to be.
12. The past and the present
exist in reality. The form assumed in the time concept of the present is the
result of developed characteristics and holds latent seeds of future quality.
13. The characteristics,
whether latent or potent, partake of the nature of the three gunas (qualities of matter).
14. The manifestation of the
objective form is due to the one-pointedness of the
effect-producing cause (the unification of the modifications of the chitta or mind stuff).
15. These two, consciousness
and form, are distinct and separate; though forms may be similar, the
consciousness may function on differing levels of being.
16. The many modifications of
the one mind produce the diverse forms, which depend for existence upon those
many mind impulses.
17. These forms are cognized
or not, according to the qualities latent in the perceiving consciousness.
18. The Lord of the mind, the
perceiver, is ever aware of the constantly active mind stuff, the
effect-producing cause.
19. Because it can be seen or
cognised it is apparent that the mind is not the
source of illumination.
20. Neither can it know two
objects simultaneously, itself and that which is external to itself.
21. If knowledge of the mind
(chitta) by a remoter mind is postulated, an infinite
number of knowers must be inferred, and the sequence
of memory reactions would tend to infinite confusion.
22. When the spiritual
intelligence which stands alone and freed from objects, reflects itself in the
mind stuff, then comes awareness of the Self.
23. Then the mind stuff,
reflecting both the knower and the knowable, becomes omniscient.
24. The mind stuff also,
reflecting as it does an infinity of mind impressions,
becomes the instrument of the Self and acts as a unifying agent.
25. The state of isolated
unity (withdrawn into the true nature of the Self) is the reward of the man who
can discriminate between the mind stuff and the Self, or spiritual man.
26. The mind then tends
towards discrimination and increasing illumination as to the true nature of the
one Self.
27. Through force of habit,
however, the mind will reflect other mental impressions and perceive objects of
sensuous perception.
28. These reflections are of
the nature of hindrances, and the method of their overcoming is the same.
29. The man who develops
non-attachment even in his aspiration after illumination and isolated unity, becomes aware, eventually, through practiced
discrimination, of the overshadowing cloud of spiritual knowledge.
30. When this stage is
reached then the hindrances and karma are overcome.
31. When, through the removal
of the hindrances and the purification of all the sheaths, the totality of
knowledge becomes available, naught further remains for the man to do.
32. The modifications of the
mind stuff (or qualities of matter) through the inherent nature of the three gunas come to an end, for they have served their purpose.
33. Time, which is the
sequence of the modifications of the mind, likewise terminates, giving place to
the Eternal Now.
34. The state of isolated
unity becomes possible when the three qualities of matter (the three gunas or potencies of nature) no longer exercise any hold
over the Self. The pure spiritual consciousness withdraws into the One.