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.3 (1.9) abda-()na-anupt4 wor#(s) un#erstan#ing fo%%owing fro"
vastu-*nya! anything rea% #evoi# vi5alpa! in#eisive .6 (1.10) abhva-
pratyaya-lamban non.e0istene &e%ief supporting v#tti! way nidr
s%u"&ering .7 (1.11) anubh*ta-vi%aya-asampramo%a! a%rea#y e0periene#$ past
sphere of o&7et pereption (Reading these first two terms as a dvandva su!
compound ma"es them consistent with #$ %.&!'.) not %etting go (from muc( not
mu)) sm#ti! "e"ory
.3 .t 1understanding ,rongly2 is 1.) an inde"isive thing that follo,s from
understanding based 1only2 on ,ords- 1but2 devoid of anything that is real. .6
.t is *.) a slumbering ,ay 1of thought2 that supports the belief in non-
e8isten"e. .7 .t is &.) memory- not letting go that there is an already
e8perien"ed past and a sphere of per"eptible things.
Chapter One Dispassion vs. the Three Ways of Thought 2
8ere the author revea%s three aspets of "isun#erstan#ing that arise fro" not
a&i#ing in one)s own for"$ three 1ways1 of thin!ing that nee# to &e restraine# or
ontaine# for the sa!e of union. The first way has to #o with reasoning an#
argu"ent struture# in %anguage$ an unertain !now%e#ge a%ternating &etween
various opposing points of view (see 3.1). The seon# way has to #o with re%igious
faith an# the &e%ief that we wi%% eventua%%y ease to e0ist as our sou%s "erge into a
higher for". The thir# way is &ase# entire%y on pereiving o&7ets$ "a!ing our
way in a pree0isting wor%# that we &e%ieve a"e &efore us an# goes on e0isting
without our &eing present. The wor# 1s%eep1 (s%u"&ering) is a o""on "etaphor
for the #u%%ness of suh &on#age.
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.9 (1.12) abhysa-vairgybhym (a&%. through) #isip%ine #ispassion
(+ere the author names two principles and in the ne,t five sutras he defines them.
-hroughout the wor"( the ancient editor tries to do the same( seeing groups of
definitions and then duly listing the names.) tat-nirodha! these ontain"ent .:
(1.13) tatra (%o.) there$ in that state sthitau (%o. regar#ing$ for) staying yatna!
wi%%$ effort$ reso%ve abhysa! repetition$ #isip%ine .; (1.1') sa! (pleonastic) that
tu &ut$ however d4rgha-5la-nairantarya-sat5ra-sevita! %ong ti"e perio#$
ter" &eing without interruption$ ontinuane are$ earnest attention #we%t on
d#<ha-bh*mi! esta&%ishe# a p%ae where (ifc in many compounds)
.9 The "ontainment of them is through dis"ipline and dispassion- .:
dis"ipline being the resolve for staying in that state. .; That pla"e ,here it is
established- ho,ever- is d,elt on ,ith earnest attention to long-term
"ontinuan"e.
This is not the #isip%ine an# #ispassion of ,D 23.1. Disip%ine here "eans a
#e%i&erate ontinuane$ not a #eve%op"ent$ an# it #oes not invo%ve har# wor! or
ahieve"ent. 3rogress towar# %ong.ter" #eve%op"ent "ay &e re"e"&ere# or
antiipate# or &e%ieve# on the &asis of so"eone)s testi"ony$ &ut in a here.an#.now
rea%ity$ re%ief fro" suffering an on%y &e rea%i5e# in the present$ an# it is avai%a&%e
to the yogin right now no "atter what his %ot in %ife "ay &e. 9 sense of progress is
i"portant$ &ut it is rather in re"e"&ering an inreasing ease an# fre/ueny of the
a&i%ity to i""e#iate%y s%ip out fro" un#er the &ur#en of pain at wi%%$ an# a&i#e in
one)s own true for". 9ny notion of an en%ighten"ent that is one of per"anent
heaven%y &%iss that the see!er an on%y i"agine$ &ut that a few a#vane# other
: The *oga Darshana
peop%e are thought to have atua%%y #eve%ope# over ti"e$ has no &asis other than
re"e"&ere# testi"ony an# &%in# faith.
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.= (1.12) d#%&a-nuravi5a-vi%aya > vit#%?asya (gen. of) %earne# !now%e#ge
tra#itiona% re%igious !now%e#ge the sphere of pereive# o&7ets non.thirst$
non.#esire va4-5ra-sa@() (through) wi%% app%iation %ear rea%i5ation
vairgyam #ispassion . (1.1:) tat-param it u%ti"ate for" puru%a-5hyte!
(gen. &e%onging to) person(s) renown gu?a-vait#%?yam (;ya< a&strat) "erit
&eing without thirst (-his does not mean .non!thirst for the three gu/as.. -he
word .gu/a. as the initial memer of a compound most often means .merit.. -he
word .puru)a. simply means .person. in this conte,t( not a great mystical cosmic
entity( and the word ."hy0ti.( li"e ."hy0ta.( often ifc (in fine compositi)( means
celerity or renown.) .$ (1.1-) vitar5a vi"ra-nanda asmit r*pa-
anugamt (a&%. a#ver&ia%= as) arguing$ reasoning pon#ering$ ref%eting &%iss$
#e%ighting in (very commonly ifc) 1+.a".ness1$ persona% i#entity for"
su&se/uent to sampra()ta! #iserne#$ !nown
.= Dispassion is the "lear realiAation in applying su"h a ,ill- of non-thirst
for that "ommon learned 5no,ledge- that traditional religious 5no,ledge- and
that sphere of per"eived ob(e"ts- . the ultimate form of it being ,ithout
thirst 1even2 for the merit that belongs to a person reno,ned 1for them2. .$
.t 1the dispassion2 is dis"erned as a form subseBuent to that reasoning- that
delighting in refle"tion- and that sense of personal identity.
,utra 1.10 na"es three !in#s of !now%e#ge that re%ate to the three ways of
thought previous%y state#$ as fo%%ows> %earne# or o""on !now%e#ge is through
un#erstan#ing &ase# on wor#s= tra#itiona% re%igious !now%e#ge is through &e%ief=
an# the !now%e#ge of a pree0isting an# persistent sphere of o&7ets is through
re"e"&ering$ an# !nowing in that way that there was a rea% past an# that there is a
rea% universe that e0ists in#epen#ent%y of one)s awareness. +n the sa"e sutra the
author revea%s a fourth #i"ension of !now%e#ge$ separate fro" the three ways of
thought$ a %ear un&ur#ene# awareness he a%%s 1#ispassion1$ where the inf%uene
of passion (ra7as) is attenuate# to the point of insignifiane.
+n sutra 1.11$ having 7ust i"p%ie# a !in# of "astery &y using the wor# va?@!Ara
"eaning %itera%%y 1app%ying the wi%%1 or 1#e%i&erate1$ he "a!es a %arifiation
Chapter One Dispassion vs. the Three Ways of Thought -
inten#e# to orret any i"pression of wor%#%y "astery (We see the sa"e thing in
the ,an!hya$ ,D 12.:.9). The u%ti"ate #ispassion is in having no #esire for the
renown of a person possesse# of "astery or wea%th$ whether it is in "ateria%
o&7ets$ wor%#%y !now%e#ge$ or re%igious !now%e#ge. +t is in having no attah"ent
to the hope of rising through the ran!s &y "erit$ through suessive inarnations.
8e says that #e%i&erate%y "aintaining the state of free#o" fro" #esire (vairAgya) is
the opposite of this #esire for "erit$ whih is the 1other1 (anya 1.13) thing. The
#istintion &etween the two is i"portant in un#erstan#ing the fo%%owing sutras.
+n sutra 1.12 he e0pan#s again on the i#ea of the three ways of thought (1.'.
1.:) an# !now%e#ge (1.10)$ so the three ter"s there re%ate &a! to those passages$
in the sa"e or#er> fro" reasoning o"es %earne# !now%e#ge$ fro" #e%ighting in
ref%etion o"es tra#itiona% re%igious !now%e#ge$ an# fro" the %ower se%f or
persona% i#entity o"es !now%e#ge of the sphere of o&7et pereption. The i#ea
that the sphere of o&7et pereption is an e0terna% thing ontaine# &y the persona%
i#entity is a%so taught in the ,an!hya (,D 3.12.1-). The fourth state is #isovere#
su&se/uent%y (vs. 1previous1 1.13) to the &on#age of the other three.
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$.3 (1.2-) tasya of hi" v"a5a! #e%aring$ voiing$ enuniating pra?ava!
soun#ing forth or pri"e soun# (OE) $.6 (1.2() tat-(apa! of it si%ent repetition$
intoning tat-artha-bhvanam his "eaning pro#uing$ "anifesting$ revea%ing
10 The *oga Darshana
$.7 (1.29) tata! arising fro" that pratya)"-"etana-adhigama! inwar#
onsiousness %earning$ #isovery$ rea%i5ation api in#ee# antarya-abhva!
interventions$ o&sta%es a&sene$ &eing without "a an#
$.3 The prime sound is the enun"iation of him- $.6 the intoning of it
revealing his meaning- $.7 and indeed 1here is the differen"e2- there arises
from that- the realiAation that he is the very "ons"iousness in,ard 1of the
enun"iator2- ,ithout all the obsta"les.
The supre"e one is not an e0terna% 1Fo#1 &ut the highest %eve% of the yogin)s
own onsiousness$ his an# no one e%se)s. One #oes not rea%i5e his own inner
onsiousness &y hanting so"eone e%se)s na"e. The praGava (2.') is pri"a%$ &ut
&y the ti"e it &eo"es 1O"1 et. it has a%rea#y reahe# a so"ewhat gross %eve%.
The praGava at its soure %eve% has not yet #eve%ope# any phoneti soun#$ even
i"agine#. +t an &e fe%t originating the %ife &reath (prAGa) fro" the ore of the &o#y
to the enter of the hea#$ as the soure of a%% soun# an# su&stane.
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$.9 (1.30) vydhi-styna- (fro" vya#h) (ra7asi) i%%ness (ta"asi) #enseness$
%ethargy -sa@aya-pramda- #ou&t$ s!eptiis" are%essness$ insouiane
-lasya-avirati- s%oth$ %assitu#e non.stopping$ e0essiveness -bhrnti-darana-
onfusion of views a-labdha-bh*mi5a-tva- not (yet) foun# the p%ae &eing
(see 1.16 referring to 1.*!'.) !an-avasthita-tvni (p%. 1these1) without situate#$
a&i#ing &eing "itta-vi5%epa! thought throwing asun#er$ sattering te these
antary! 1goings &etween1$ interventions$ o&sta%es $.: (1.31) du!5ha-
daurmanasya- (;ya< state of) rough going$ suffering > #espair$ #epression
-aFgam-e(ayatva-vsa-pravs! %i"& ausing to sha!e or tre"&%e (HW)$
unstea#iness noisy e0ha%ation an# inha%ation$ hyperventi%ating vi5%epa-
sahabhuva! sattering ao"panying (see sahah0va etc. 78) $.; (1.32) tat-
prati%edha-artham the" #ispe%%ing for the purpose e5a-tattva-abhysa!
sa"e$ e/uiva%ent prinip%e #isip%ine
$.9 These- the obsta"les- s"attering 1Gthro,ing asunderG2 thought$ are a
"onfusion of vie,s involving lethargy vs. 1ra(asi"2 illness- s5epti"ism vs.
insou"ian"e- and sloth vs. e8"essiveness- 1all2 being ,ithout the abiding 1of the
Chapter Two The ,upre"e Ceing vs. the O&sta%es 11
,itness 1.22- that pla"e (1.9) being yet unfound. $.: H""ompanying the
s"attering 1there may be2 despair over rough going- or unsteadiness of the
limbs ,ith hard breathing out and in- $.; 1but2 there is a dis"ipline in an
eBuivalent prin"iple for the purpose of dispelling 1both of2 them.
The %ong o"poun# in sutra 2.- ontains three pairs of wor#s representing
three sets of "utua%%y opposing onepts or #van#vas. They refer to the auses of
the sun#ering of thoughts as oppose# to their ontain"ent$ a%% re%ating to the three
#ivisions of !now%e#ge given previous%y (1.10.12) as fo%%ows> 1.) Iethargy an#
ra7asi i%%ness are #isor#ers resu%ting fro" strong i#entifiation with the physia%
sphere *.) +"&a%ane of inte%%etua% funtion$ ause# &y the onstant #ou&t an#
s!eptiis" fro" ana%y5ing too har# or the &%ithe attitu#e of ana%y5ing not at a%%$ are
#isor#ers re%ate# to wor%#%y %earning an# reasoning &.) +"&a%ane in spiritua%
efforts (!ar"as)$ either &y %a! of #i%igene or e0essive 5ea%$ is a #isor#er re%ate#
to the re%igious sphere. 9%% these are a resu%t of an over.a&un#ane of either the
re%ent%ess ra7as$ frantia%%y striving to ao"p%ish when there is nothing to &e
ao"p%ishe#$ or the #u%% ta"as who eats an# s%eeps &ut an)t &e &othere# to thin!
or ref%et$ over the purity of sattva. Jesu%ting fro" these #isor#ers there "ay &e
either ego.&ase# aff%itions %i!e #espair$ 7ea%ousy$ anger$ et.$ or physia%
aff%itions %i!e unstea#iness of the &o#y an# the %ife.&reath$ as oppose# to Asana
an# prAGAyA"a$ respetive%y$ whih are a stea#iness of those two (2.1:.1().
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$.= (1.33) maitr4-5aru?-mudit-upe5%?m (gen. of) affetion
o"passion re7oiing over%oo!ing su5ha-du!5ha-pu?ya-apu?ya-vi%ay?m
(gen. &e%onging to) easy going$ p%easantness$ happiness har# going$ suffering
propriety i"propriety spheres bhvanta! (tasi% &y) oneptua%i5ation
"itta-prasdanam thought a%"ing$ %earing$ sett%ing $. (1.3')
pra""hardana-vidhra?bhym (a&%. &y) outf%owing retention v or pr?asya
(gen. of) &reath $.$ (1.32) vi%ayavat4 (#ua%= those two)(vatup= onsisting of) the
sphere of o&7et pereption v either$ or prav#tti! ativity in %ife$ progression in
%ife$ on#ut$ &ehavior utpann having o"e forth manasa! (a&%. fro") the "in#
sthiti-nibandhan4 (f.) "aintaining &on# (1.3:) vio5 free fro" grieving or
sorrow v or (yoti%mat4 (#ua%= those two)("atup= onsisting of) %ight
12 The *oga Darshana
$.= 1Ior the first-2 there is "learing of those thoughts by the
"on"eptualiAation of affe"tion- "ompassion- re(oi"ing- and overloo5ing-
belonging to the spheres of happiness- suffering- ,hat is right- and ,hat is not
rightC $. or 1for the se"ond-2 e8pulsion and suppression of breath. $.$
Jrogress in life is either those t,o 1thought and body2 as "onsisting of the
sphere of ob(e"t per"eption- the "ontinuing bond 1to it2 having "ome forth
from the mindC or those t,o as "onsisting of light- free of sorro,- K
The author has presente# two e0tre"e e0a"p%es of genera% #isor#ers> "enta%
oarseness represente# &y #espair$ an# physia% oarseness represente# &y
unstea#iness an# unrefine# &reathing$ a%ong with their i#ea%i5e# re"e#ies of
oneptua%i5ing goo# wi%% an# atten#ing to the &reath of %ife$ respetive%y. Coth of
these an &e #one in either of two "o#es> &y ounter"an#ing on the part of the
"in# that has e"erge# into the sphere of e0periene with its atten#ant #isor#er$ or
a%ternative%y &y fousing (saEya"a :.10)$ in the g%i""ering %ight of sattva$
unfettere# &y #espair. The ounter"an#ing or on/uering re"e#y for physia%
unstea#iness is to atten# to the &reaths or hanne%s of the %ife fore that reate the
&o#y. The ounter"an#ing for #espair is a fee%ing of o"ra#ery or %ove assoiate#
with happiness$ o"passion where there is suffering$ re7oiing in right$ an#
over%oo!ing wrong. These prinip%es of virtuous attitu#es an# &reathing are further
e0pan#e# in Chapter Kive.
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$.' (1.3-) v4ta-rga-vi%ayam gone away passion sphere v either "ittam
thought $.3 (1.3() svapna-nidr-()na-lambanam #rea" s%eep
un#erstan#ing supporting v or $.6 (1.39) yath in whih way abhimata-
dhynt (a&%. through) #esire# "e#itation v a%ternative%y
$.' K the thought- either 1of2 that sphere ,here passion has gone a,ay
1the dispassion 1.102- $.3 or supporting an understanding based on the
dreamy sleep (of 1.2)- $.6 in ,hi"h ,ay- alternatively (to 2.10.11)- it is
through meditation on ,hat is desired.
This group reinfores the state"ent 7ust given a&out the two "o#es of
a##ressing suffering. ,utra 2.13 is a&out the #ispassion "o#e "entione# in 1.10$
whi%e sutra 2.1' rea%%s 1.2 on re%igious &e%iefs$ an# presri&es reso%ving those
&e%iefs through "e#itation$ whih is treate# further in '.1
Chapter Two The ,upre"e Ceing vs. the O&sta%es 13
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$.7 (1.'0) parama-a?u-parama-mahatva-anta! u%ti"ate ato"i u%ti"ate
greatness$ o"prehensiveness en#ing at$ ranging to asya (gen. for) that va4-
5ra! wi%% app%ying (w9 gen. 78) $.9 (1.'1a) 5%4?a-v#tte! (gen. for) spent
way (of thought) abhi(tasya (gen. of) no&%e"an iva %i!e that ma?e! (gen. of)
7ewe% grah4t#-graha?a-grhye%u (%o. in) !nower$ !nowing$ !nown $.: (1.'1&)
tat-stha-tat-a)(anat-sampatti! that staying$ a&i#ing that state of o%oring
fa%%ing into$ &eo"ing
$.7 Hpplying the ,ill for that 1meditation2 ranges from the ultimate
atomi" to the ultimate "omprehensiveness- $.9 in the 5no,er- the 5no,ing-
and the 5no,n- for one ,hose ,ay is 1thus2 spent- li5e that of a nobleman0s
(e,el- $.: abiding in that 1"omprehensiveness2- 1yet2 falling into the state of
"oloring by that 1atomism2.
This group e0pan#s again on the the"e of the previous sutras$ on the two
"o#es of #ea%ing with o&strutions. The wor# 1ato"i1 "eans #ivi#e# into parts
whereas 1o"prehensive1 "eans a%%.in%usive or 1great1 ("ahat). 3on#ering the
1!nower1 re%ates to un#erstan#ing$ whi%e the 1!nowing1 is the "eaning #erive#
fro" arguing or reasoning$ an# the 1!nown1 is the pereption of o&7ets (in%u#ing
wor# soun#s)$ these representing the three non.transen#enta% %eve%s of
!now%e#ge. +n a##ition to that$ there is a&i#ing in &eing the o"prehensive "ahat.
These together are the way of the %iving %i&erate# person$ i%%ustrate# &y the we%%.
!nown e0a"p%e of a %ear ge" or rysta% ta!ing on the o%or of its surroun#ings$
even though it has its own %ear for".
,pea!ing of o%oring$ this an &e one of "any possi&%e win#ows into the
reative proess> to e0a"ine$ for e0a"p%e$ the re%ationship of one)s raw inner
"enta% e0periene of the o%or green with a pereive# 1green1 o&7et$ !nowing
now that the fa"i%iar /uestion as to whether or not other peop%e see green the sa"e
way you #o is %ose to "eaning%ess. To onsi#er e0erises %i!e this as nothing
"ore than a"using %itt%e ga"es to &e trie# one an# then #is"isse#$ is to "iss an
essentia% o"ponent to the en%ighten"ent /uestLthe onstant #e%i&erate
e0a"ination of one)s raw present."o"ent e0periene.
1' The *oga Darshana
9gain$ 1va?@!Ara1 here "eans app%ying the wi%%$ "aintaining onstant reso%ve
an# "otivation towar# staying aware of the fourth state. +t #oes not "ean
1"astery1$ referring to a !in# of ahieve"ent a/uire# &y #eve%oping higher an#
higher states of "erit over ti"e= whether it is the so.a%%e# 1states of
onsiousness1 in this %ife taught &y various yoga.re%ate# shoo%s$ or the %eve%s of
aste$ %ass or status ahieve# through &irth. The author teahes that the "astery of
se%f.awareness that is rea%i5e# in the present "o"ent is superior to ahieve"ent or
"astery in any of the three spheres$ %i!e the i""e#iate e0periene of &eauty in a
natura% sene versus the o%# o&servation &y a "aster of reasoning who ana%y5es
the sene an# the %anguage use# to #esri&e it$ &ut "isses the &eauty.
9&i#ing in the fourth state is si"p%y a "atter of not &eing aught up in the
#istration that o"es with the awareness of things$ whether e0periening$
re"e"&ering$ reasoning$ praying$ or whatever. 9 genuine #ispassion an &e fe%t &y
the yogin as he a&an#ons worry$ fear$ #iso"fort$ an# even hope= turning away for
the "o"ent even fro" attah"ent to the effort an# #isip%ine re/uire# for suess
in %ife. 9pp%ying the wi%% towar# that #ispassion is ha%f of yoga$ whi%e
o"prehen#ing it as the soure of a%% e0periene is the other ha%f$ an# the pratie
an range fro" &reathing an# posture to the s"a%%est #etai% of #ai%y e0periene.
The yoga is not in the posture itse%f$ &ut in fin#ing the onnetion &etween the
posture an# the #ispassion= not 7ust in the &reathing$ &ut in the reation of the
&reath fro" its soure in onsiousness$ an# of %ife fro" the &reath.
Mow$ whi%e no one see!s a euphori "ani #isor#er any "ore than a #epressive
one$ fee%ing the ontrast &etween those various passions an# the su&se/uent re%ease
in the #ispassion an in#ee# &e won#erfu%%y %i&erating. +t is un#erstan#a&%e then
that one "ight %oo! in this te0t for a #esription of that #ispassion e0periene an#
"ista!en%y fin# it in the various app%iations of the wor# 1sa"A#hi1
(onte"p%ation)$ &ut again in the ne0t hapters we wi%% fin# the "ore orret
"eaning$ as we #i# in 1.12.
Chapter Three
The Three Lo,er Dpheres vs. the Iourth
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'.9 (1.'9) ruta-anumna-pra()bhym (a&%. #ua%= o"ing fro") hear#
inferene !now%e#ge anya-vi%ay! other spheres vie%a-arthatvt (a&%.
&eause) partiu%ar for the sa!e of &eing '.: (1.20) tat-(a! fro" whih &orn
sa@s5ra! ("in#) onstrut anya-sa@s5ra-pratibandh4 other onstrut
i"pe#ing$ o&struting '.; (1.21) tasya of that api however nirodhe (%o. when)
ontain"ent sarva-nirodht (a&%. &eause) a%% ontain"ent nir-b4(a! without$
not in%u#ing see# samdhi! onte"p%ation
'.9 Ee"ause of their being for the sa5e of the parti"ular- those other spheres
"ome from a 5no,ledge based on inferen"e and one based on ,hat is heard
1testimony2- '.: from ,hi"h is born a 1mind2 "onstru"t that impedes the other
"onstru"t 1truth-bearing 5no,ledge2. '.; When- ho,ever- there is
"ontainment of that 1impeding "onstru"t2- the "ontemplation does not in"lude
that seed be"ause there is "ontainment of all 1thought 1.12.
The onte"p%ation that #oes not in%u#e the see# is si"p%y a state of awareness
harateri5e# &y a pre#o"inane of sattva$ with ra7as an# ta"as &eo"ing
vanishing%y su&t%e. +n the ,an!hya 2'.12 the opponent uses the wor# 1&@7a1 (see#)
to "ean !ar"a$ e0e"p%ifie# &y the ontinuing y%e of see# an# p%ant$ even
though the author of that wor! uses it in a #ifferent way. The author here a%so uses
it in the !ar"a sense.
Chapter Three The Three Iower ,pheres vs. the Kourth 1-
l7l 9Tll 4l| lll } TTl "
0lHll39l l } l" 0l 4 9l 9
=7|llTl
l l
'.' (2.2) anitya-au"i-du!5ha-antmasu (%o. p%. whi%e) non.eterna%
i"pure suffering non.se%ves$ others nitya-su"i-su5ha-tma-5hyti! eterna%
pure happy hi"se%f renowne# (see .puru)a!"hy0ti. 1.16) avidy %a! of
higher !now%e#ge '.3 (2.:) d#-darana-a5tyo! (%o. where) what one
un#erstan#s un#erstan#ing > (two) a&i%ities e5a-tmat &eing a sing%e in#ivi#ua%
iva as if asmit 1+.a".ness1$ persona% i#entity '.6 (2.-) su5ha-anuay4
happiness sustaining the onse/uene rga! #esire for
'.' That la"5 of higher 5no,ledge- the reno,ned individual being eternal-
pure- and happy- ,hile there are others ,ho are non-eternal- impure- and
suffering- '.3 is the sense of personal identity- as if being a single individual
1among many2- ,here there are the abilities of seeing and ,hat one sees (see
1.10.1( et.)- '.6 the desire 1intention 3.112 for sustaining the "onseBuen"e of
happiness (happiness &eing the onse/uene)- K
]Ul
l 3 9 l(l ]9| l
7| 99( l Wl
'.7 (2.() du!5ha-anuay4 suffering sustaining the onse/uene dve%a!
revu%sion for$ hatre# '.9 (2.9) sva-rasa-vh4 own taste$ in%ination &earing$
#riving$ ausing vidu%a! (gen. of vi#vas) %earne#$ wise api atua%%y tath in that
way$ thus r*<ha! risen up abhinivea! intense reso%ve '.: (2.10) te these
pratiprasava-hey! ounter"an#ing a&an#one# s*5%m! trif%ing$ %esser
'.7 K the revulsion for sustaining the "onseBuen"e of suffering
1affli"tion2- '.9 su"h intense resolve having thus risen up- a"tually driving
those in"linations of the ,ise 1the e8alted 3.122. '.: These (3.10.1-) are 1all2
the lesser things- ,hi"h are to be abandoned by "ountermanding.
These %ast si0 sutras #esri&e a ertain %a! of higher !now%e#ge (avi#yA). 8ere$
%i!e the authors of ,an!hya an# 6aisheshi!a$ this author #is"isses the notion that
there are other sou%s$ so"e torn asun#er an# so"e e0a%te#$ so"e %i&erate# an#
so"e not$ where the #esire for %i&eration springs fro" the hope for a fina% re%ease
Chapter Three The Three Iower ,pheres vs. the Kourth 19
fro" %ife. 8e even uses the s%eeping vs. awa!e ana%ogy (see 3.12) foun# in
,an!hya (,D 11.1:). The phrase 1the a&i%ities of seeing an# what one sees$ as if
&eing a sing%e in#ivi#ua%1$ is e/uiva%ent to 1!nower$ !nowing an# !nown1 (2.1-).
+n 3.12 an# 3.1: he "a!es the onnetion &etween 6aisheshi!a)s happiness vs.
suffering an# #esire vs. aversion (su!ha.#uN!he ihA.#ve?au 6D 1.2). 9%so see
6D 3.1:.1( an# :.1:.1($ whih sutras teah that this notion of !ar"a an# its
resu%ts$ as a universa% she"e that app%ies to a "u%tip%iity of in#ivi#ua%s$ is in fat
a %ower view that #oes not yet /ua%ify as higher !now%e#ge. This is the re%igious
sphere$ superior to he#onis" an# even to inte%%etua%is"$ &ut inferior to *oga.
Jevu%sion an# suffering are to &e #ea%t with &y "eans of the ountering "etho#s
#esri&e# in Chapter Kive$ &ut the &e%iefs that ause the" are to &e %et go
aor#ing to the "etho# #esri&e# in Chapter ,i0.
9s a %i&erate# person$ the yogin "ay rise a&ove &e%iefs in heaven or re.
inarnation$ &ut he sti%% e0perienes the gross wor%# of &irth an# hange an# #eath$
even #istinguishing those inonstant things fro" the onstant sattva. ,o then what
happens to hi" upon #eathO The "ateria%ist "ay say 1Iife ter"inates when the
&o#y ter"inates &eause there is no en#uring sou%.1 The re%igious &e%iever "ay
say$ 1The sou% en#ures in the after%ife.1 or 1The sou% reinarnates unti% it is purifie#
an# then ter"inates forever.1$ &ut the %i&erate# person %iving in the present "o"ent
si"p%y says$ 1What #eathO1
+n any ase$ the &e%ief in the inevita&i%ity of wor%#%y #eath is 7ust as va%i# as the
&e%ief in the inevita&i%ity of wor%#%y %ife$ or in the superiority of right over wrong.
Kaith in ation (!ar"a) an# resu%t$ or in an after%ife an# a re&irth on earth or in
heaven (not he%%) is ertain%y not so"ething that nee#s to &e re7ete#$ &eause
everyone onte"p%ates the future$ an# our various re%igious faiths wou%# serve to
gui#e us towar# o"passion$ to%erane$ an# hu"anity= &ut those faiths e0ist
outsi#e the %i&erating onte"p%ation$ an# %i!e the other %ower %eve%s of e0periene$
they are "ere%y a "anifestation of su&t%er things. Je%igious &e%iefs$ &eause they
inha&it the su&t%est %eve% of hu"an onsiousness$ "ay &e wrappe# up in strong
fee%ings an# onvitions that an o&strut reason on one si#e an# %i&eration on the
other$ &ut un#erstan#ing those fee%ings in ter"s of *oga atua%%y en%ivens the
%arity of that %eve% of awareness$ the &or#er region "entione# in '.1-. That is why
these anient authors fous "ain%y on the re%igious$ rather than the e"piria% an#
the rationa%$ as the pree0isting &a!groun# !now%e#ge.
20 The *oga Darshana
Without re%igion$ we are o"pe%%e# further outwar# into the sphere of
reasoning in or#er to a%" those pangs of unertainty. +n the "o"ent to "o"ent
e0periene of %ife there is a onstant &a!groun# assess"ent of ause an# effet$
the neessary reasoning of #ai%y %ife> #ei#ing what to #o$ using an# un#erstan#ing
%anguage to o""uniate with others$ et. 9 tiny few$ having e0a"ine# this sphere
in great #etai%$ s"i%e #own on us fro" #i55ying heights of ana%ysis$ &ut for the
other !in# of see!er$ %oo!ing to i"prove an# un#erstan# his %ife e0periene an# to
affir" his intuitive !now%e#ge of se%f$ *oga is the higher way.
D D D
Chapter Iour
Hbandoning the Three Through Distinguishing
7l( l~3
} P Tl | I9lI97 l
P 3lT| 7l~l
l
3. (2.11) dhyna-hey! through "e#itation they are to &e re7ete# tat-
v#ttaya! (orrespon#ing to) the" ways (of thought) 3.$ (2.12) 5lea-m*la!
aff%itions root 5arma-aya! ations seat d#%&a-ad#%&a-(anma-vedan4ya!
!nown un!nown %ife to &e #enote# or "eant or e0presse# &y (HW)$ to &e
!nown &y 3.' (2.13) sati-m*le (%o. in regar# to$ aor#ing to) e0istene$ presene
root tat-vip5a! it fruition (ti-yus-bhog! &irth ran! hea%th en7oy"ent
3. Those to be abandoned through meditation 1ho,ever2 are the ,ays 1of
thought2 "orresponding to them- 3.$ that 1,ay2 ,hi"h is e8pressed by a life-
5no,n or un5no,n 1present or past2- the seat of 5arma- ,hi"h is the root of
affli"tionsC 3.' ran5- health- and en(oyment of life- ,hi"h are the fruition of it
15arma2- being a""ording to the presen"e of their root.
llPl 7l 7( ~l
Tll Pl]U-
T|l ]U T ( ]Ul
I| || ( ( 9T4llP l~T
|ll I
9l 9P\l4lP\l
Tl T
3.9 (2.1-) dra%&#-d#yayo! (gen. of) witness what is witnesse# sa@yoga!
onneting together$ on7oining$ (wBgen.) a&sorption of one in the other heya-
hetu! a&an#one# reason 3.: (2.1() pra5a-5riy-sthiti-4lam open%y$
onspiuous%y (see .pra"0>a. ic 78) ation "aintaining ha&it$ pratie$
usto" bhuta-indriya-tma5am e%e"ents powers onsisting of bhoga-
apavarga-artham en7oy"ent of %ife fina% en# for the purpose of$ inten#e# for
d#yam seen$ witnesse# 3.; (2.19) vie%a-avie%a > liFgamtra-aliFgni (p%.
things) partiu%ar non.partiu%ar (universa%) in#iator on%y without in#iator
gu?a-parv?i "erit #ivisions
3.9 The reason it is to be abandoned is that there ,ould be "on(oining
1identifi"ation 1.22 of the ,itness ,ith ,hat is ,itnessed- 3.: ,hat is ,itnessed
1being2 for the purpose of a final end to an en(oyment of life that "onsists of
elements and po,ers of sense- "onspi"uously maintaining the pra"ti"e of
1proper2 a"tions- 3.; the divisions of merit 1ranging2 from the parti"ular 1life2
to the universal 1Erahman2- from the indi"ator 1body2 on its o,n- to the 1final2
absen"e of that indi"ator.
The author uses the wor# 1on7oining1 (saEyoga) in the sa"e sense as the
author of the 6aisheshi!a$ as a onnetion &etween the person an# his onsious
e0periene. The way that presupposes e%e"ents an# powers of sense to reeive
i"pressions of the" is the way of the %ower three wor%#s of !now%e#ge.
22 The *oga Darshana
9l Il4 4| 9Wl
9 IUl~l
Tl 9 979 FllT~l
3.= (2.20) dra%& the witness d#i-mtra! seeing$ onsiousness so%e$ %one
uddha! pure api an# yet pratyaya-anupaya! &e%ief onsi#ering$ ref%eting on
3. (2.21) tat-artha! ("as.) whose "eaning eva very d#yasya (gen. of) what
is seen tm essene$ &eing 3.$ (2.22) 5#ta-artham (neuter) #one$ ao"p%ishe#
purpose prati oppose# to na%&am perishe# api an# yet ana%&am not perishe#
tat-anya-sdhra?a-tvt (a&%. &eause) than hi" other o""on to a%% &eing
3.= Mefle"ting on those beliefs and yet pure- a lone "ons"iousness- is that
,itness (see 1.2)- 3. ,hose very meaning is that he is the essen"e of ,hat is
seen- 3.$ as opposed to the 1final2 purpose of ,hat is done- 1that is-2 being
perished- and yet not perished be"ause of that 1purpose2 being "ommon to
those other than him.
l| |Pl=( | U
( 0l ll~ |ll| (l T
3.' (2.23) sva-svmi-a5tyo! (%o. in) own owner power$ a&i%ity sva-
r*pa-upalabdhi-hetu! own for" o"prehen#ing reason$ "otive sa@yoga!
on7oining 3.3 (2.2') tasya (gen. of$ for) hetu! reason avidy %a! of higher
!now%e#ge 3.6 (2.22) tat-abhvt (a&%. o"ing fro") that a&sene sa@yoga-
abhva! on7oining a&sene hnam the a&an#oning tat-d#e! (gen. of) that
way seeing 5aivalyam (;ya< a&strat= the &eing) the on%y one
3.' That "on(oining ('.-) is the reason to "omprehend his 1one0s2 o,n
form- in the po,er of being one0s o,n o,ner- 3.3 the la"5 of su"h higher
5no,ledge 1being2 the reason for that 1"on(oining2. 3.6 Irom the absen"e of
that 1la"5 of higher 5no,ledge2 "omes the absen"e of the "on(oining- the
abandoning of seeing that ,ay- the being the only one.
T~ll (l|l U l 9l~ 9l
|l\l
T Hl 9l
Tl ( l TTll
|l P|4||( Tl ]7ll4l
6. (2.31) (ti-dea-5la-samaya-anava""hinn! &irth.ran! p%ae ti"e
onvention without #isri"ination$ regar#%ess srvabhaum re%ating or
app%ying to a%% rea%"s mah-vratam great$ o"prehensive way of %ife$ on#ut
Chapter Kive The Iower Three Heans 22
(#utra *.&* was displaced. #ee the previous section.) 6.$ (2.33) vitar5a-bdhane
(%o. when) speu%ation$ arguing aff%ite# pratipa5%a-bhvanam a#versary
"anifestation (-his compound means something more profound than 3ust turning
that frown upside!down.) 6.' (2.3'a) vitar5! argu"ents hi@sa-daya! hurtfu%
et. 5#ta-5rita-anumodit! #one ause# to &e #one approve# of lobha-
5rodha-moha-p*rva5! (p%. those) gree# anger &ewi%#er"ent$ onfusion
orrespon#ing to (ifc 78) m#du-madhya-adhimtr! (p%. those) the wea! or
"ee! the "i##%e the superior (-he reason sutra *.&' was uncharacteristically
long( containing twenty words( more than doule the average length( is that it was
originally two sutras.)
6. This great ,ay of life applies to all 1three 2.32 realms regardless of
birth-ran5- pla"e- time- or "ustom 6.$ 1but2 ,hen one is affli"ted by arguing-
there is a manifestation of adversariesC 6.' mee5- mid-level- and high-level
ones- "orresponding to 1one0s2 greed- anger- and "onfusion- the arguments
1be"oming2 hurtful- et".- ,hether done- "aused to be done- or approved of.
The great way transen#s the %ower rea%"s$ &ut #ispute #raws you &a! #own.
There is gree# in not &eing a&%e to a&an#on the gross o&7et sphere$ anger in not
&eing a&%e to a&an#on the unertainty of the %earne#.!now%e#ge sphere$ an#
onfusion in not &eing a&%e to transen# the se%f.ref%etion of re%igious !now%e#ge.
These three %eve%s of #ispute "anifest respetive%y as trou&%es over persona%
property an# seurity in the rea%" of things$ po%itis an# soia% hierarhies in the
rea%" of peop%e$ an# faiths an# phi%osophies in the rea%" of ref%etion. ,i"i%ar%y$
#oing hurtfu% things &e%ongs to the gross %eve% of o&7et e0periene$ whereas
having su&or#inates #o it for you is the ro%e of the "i##%e %eve%$ an# approving of
it orrespon#s with re%igious &e%iefs in righteous punish"ent through !ar"a. 4ven
as a %i&erate# person the yogin wi%% reate in his wor%# %ower representations of
hi"se%f in a%% three spheres$ those who "ay #isp%ay a #e"eanor of superiority an#
entit%e"ent &ase# on "ateria% wea%th$ %ea#ership an# authority$ or spiritua%
a#vane"ent. 8e wou%# natura%%y fee% an inreasing aversion to these haraters
&eause they represent in hi" the u%ti"ate "ista!e of see!ing the highest goo# in
the %ower wor%#s$ through "erit an# ahieve"ent a%one (see 1.11.12)$ &ut of
ourse it is &est not to #we%% on the aversion$ if one an avoi# it.
,peu%ation (vitar!a) is interprete# as arguing or #ispute &eause of the
surroun#ing onte0t. The 1hurtfu%1 in sutra 2.3 is the opposite of the 1non.hurtfu%1$
the first prinip%e treate# in 2.2.2.9$ an# the wor# 1et.1 refers to the opposites of
the other prinip%es= vie as the opposite of virtue$ ta!ing responsi&i%ity that #oes
2: The *oga Darshana
not &e%ong to you as the opposite of non.stea%ing$ wa%%owing in ignorane as the
opposite of atten#ing to 6e#i !now%e#ge$ an# "ateria% an# soia% attah"ent as
the opposite of non.possession.
]Ulll~Pl 9l
( l9Ull
~ l~l ~9Ull 4lPl~~
99ll
l PlR( 7T l F|
6.9 (2.3-) asteya-prati%&hym (%o. in) not stea%ing esta&%ishing sarva-
ratna-upasthnam everything gift in the viinity 6.: (2.3() brahma"arya-
prati%&hym (%o. in) &rah"an atten#ing to v4rya-lbha! strength fin#ing 6.;
(2.39) aparigraha-sthairye (%o. in) non.possession &eing stea#fast (anma-
5atha@t-sambodha! %ife 1the how1$ "ystery perfet !now%e#ge
6.9 .n establishing non-stealing- there is "onsidering everything in one0s
vi"inity as a gift. 6.: .n establishing attendan"e to Erahma 1Peda2- there is
finding 1inner2 strength- 6.; 1and2 in being steadfast in non-possession- there
is perfe"t understanding of the mystery of life.
,utra 2.- is o&vious%y figurative. This wor! #oes not a##ress superfiia% %ega%
or re%igious #o)s an# #on)ts. ,tea%ing (as o"pare# to possession 2.9) is %ai"ing
ownership of e0terna% things$ a/uiring the i"purities of pri#e in persona% gain$ in
superiority over others in wea%th$ status$ or spiritua% a#vane"ent. 9s for sutra 2.($
the way of the sho%ar or re%igious person is nor"a%%y seen to &e the opposite of the
strength an# vigor that is the way of the aggressive wor%#%y person intent on
winning. Fenuine strength an# integrity$ however$ is to &e foun# on%y in
&rah"aarya$ whih is not neessari%y the e%i&ay of an un"arrie# stu#ent in a
"onastery$ &ut 7ust %itera%%y 1atten#ing to Crah"a1$ whih is 6e#a or true
!now%e#ge. +n sutra 2.9$ the wor# 1aparigraha1 or non.possession is a privative.
a%pha negation of the wor# 1parigraha1$ whih "eans e"&raing or possessing
what surroun#s you$ in this ase househo%# possessions an# fa"i%y or su&or#inates
of any !in# (HW). Mon.possession #oes not "ean the yogin shou%# give up his
househo%#$ 7o&$ an# fa"i%y (there is no p%ae for haris"atis or o"poun#s in this
teahing)$ &ut one who won#ers a&out the "eaning of %ife shou%# ta!e the ti"e to
turn his attention in the other #iretion$ away fro" wor%#%y possessions an# towar#
reogni5ing the supre"e Ceing within.
2( The *oga Darshana
$.2 The Offe"ts
lll\7
l 4lUTl 7l~-
|~l |9l
UPl
6.= (-his set of si, sutras e,pands on the previous set of si,. -his is a familiar
techni?ue also seen on a smaller scale in #$ %.1&!1' and A$ *.16) (2.'0) au"t
(a&%. fro") %eansing svFga-(ugups one)s own %i"&s$ &o#y protetion (-he
desiderative .3ugups0. refers to the natural impulse or refle, in the lims to
protect oneBs own ody from any e,terior threat.) parai! (instr. p%. with) others
asa@sarga! not assoiate# 6. (2.'1) sattva-uddhi- goo#ness$ trueness
purifiation$ purity -saumanasya- &eing heerfu% -ai5grya- one.pointe#ness$
intentness -indriya-(aya- winning the powers of sense an# ation -tma-darana-
yogyatvni se%f e0a"ination &eing o"petent or fit "a as we%% as 6.$ (2.'2)
sa@to%t ontent"ent anuttama! unsurpasse# su5ha-lbha! happiness fin#ing
6.= Irom that "leansing (of hosti%ity 2.2) "omes prote"tion of one0s body-
unasso"iated ,ith those others 1the adversaries2- 6. as ,ell as purity of
sattva- "heerfulness- one-pointedness- ,inning the sensory po,ers- and being
fit for self-e8amination. 6.$ Irom the "ontentment (in &eing the seat of ation
an# resu%t at one 2.:) "omes finding a happiness that is unsurpassed.
8ere$ in sutras 2.10 to 2.12$ the author gives the 1effet1 prinip%es na"e# &y
the anient o""entator as 1niya"a1$ in every ase intro#ue# &y a wor# in the
a&%ative ase> 1fro" esta&%ishing this arises the fo%%owing effet>1
9voi#ing assoiation with a#versaries for se%f protetion (sutra 2.10) re%ates to
a&an#oning hosti%ity in the presene of a#versaries (sutra 2.2)$ an# the points "a#e
in sutra 2.11 orrespon# to those in sutra 2.3.' as fo%%ows> purity of sattva or &eing
%ear of #esire (ra7as) is oppose# to gree# or &eing fu%% of #esires$ whi%e
heerfu%ness is oppose# to anger$ an# one.pointe#ness to onfusion (again the
three %eve%s). Winning the five senses (whih is further e0pan#e# in sutras (.1.2)
an# &eing /ua%ifie# for se%f.e0a"ination are oppose# to &eing stu! in the en#%ess
ignorane an# suffering. Thus the first of the effet prinip%es a%%e# 1niya"a1 &y
the anient o""entator orrespon#s to the first of the foun#ation prinip%es$
whih he a%%s 1ya"a1.
,i"i%ar%y$ fin#ing supre"e happiness through ontent"ent$ upon a&an#oning
the #esire for superfiia% happiness is %i!e unifying ativity (!riya) an# its resu%t in
one p%ae an# ti"e$ re"aining esta&%ishe# in inner virtue$ in#epen#ent of
Chapter Kive The Iower Three Heans 29
e0terna%%y i"pose# ru%es an# onse/uenes$ goo# or &a#. Thus the seon# effet
prinip%e orrespon#s to the seon# foun#ation prinip%e.
Tl 4 4l l7ll9 l+|
l4l9Tll
97l~l-l
| 3ll
6.7 (2.':) sthira-su5ham (see #$ **.1%) "otion%ess ontent"ent sanam
posture (2.'-) prayatna-aithilya-ananta-sampattibhym (inst. #ua%= in%u#ing
&oth) effort re%a0ation unen#ing$ stea#y fa%%ing into 6.9 (2.'() tata! as a
resu%t of it dvandva-an-abhighta! pair of opposites without inf%iting in7ury
or onf%it 6.: (2.'9) tasmin sati when that is the ase vsa-pravsayo! (gen.
of) e0ha%ation inha%ation gati-vi""heda! "otion interruption$ suspension
pr?a-yma! %ife.&reath &ringing to a stop &y strething the interva%s$ refining
6.7 The posture that is a motionless "ontentment (see ,D 22.1() in"ludes
both the effort and the falling into steady rela8ation 6.9 ,ithout "ausing
"onfli"t in those t,o opposites as a result of it. 6.: When that is the "ase there
is refinement of the life-breath- ,hi"h is a suspension of the motion of
e8halation and inhalation.
The previous two setions were a&out attitu#es$ e0pan#ing on sutra 2.10 &ut
this setion is a&out the &reath$ e0pan#ing on sutra 2.11. Creath is the
"anifestation of fee%$ whih is the origin of a%% the gross e%e"ents$ the &ui%#ing
&%o!s of wor%#%y e0periene (see 6D Chapter Two). The sett%ing of this &reath
o"p%e0 represents on a physia% %eve% the #rawing inwar# of the "in# towar# the
onte"p%ation of the union of the yogin)s 1own.for"1 with his reation. 3osture
(Asana) for "e#itation or any #e#iate# *oga ti"e is the physia% ounterpart of
the sett%ing of &reath. +t re/uires a &a%ane &etween "usu%ar support an#
re%a0ation$ an# the proess of fin#ing that &a%ane an &e a very rewar#ing
en#eavor in itse%f. These things$ as we%% as "in#fu%ness of the other prinip%es
given in this hapter$ an &e a very usefu% part of #ai%y *oga$ &ut "eaningfu%
!now%e#ge of the" an on%y &e gaine# &y %earning to e0a"ine the onnetion
(yoga) &etween the &o#y$ the "in#$ an# the witness in the present "o"ent.
Haintaining "in#fu%ness of that re/uires a ertain o""it"ent$ whih in turn
re/uires the #esire for it$ whih "ay &egin in the suffering of physia% i"&a%anes$
or in fee%ings of an0iety or #espair arising fro" the soia% sphere$ or in a #eep
sense of e0istentia% onfusion= &ut one &egun$ the in/uiry wi%% ta!e on a #riving
fore of its own an# %ea# the see!er to the great %ife of a yogin.
Chapter ,i0 The 8igher Heans Kousing 31
Chapter Di8
The Qigher Neans > Io"using
HlGl-~~- TlP ~l I9| l W
HlGl-~9l l l 9TllT
Tl
lTl 9~l(l l lTl
7.3 (2.23) dhra?su (%o. p%ura% as to$ for) instanes of ho%#ing "a in a##ition
(referring &a!) yogyat fitness$ apa&i%ity manasa! (gen. of) "in# 7.6 (2.2')
sva-vi%aya-asa@prayoge (%o. where) one)s sphere no ontat "ittasya (gen.
of) thought sva-r*pa-anu5ra! own for" se"&%ane iva as if indriy?m
(gen. of) powers pratyhra! #rawing &a! 7.7 (2.22) tata! resu%ting fro" that
param u%ti"ate vayat apa&i%ity of &eing wi%%e# indriy?m (gen. of) powers
32 The *oga Darshana
7.3 .n addition to that- 1in that pla"e2 there is the "apability of the mind for
instan"es of holding- 7.6 ,hi"h is a dra,ing ba"5 of its po,ers- as if a
semblan"e of a thought in one0s o,n form 1but2 ,here there is no "onta"t ,ith
one0s ob(e"t-sphere- 7.7 resulting from ,hi"h there is the ultimate "apability
of the po,ers0 being sub(e"t to one0s ,ill (see in#riya.7aya 2.11).
HU lTl 4 9~Tll 7l
l l4l F l
7.9 (3.1) dea-bandha! p%ae &in#ing "ittasya (gen. of) thought dhra?
retaining$ ho%#ing 7.: (3.2) tatra (%o.) whereupon pratyaya-e5atnat &e%iefs
state of &eing one an# the sa"e (see .e?ual. w9pratyaya 6.1%( 7.16) dhynam
"e#itation 7.; (3.3) tat (in#.) then$ there$ thus (-he conte,t of a succession( along
with placement at the eginning with the emphatic .eva. indicates that this is not
the ordinary third person pronoun.) eva atua%%y rtha-mtra-nirbhsam (see
also &.*) o&7ets on their own appearane sva-r*pa-*nyam own for"
#evoi# iva as if samdhi! onte"p%ation
7.9 The 1.) holding (see :.') is a binding of the thought in that pla"e- 7.:
,hereupon there is *.) meditation- a state ,here those 1t,o (:.1 an# :.2.:)2
beliefs are one and the same. 7.; Then- there is the &.) "ontemplation that
there a"tually is the appearan"e of ob(e"ts 1of the sensory po,ers :.2.:2 on
their o,n- as if devoid of one0s o,n form.
4 T4 =l~lP|T U 9
|
7.= (3.') trayam (not acc.) the three e5atra &eing in one p%ae sa@yama!
fousing 7. (3.2) tat-(ayt (a&%. o"ing fro") those winning (-he pronoun
refers to .indriya!3aya. in 5.11 and va>yat0 indriy0/0m in 6.6( not to saCyama in
6.16.) pra()-lo5a! (that) !now%e#ge onsi#ering 7.$ (3.:) tasya (gen. of) it
(eah) bh*mi%u (%o. aor#ing to) p%aes viniyoga! app%iation (#utras 6.16 and
6.11 are two opposites( as we have often seen efore( and sutra 6.1* confirms it.
DhEmi does not mean .stage.( ut .place. as in 1.2( *.7( and '.17.)
7.= There is fo"using- those three being in one pla"eC 7. 1or2 there is
"onsidering the 5no,ledge that it "omes from "onBuering those 1po,ers :.22C
7.$ the appli"ation of ea"h a""ording to their pla"es.
,utras :.10.12 are si"i%ar to 2.12.12 (where the wor# 1or1 is a&un#ant). Coth
setions e0press a #ua% approah to reso%ving the gross wor%# into the su&t%e= an
Chapter ,i0 The 8igher Heans Kousing 33
outer way an# an inner way. The wor# 1saEya"a1 "eans onentrating or
fousing$ &ut o&vious%y it #oes not refer to an intense !nitte#.&row !in# of effort.
The who%e i#ea of fousing is in its &eing a present."o"ent thing$ so"ething easy
an# natura%$ not a s!i%% that an &e "astere# over ti"e through effort.
4~\ - H(\ Hl7U 7
l| Pl-
|9l]l l |Tl| |Tl
7.' (3.-) trayam three$ tria# antaraFgam essentia% aspet purvebhya! (a&%.
out of) the previous ones 7.3 (3.() tat whih api though bahiraFgam outer$
unessentia% nirb4(asya (gen. of) without see# 7.6 (3.9) vyutthna-nirodha-
sa@s5rayo! (%o. #ua%= where there are &oth) rising up an# outwar# (fro" u#.
stha) ontain"ent onstruts abhibhava-prdurbhvau (#ua%) overo"ing
appearane of things nirodha-5%a?a-"itta-anvaya! ontain"ent "o"ent
thought suession nirodha-pari?ma! ontain"ent transfor"ation
7.' That triad is the essential 1inner2 aspe"t of the previous things (the
%ower three "eans of Chapter Kive)- 7.3 though it is an outer aspe"t of the one
,ithout the seed (see 3.9). 7.6 The transformation from the "ontainment 1in
meditation2- ,hi"h is the su""ession of a thought from the moment of its
"ontainment- ,here there are 1balan"ed2 "onstru"ts of both rising and
"ontainment- is 1rather to2 that appearan"e of things 1on their o,n :.92 and
the over"oming of them.
+n sutras :.13.1' the 1p%aes1 (:.12) are #esri&e#> the outer$ the inner$ an# the
entra%. The wor# 1previous1 refers to what has a%rea#y &een #isusse# as the
foun#ation prinip%es (2.2.9)$ the effet prinip%es$ (2.10.12) an# the &reath
o"p%e0 (2.1:.1(). The fourth is separate$ a g%i""ering se%f.awareness with sattva
pre#o"inating an# with ra7as an# ta"as #i"inishing to near%y nothing. +t "ay &e
onsi#ere# as the ore$ with the threefo%# fousing as a surroun#ing sphere an# the
other threeLfoun#ations$ effets$ an# &reathLas an outer sphere.
,utra 1.1 e/uates ontain"ent with the union or onnetion of two things$ an#
sutra :.( #esri&es "e#itation in the sa"e way. Coth are onsistent with the use of
the wor# 1ontain"ent1 in :.12 an# in the ,an!hya 22.1(. He#itation is a
ontain"ent or onfine"ent of the outer ways suh that there is a &a%ane of the
inner an# outer$ an# that &a%ane# on#ition is a%%e# yoga.
3' The *oga Darshana
U 9l~l(l Pll
l TlR| |l U l-
Tl l~|l 9~l UTlRlT
7.7 (3.10) tasya (gen. of) that pranta-vhi-t a%"e# or paifie# "a#e to
f%ow &eing sams5rt (a&%. proee#ing fro") onstrut 7.9 (3.11) sarva-artha-
t-e5a-agratayo! (%o. #ua% onsi#ere# as) a%% o&7ets &eing one point &eing
5%aya-udayau (#ua%) #eay$ #i"inution rising$ &eo"ing visi&%e "ittasya (gen.
of) the thought samdhi-pari?ma! onte"p%ation transfor"ation 7.: (3.12)
tata! fro" that puna! &a! again to nta-uditau (#ua%) paifie# risen tulya-
pratyayau (#ua%= two) e/ua% &e%iefs "ittasya (gen. of) thought e5grat-
pari?ma! one.point state transfor"ation
7.7 Irom that "onstru"t 1of appearan"e2- ,hat has been pa"ified being
made to flo, 1again2- 7.9 pro"eeds a transformation of the thought from that
"ontemplation (see :.9)$ 1rather to2 the diminution and rising "onsidered as
being one point (the #rawing &a! :.2) vs. its being all those 1independent2
ob(e"ts- 7.: Irom that- there is a transformation of the thought from its
being one point- ba"5 again to the t,o eBual beliefs- pa"ified and risen.
+ #o not see this hapter as a %isting of a#vane# "enta% tehni/ues an# their
na"es$ as in a g%ossary$ an# here again + #o not rea# the wor# 1sa"A#hi1 as a state
of onsiousness that is suppose# to &e the rowning ahieve"ent of the pratie
of yoga$ &ut rather in a "ore genera% way as part of the #esription of the o&7et.
first view$ as it is in 1.12$ 3.'$ an# 9.13. +t is a%so use# so"eti"es in #esri&ing the
se%f.first view$ as in sutras 3.9$ 2.12$ an# -.12.
,utras :.12.1( #esri&e the three hanges that our in onsi#ering
suessive%y the three e%e"ents of fousing. +t starts with yoga or ontain"ent$
where there is a o.e0istene of &e%ief in in#epen#ent%y e0isting o&7ets that are to
&e on/uere# or paifie#$ an# those o&7ets &eing pro#ue# or risen fro" one)s
own onsiousness. The first hange$ the transfor"ation fro" that 1ontain"ent1$
whih is the &a%ane# "e#itation state (:.()$ is the progression of that state into the
onte"p%ation of 1o&7ets on their own1 (:.9) where they appear an# then have to
&e su&#ue#. The seon#$ the 1transfor"ation fro" that onte"p%ation1 is the
progression fro" that "any.pointe# state where there is an e0p%aina&%e rea% wor%#
of o&7ets an# an e0p%aina&%e history of events$ to the ho%#ing state (:.-) where
there is on%y the sing%e point of the thought in one)s own for". The thir#$ the
transfor"ation 1fro" &eing one point1$ is the onte"p%ation that the in#epen#ent.
Chapter ,i0 The 8igher Heans Kousing 32
o&7et rea%ity an# the own.for" rea%ity of a thought are essentia%%y one an# the
sa"e thing= an# fro" there the y%e repeats>
1.) Contain"ent in He#itation$ 1two e/ua% &e%iefs1$ 1one an# the sa"e1 (:.().
Transfor"ation fro" that ontain"ent to>
*.) Conte"p%ation of o&7ets on their own$ as if #evoi# of one)s own.for" (:.9).
Transfor"ation fro" that onte"p%ation$ away fro" a%% o&7ets$ to>
&.) 8o%#ing a sing%e.point state$ as if in one)s own.for" (:.2).
Transfor"ation fro" the sing%e point state$ &a! to two e/ua% &e%iefs
,i"p%y put$ it is the &a%ane$ the "ateria%ist view$ the so%ipsist view$ an# then
&a! to the &a%ane. Thus the "in# in the se%f.ref%etion sphere funtions in a
y%i way. Cut it a%so funtions that way in the %ower spheres$ the %ethargi
ten#eny of ta"as onstant%y thwarte# &y the rest%ess ten#eny of ra7as$ an# vie.
versa$ with sattva %oo!ing on in purity$ an# yet a!now%e#ging everything. The
o"prehension of this y%i way of "in#$ an# of the notion of progress$ a%%
e0ten#ing in the sa"e way even into the physia% environ"ent$ "anifests as the
onstrut of ti"e. The three transfor"ations or hanges out%ine# in sutras :.12.1(
re/uire a y%i progression through ti"e$ an# that #esription of the" serves as a
preparation for the teahing of the first tehni/ue of reso%ving "isoneptions$
taught in sutra -. 1$ the un#erstan#ing of past an# future.
9 9 PTllTll 7l~ll 4 l~|-
l7 l ll l 4lF~ TllF~ (
[(&.1&) etena y that (h'ta-indriyeu (loc. in terms of) gross elements
powers dharma-lakaa-avasth-parim duty defining ?ualities
circumstance transformation vykhyt (they are) e,plained (&.1') tatra there(
(where) )nta-udita-avyapade)ya-dharma-anupt, having een pacified risen
up not designated dharma following dharm, having duty (&.15) krama-
anyatvam steps(meaning incarnations) other eing parima-anyatve (loc.
ehind) transformations other eing hetu reason:-.3!"31 6y that are
e7plained the transfrmatins f dharma$ defining 8ualities and life
circumstance in terms f the grss elements and the pwers f sense .3!"91
where ne is endwed with that 8uality fllwing frm a dharma that has (een
fulfilled$ ne that has risen up$ r ne that is nt yet designated$ .3!":1 the
reasn (ehind these ther transfrmatins (eing the ther steps!
3: The *oga Darshana
Chapter Deven
Mesolving Nis"on"eptions by Io"using
The Eelief in Jast and Iuture
Tl4 lllll
5l 9~l-
l7ll~ T~~l l~ 6l
9~U l
~lPF Ul9l ~l
Tl llG-
~- 9Tll+| ~l
HPl
HP 9
l l
ll7 (l
l4 Tl7 (l
T7T ~ll T ll
7|9 4
9ll3l
9l~lT ll ll 7l~
l l 7
4
9.= (3.32) sattva-puru%ayo! (%o. in) (his) onsious e0periene the hu"an
spirit atyanta-asa@54r?ayo! (%o. #ua%= in those two) e0tre"e%y ino"pati&%e
pratyaya-avie%a! &e%ief non.#ifferene$ e/ua%ity (see tulya!pratyayau &.1*)
bhoga! en7oy"ent para-arthatvt (a&%. apart fro") others "eaning &eing
sva-artha-sa@yamt (a&%. &y) one)s own "eaning fousing puru%a-()nam
the hu"an &eing un#erstan#ing 9. (3.3:) tata! fro" that prtibha-rva?a-
vedana-dara-svda-vrt! intuitive hearing fee%ing sight taste s"e%%
(yante (pass.3r#.p%.) they are won 9.$ (3.3-) te these samdhau (%o. to)
onte"p%ation upasarg! %etting %oose on$ (see chardi #$ **.1%) vyutthne (%o.
in ter"s of) rising forth (see &.2) siddhaya! ao"p%ish"ents
9.= /nderstanding of the human spirit is by fo"using on one0s o,n
meaning- apart from its being the meaning of those others- en(oyment 1in life2
1being2 an eBuality of belief in t,o "ompletely in"ompatible thingsT in the
human spirit and his "ons"ious e8perien"e 1sattva2. 9. Hs a result of that
1eBuality of belief2 are ,on intuitive hearing- feeling- sight- pleasurable taste-
and smell. 9.$ These things that are let loose upon that "ontemplation (-.10)-
are 1instead2 a""omplishments in terms of the rising forth 1of the thought
:.12$ -.132C K
The senses here re%ate to sattva$ the &%iss %eve% of onsiousness$ so &hoga is not
the over%y genera%i5e# 1e0periene1$ &ut atua% en7oy"ent of the p%easures of %ife$
e0periening without suffering. The hoie of wor#s the author "a!es to #enote
the five sensations in -.11 onfir"s this$ &eause they a%% onvey a sense that is
"ore o"prehensive an# a&strat than physia%. +n *oga$ the rising up of inner
'2 The *oga Darshana
sensory e0periene in a%% five varieties is onsi#ere# a si##hi (perfetion or
ao"p%ish"ent. ,ee a%so ,D 12.-) rather than an o&sta%e to &e on/uere# in
"astering onte"p%ation. The wor# 1si##hi1 here #oes not "ean a supernatura%
power$ &ut rather an ao"p%ish"ent of un#erstan#ing$ or even a perfetion of it.
H~TlTl~l l U ll l-
7l=PT7Tl=\ ~l l7l=P
TllTl| F~ P-
l lTl
H(T~l (l (l 9TllT
9.7 (3.'1) rotra-5ayo! (%o. &etween) hearing the ether sambandha-
sa@yamt (a&%. !nown &y) re%ation fousing divyam e%estia%$ #ivine rotram
hearing 9.9 (3.'2) 5ya-5ayo! (%o. &etween$ of) &o#y the ether
sambandha-sa@yamt (a&%. !nown &y) re%ation fousing laghu-t*la-
sampatte! (a&%. a#ver&ia%) %ight otton fa%%ing into$ &eo"ing "a an# 5a-
gamanam (3.'3) bahis e0terna% a5alpit not i"agine#$ so%i#$ rea% v#tti! "o#e$
way mah-videh (no". sing. of "ahat) great$ o"prehensive &o#i%ess$
inorporea% 9.: tata! (typically egins a new sutra) resu%ting fro" it pra5a-
vara?a-5%aya! %ight of onsiousness vei% #i"inution$ wearing away
9.7 Divine hearing is 5no,n by fo"using on the relation bet,een hearing
and the ether- 9.9 and movement in the ether is 5no,n by fo"using on the
relationship of the body ,ith the ether- be"oming 1figuratively2 light "otton-
the e8ternal non-imagined ,ay 1be"oming2 the great bodiless one 1mahat2.
9.: Mesulting from that (a%% of Chapter ,even) is the thinning out of the veil
over the light 1of realiAation2.
Kina%%y he a##resses the soure of a%%$ the great "ahat as the ether$ re%ate# to
hearing. 8earing is treate# separate%y fro" the other senses here$ as it is in
6aisheshi!a$ an# 1#ivine hearing1 in sutra -.1: refers &a! to the intuitive or
#ivinatory hearing "entione# in sutra -.11. +n the *oga view it is to &e seen as
originating in the sattvi onsiousness of the hearer as oppose# to originating in
the e0terna% environ"ent an# then trave%ing through the air to the physia% ear of
the hearer. The ether (A!A?a)$ often i#entifie# with "ahat$ is the a%%.perva#ing
etherea% "e#iu" of the yogin)s onsiousness$ in whih the pri"a% soun#
suessive%y "anifests fee%$ for"$ taste$ s"e%%$ an# the others$ an# fro" the"$ a%%
nine physia%s starting with those that &ui%# the organi 1&o#y1 (-.1-) out of
&reath$ an# u%"inating in the in#ivi#ua% (see 6D Chapter Two).
8aving thus a##resse# a%% five powers of !nowing$ he then turns to those of
ation$ represente# &y the wor# 1"ove"ent1 (ga"ana")$ whih is forwar#.
#irete#. Kor the yogin$ the &o#y that #oes an# goes an# espeia%%y here$ the one
that says$ is an etherea% one "a#e of onsiousness$ %ight an# #iffuse %i!e otton
f%uff$ as oppose# to a so%i# o&7et %u"&ering a&out in a har# physia% environ"ent.
'' The *oga Darshana
+t shou%# &e "entione# again at this point that even though the e0terna% an# the
interna% views are he%# si"u%taneous%y &y a %iving %i&erate# person$ there is a
&oun#ary &etween the" that shou%# &e respete#. The %evitation or f%ying of the
physia% &o#y that so"e trans%ations of sutra -.1- propose is ao"p%ishe# through
aviation tehno%ogy$ not "agia% "antras= an# neither wi%% there &e foun# in these
sutras any instrution for those intereste# in wa%!ing on water$ possessing the &o#y
of another$ an# so on.
P Wll lJ
7 |Tl9]l
TlP4l l Pl7HPT (~l TlP
lF
HT \HlTT
99\l
l~| l3 T7 l
:.3 (3.20) tat-vairgyt (a&%. o"ing fro") it #ispassion api in#ee# do%a-
b4(a-5%aye (%o. upon) #egra#e# origination #i"inution 5aivalyam &eing the
on%y one :.6 (3.21) sthni-upanimantra?e (%o. in) appropriate inviting$
invo!ing saFga-smaya-a5ara?am attah"ent pri#e without reating puna!
one again ani%&a-prasaFgt (a&%. &eause) un#esire# ourrene :.7 (3.22)
5%a?a-tat-5ramayo! "o"ent its suession sa@yamt (a&%. &y) fousing
vive5a-(am #istinguishing &orn ()nam un#erstan#ing
:.3 Eeing the only one- upon diminution of the seed of degradation "omes
indeed from the dispassion in that 1fo"using (.12- :.6 ,ithout "reating pride
and atta"hment in invo5ing the appropriate 1desired deities 2.1'2- be"ause
1,ith that2 there is re"urren"e of ,hat is not desired. :.7 /nderstanding born
of distinguishing "omes from fo"using on a moment and its su""ession.
The 1see#1 of #egra#ation or fau%t is in the perpetua% fa%%ing into the s%u"&er of
the o&7et.first view$ whereas the #ispassion is the awa!ening fro" #rea"s of
g%orious heaven%y &%iss an# supernatura% powers to the rea%i5ation of &eing the on%y
one$ free fro" the #egra#ations of passion an# pri#e$ an# e"&raing the e/ua%ity
of the su&7etive an# the o&7etive #i"ensions of %ife as it is right now.
7lPT Fl= l
|~ 9 lT 9
l94 T7l
69| 4lF T
9|7T 9Tll T ~ 4T
9 9|7T
T T 9l
4 7l7l
~3lTl
Tll l7-
l ll
:.' ('.-) 5arma ation au5la-a5#%?am neither &%a! nor white yogina!
(gen. of) one possesse# of union trividham threefo%# itare%m (gen. p%. &e%onging
to) the others :.3 ('.() tata! out of that tat-vip5a-anugu?nm (gen. p%.) that
fruit$ resu%t$ onse/uene suita&%e to$ #eserve# eva atua% abhivya5ti!
"anifestation vsannm (gen. of) i"agine notions :.6 ('.9) (ti-dea-5la-
vyavahitnm (gen. p%.) &irth.ran! p%ae ti"e separate instanes api even
nantaryam se/uene$ suession sm#ti-sa@s5rayo! (gen. &etween) "e"ory
onstrut e5a-r*patvt (a&%. &eause) &eing the sa"e for" or the sa"e thing
:.' 1While2 the a"tion of one possessed of union is neither bla"5 nor ,hite-
the threefold belongs to those others. :.3 Irom that there arises the
Chapter 4ight The One vs. the Others an# their Herit '9
manifestation of imagined notions of a"tual deserved "onseBuen"es of that
1a"tion2- :.6 even a su""ession of separate instan"es of birth-ran5- pla"e- and
time- from the "onstru"t being 1thought2 the same thing as a 1real2 memory.
The three wor%#s i"agine# as suessive %eve%s of "erit &e%ong to the &e%ief
syste" where there are other sou%s. Of ourse the point here is not to &e%itt%e other
peop%e stu! in ignorane$ &eause the i"agine# notion of those peop%e e0ists on%y
in one)s onsiousness$ an# there is no point in &e%itt%ing onese%f.
9s for their !ar"as$ no sensi&%e person #enies right an# wrong or the fat that
ations have onse/uenes$ &ut the yoga view is oppose# to the &e%ief that these
right an# wrong !ar"as (white an# &%a!) are re%ate# to a#vane"ent through the
three p%anes of %ife through suessive inarnations.
lll~ l9| ~~l
( Pl~lPF
(ll 9ll l
:.7 ('.10) tsm (gen. p%. referring to vyavahitAnA" (.12) their anditvam
without &eginning &eing "a an# i%a! (gen. of) as!ing for$ prayer$ wish$ #esire
nityatvt (a&%. &eause) onstany :.9 ('.11) hetu-phala-raya-lambanai!
(inst. &y) reason resu%t seat (VA?aya (.12) #epen#ene sa@g#hitatvt (a&%.
&eause) graspe#$ sei5e#$ aught &eing e%m (gen. p%.) their :.: abhve (%o.
upon) non.e0istene$ a&sene tat-abhva! those non.e0istene
:.7 Hnd their 1the instan"es02 being ,ithout beginning be"ause of the
"onstan"y of desire- :.9 be"ause of their being "aught up by dependen"e on
the seat of that reason 1desire2 and its result :.: 1and2 that there ,ould be the
non-e8isten"e of those 1instan"es2 upon the non-e8isten"e of that 1desire2.
This group is sti%% in ter"s of the "anifestation of i"agine# i#eas or notions
"entione# in sutra (.1'. +n that view$ the reason or "otive for ation is #esire$ its
resu%t is further !ar"a$ an# the seat (A?raya) where &oth resi#e is the &o#y$ whih
is 7ust one instane in a &eginning%ess series of &irths$ eah with its own partiu%ar
we%%.#eserve# ti"e$ p%ae$ an# ran!.
The state"ent in (.1( that there wou%# &e non.e0istene of this upon non.
e0istene of that is pratia%%y i#entia% in for" an# "eaning to the %ast two ter"s
in ,D 3.3 1tat.hAne hAna"1. (The e0p%iit pronoun an# the i"p%iit ref%e0ive
pronoun see" to &e interhangea&%e.)
20 The *oga Darshana
lll |~ l4l Tl
7 Wl Tl~l TlT~l3~
lF l| -l " TH ~ 9lTT
l T Ul
lll
l ll-
~~| 69UlTll
;. ('.12) vastu-smye (%o. in regar# to) rea%ity &eing the sa"e "itta-bhedt
(a&%. &eause) thought #ivision tayo! (%o. #ua%) &etween the two vibha5ta!
#ivi#e# panth! (no". sing. of panthan irreg.) path -('.16) na ca not though eka-
citta-tantram 3ust one thin"ing (ifc) depending on Falt. source inserts cet hereG
Chapter Mine Ceing the On%y One 21
vastu .vastu1 reality tat-apramakam it without proof Halt. has tat-
pramakamG tad then kim syt what would it eI Geality is nt dependent n
the thught f <ust ne .thinker1 thugh! Then what wuld it (e withut that
prf f itH& (Jnterrogative is not authentic.) ;.$ ('.1-) tat-uparga-ape5%itvt
(a&%. #ue to) it o%oring$ inf%uene e0petation "ittasya (gen. of) the thought
vastu 1vastu! neut.2 the rea%$ rea%ity ()ta-a()tam un#erstoo# not un#erstoo#
;.' ('.1() sad a%ways ()t! things that are !nown "itta-v#ttaya! thin!ing
ways tat-prabho! (a&%. out of) for it power$ apa&i%ity puru%asya (gen. of) a
hu"an &eing apari?mt (a&%. arising out of) a&sene of transfor"ation
;. The path is divided bet,een the t,o be"ause of the division of thought
in regard to reality being the same 1as a "onstru"t :.1:$ (.122. ;.$ Whether it is
understood or not understood as reality is due to the thought0s e8pe"tation in
the "oloring of it. ;.' Hrising out of the absen"e of any transformation (see
:.12.1()- 1simply2 out of the human being0s "apability for it- are the ,ays of
thin5ing- al,ays things that are 5no,n.
The 1#ivision of thought1 is represente# &y a see"ing #iversity of other peop%e$
&ut in the %i&erating onte"p%ation$ thought an tru%y on%y &e the provine of the
one thin!er. (The o""entator o&vious%y #oes not agree.)
ll I~l
9T |llT
l~I H
4H
4 9\ H T
;.3 ('.19) na not tat-sva-bhsam that its own appearing d#yatvt (a&%.
a#v. as) to &e seen ;.6 ('.20) e5a-samaye (%o. whi%e) one o""on
a!now%e#g"ent "a even ubhya-anavadhra?am (&etween) &oth no ertainty
;.7 ('.21) "itta-antara-d#ye (%o. where) thought the other way to &e seen
buddhi-buddhe! (gen. on the part of) !nowing !nowing (a "ind of ahuvr5hi
compound( a ."nowy!"nowy.) atiprasaFga! e0essive attah"ent sm#ti-
sa@5ara! "e"ory "i0ture$ onfusion "a an#
;.3 There is no appearing of that 1reality 9.1.22 on its o,n as something to
be 1passively2 seen. ;.6 Oven ,hile there is "ommon agreement on that one
1,ay2- there is no su"h "ertainty of both 1,ays 9.12. ;.7 Where it is to be seen
as something other than thought- on the part of one 5no,ing by 5no,ing 1vs.
"omprehending2- there is e8"essive atta"hment and "onfusion ,ith memory.
There see"s to &e o""on agree"ent a"ong a%% peop%e as to the way of the
rea% wor%# (see 3.2)$ as if it e0iste# even without the presene of your
22 The *oga Darshana
onsiousness$ &ut that see"ing view is separate fro" the *oga view where the
wor%#%y way is ontaine# an# where you rea%i5e your own for" an# your own
thought as the soure of a%% rea%ity. 4very sensi&%e person !nows what he !nows
an# what everyone e%se !nows a&out the rea% wor%#$ an# no one is #isagreeing with
that$ &ut there is a higher !now%e#ge to &e ha#$ &eyon# that o""on !now%e#ge.
9 4ll~lTlll H
IU|
l
~ ll l (~Tl~l
;.9 ('.22) "itte! (gen. of) thin!ing apratisa@5ramy! (f. a&%. resu%ting fro")
%a! of stepping &a! tat-5ra-pattau (%o. happens upon) of that for"$
outwar# e0pression fa%%ing into sva-buddhi-sa@vedanam one)s own !nowing
o""on pereption (see saEvi# #erivatives HW) ;.: ('.23) drat# > d#ya-
upara5tam seer seen o%ore# in "ittam thought sarva-artham a%% "eaning
;.; ('.2') tat thus asa@5hyeya innu"era&%e vsanbhi! (inst. &y "eans of)
i"agine# notions "itram piture api atua%%y 7ust para-artham other "eaning
sa@hatya-5ritvt (a&%. fro") aggregation state of "a!ing or #oing$ proess
;.9 1The notion2 that there is su"h a "ommon per"eption (see 6aisheshi!a
3.1.3) of one0s o,n 5no,ing happens upon falling into the out,ard e8pression
of that- ,hi"h results from a la"5 of stepping ba"5 of the thin5ing- ;.: 1but2
the true meaning of all things is the thoughtU,hat is to be seen- "olored in by
the seer. ;.; Thus- the meaning of that ,hi"h is other 1than the seer2- the
innumerable- "oming from the pro"ess of aggregation 1of atoms2- is a"tually
(ust a pi"ture done by means of imagined notions (vs. non.i"agine# -.1-).
9 ~lll l TB T9ll
=9
9~l~lT Pl - (l 9l } 9]
;.= ('.22) vie%a-darina! (gen. point of view= for) #istintion one who sees
tma-bhva-bhvan-viniv#tti! in#ivi#ua% sou%s e0istene notion essation
;. ('.2:) tad then (there e"erges) vive5a-nimnam #istinguishing %ow
groun# (not the 78 ifc def.) 5aivalya > prg-bhram &eing the on%y one
1forwar#.&earing1$ in%ination$ prospet "ittam thought (J elieve this word was
originally .citram..) ;.$ ('.2-) tat-"hidre%u (%o. whenever) that ho%es$ wea!
points pratyaya-antar?i &e%iefs other sa@s5rebhya! (a&%.) o"ing fro"
onstruts$ onstrut.&ase# -('.*%) hnam aandoning e+ of them kleavat
(vati li"e) the afflictions uktam (he has) declared: (-he word .u"tam. always
Chapter Mine Ceing the On%y One 23
indicates an interpolation.) Ie has declared the a(andning f them$ like the
afflictins!&
;.= Ior one ,ho sees that distin"tion there is "essation of the notion of the
e8isten"e of individual souls. ;. Then there emerges a thought 1pi"ture2 that
is the lo, ground of distinguishing- the prospe"t of being the only one. ;.$
Whenever there are su"h ,ea5 points in that 1distinguishing2 there arise the
other "onstru"t-based beliefs.
9 ~l 7T lU l T~l l
} T l l TPl U lUl~l ~
T9|l Tlll~Rl G
4 69l Fll
Tll 99 T 9Ul l
;.7 ('.32) tata! therefore 5#ta-arthnm (gen. p%. on the part of those) #one$
fu%fi%%e# purpose pari?ma-5rama-sampti! transfor"ations progression
o"p%etion gu?nm (gen. p%. on the part of those) "erit ;.9 ('.33) 5%a?a-
pratiyog4 "o"ent having "utua% #epen#ene pari?ma-aparnta-nirgrhya!
transfor"ation(s) u%ti"ate en# to &e rea%i5e# 5rama! series$ progression ;.:
('.3') puru%a-artha-*nynm (gen. p%. on the part of those) hu"an spirit
purpose #evoi#$ unfu%fi%%e# gu?nm (gen. p%. on the part of those) great "erit
pratiprasava! ounter"an#ing 5aivalyam &eing the on%y one svar*pa-prati%&
in one)s own for" esta&%ishe# v or (very meaningful here) "iti-a5ti! (cit!>a"ti
cf. ciccha"ti 78) the power of thin!ing iti thus$ sai# (end of the Aoga $arshana)
;.7 Therefore- ,hether it is "ompletion of a progression of
transformations 1in"arnations2 on the part of those of merit ,hose purpose is
fulfilled- ;.9 1or2 ,hether that progression is realiAed as the ultimate end of
the transformations 1of thought2- mutually dependent on a momentC ;.:
,hether it is "ountermanding on the part of those of merit- on the part of
those ,ho are yet unfulfilled in the purpose of the human spirit- or ,hether it
is being the only one- established in one0s o,n form- 1either ,ay2 it is the
po,er of thin5ing. Thus it is said.
Whether it is aeptane of the &e%ief in ontinous re&irth in other ti"es an#
other &o#ies unti% the u%ti"ate en#$ or the %ear rea%i5ation &y fousing on "enta%
transfor"ations$ that you$ the rea#er$ the yogin$ the on%y one$ re."anifest every
"o"ent out of your u%ti"ate Mature$ there is no #enying that the foun#ation of
&oth the &e%ief an# the rea%i5ation is your awareness itse%f.
Ond of the Yoga Darshana