Raj Yoga

I74I
Raj Yoga is the other name of Patanjal Yog-Sutras (aphorism) and is
simply known as Yoga. Yoga is derived from the Sanskrit root Yuj
Samadhou which means Trance (=Samadhi) in the true sense. This fact
is explained by Maharishi Vyasa in its explanation to the first aphorism
of Patanjali.
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Sankhaya is the theoretical knowledge to achieve the salvation. The
Sankhaya-sutras (aphorism) were written by Maharishi Kapil. On the
other hand Yog is the practical science to achieve the salvation. What
Maharishi Kapil had explained in Sankhaya about the bondage (bandha)
and salvation (Kaivalya), the same principles are explained by Maharishi
Patanjali in its aphorisms (=Yog-sutras).
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Patanjal aphorisms (=Yog-sutras) is the scientific system for control
of mind, as it is the inhibition (nirodha) of affairs and/or modifications
(vritis) of mind (Chitta). The result of such inhibition is
achievement of self and God.
2
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Patanjali aphorism is the sovereign path of Raj-Yoga and there are in
total 195 Verses (=Sutras) in four chapters:
Samadhi-pada with 51 Verses;
Sadhan-pada with 55 Verses;
Vibhuti-pada with 55 Verses; and
Kaivalya-pada with 34 Verses.
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On Patanjalis aphorism there is a authentic commentary by Maharishi
Vyas known as Yog-Bhashya, which explains the Raj-Yoga in true spirit
as it was meant by earlier Vedic and Yog-preachers and Maharishi
Patanjali.
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There are various other commentaries on Yoga aphorism and Vyas-
Bhashya as well. The independent commentaries on aphorism, apart
from Vyas-Bhashya, are:
1. Raj-martandya-vriti by Bhoj;
2. Pradeep-vriti by Bhav-Ganesha;
3
3. Nagojibhattiya-vriti by Nagojibhatt;
4. Maniparbha-vriti by Ramanand;
5. Yogsudhakar-vriti by Sadashivendra Saraswati;
6. Chandrika-vriti by Anantdev;
7. Patanjal-rahasaya by Raghavanand Saraswati.
Apart from these Sutra-artha-bodhini by Naraina-Teertha was
also available.
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On the Vyas-Bhashya, there are following commentaries are available in
Sanskrit:
1. Tattva-vaishardi by Vachaspati Mishra;
2. Yog-varttika by Vigyan Bhikshu;
3. Bhasvati by Hariharanand Aranya; (Also available in Hindi)
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Apart from the above, following scholars have written their
commentaries on Vyas-Bhashya in Hindi:
1. Swami Brahmleen Muni; 2. Ramashankar Tripathi; 3. Suresh
Chandra Srivastva; 4. Dr. Vimla Karnatak 5. Acharya Rajvir Shastri;
6. Swami Satyapati Parivrajak; and 7. Satish Arya. (Developer of this
website and English Translation of work done by me is also in progress)
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In addition to the above Swami Vigyana-ashramji and Swami
Brahmmuni ji had translated the Vyas-Bhashya in Hindi, without any
commentary thereon.
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The following scholars have also written independent commentaries on
Yoga aphorism in Hindi, namely Swami Omanand Saraswati, Acharya
Gyaneshwar, Acharya Udyavir Shastri, Aryamuni, Swami Ram-sarup
and Swami Ram-dev, and one translation in English by Rama Prasada.
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Samadhi Pada (On Trance)
RII 9IT
This chapter contains 51 aphorisms. It explain the meaning of Yoga.
According to Patanjali Yoga is the science of controlling the direct and
indirect modifications / affairs (i.e. Vritis) of Mind (Chitta) (Sutra 2).
With such control the Soul stays in its real self (=conscious form) and
God (Sutra 3). In the other part of life, i.e. in the state of mind other than
that of restrained state of mind, the Soul, not staying in its real self
(Though the same is always stays in its conscious form), acts and behaves
according the modifications (=Vritis) of Mind (Chitta) (Sutra 4).
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There are five states of Mind. Depending on the degree of distraction,
Vyas has categorized them as below:
1. Kshipta i.e. Disturbed.
2. Mudha i.e. Stupefied.
3. Vikshipta i.e. Distracted.
4. Ekagra i.e. One-pointed / Concentrated.
5. Niruddha i.e. Restrained State of Mind.
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6
In the first three states of mind, Yoga is not possible since these stages
are negative and cause impediments to the healthy growth of Mind. These
stages recognize the level of disturbances in the mind.
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The Stupefied State of Mind (=Mudha Category) is distinguished by
inertia, lethargy, sluggishness, vice, ignorance, sleep. Under this state of
mind people feel high level of violence, greediness, fully involved the
objects available through external sense organs, sexuality, sensuality,
not believing in religion, God, Soul, having least level of logical
knowledge about the daily affairs as well as religion.
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The Disturbed State of Mind (=Kshipta Category) is at the middle level
and majority of normal human being have this level of mindset, during
the major part of the daily life, in their life cycle. The person gets happiness
from the objects available through sense organs. Due to disturbing energy,
movement of mind is at very high rate and one try to get more and more
from the external world.
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7
The distracted State Mind (=Vikshipta Category) is much better stage of
mind as compared to first two. Under this stage mind one starts moving
towards logical knowledge, religion, desirelessness, Soul and God but
he still lacks consistency and is unable to concentrate.
Last two stages are ideal for Yog.
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After that five types of modifications (=vritis) are explained as below:
1. Pramana Comprehension. It is of three types namely Direct
Perception (=Pratyaksha), Inference (=Anumana), and oral
comprehension (i.e. as said in vedic literature) (=Shabda
Pramana); (Sutra 7)
2. Viparyaya Misapprehension. It is of five type namely Opposite /
Illogical Knowledge (=Avidya), egoism (=Asmita), Attachment
(=Raga), Hatred (=Dvesha) and Sense of Self Preservation
(=Abhinivesa); (Sutra 8)
3. Vikalpa Conceptualization. Under this the person believe (and
creates the impression of such knowledge in his mind) in a thing
or object which does not exist at all in the real world, but known
from the words. (Sutra 9)
4. Nidra Deep Sleep; (Sutra 10) and
5. Smriti Memory. (Sutra 11)
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For Controlling these modifications (=Vritis), two steps are explained
i.e. practice (=Abhyasa) and desirelessness (=Vairagya) (Sutra 12-16).
After that Two types of Trance (=Samadhis) are explained, namely:
1. Cognized Trance (=Sampragyat Samadhi). It is of four types:
a. Philosophical Curiosity Cognitive Trance (=Vitarka-nugat
Sampragyat Samadhi) is of two types namely Indistinct
(=savitarka) and Distinctive (=nirvitarka);
b. Meditation Cognitive Trance (=Vichara-nugat Sampragyat
Samadhi) is also of two types namely meditative
(=Savichara) and ultra-meditative (=Nirvichara);
c. Elation Cognitive Trance (=Ananda-nugat Sampragyat
Samadhi);
d. Egoism Cognitive Trance (=Asmita-nugat Sampragyat
Samadhi). (Sutra 17)
2. Ultra-cognitive Trance (=Asampragyat Samadhi). (Sutra 18)
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To achieve these Trances (=Samadhis) various methods various means
are explained (Sutra 19-20). Achievement of Trance (=Samadhi) is based
on the speed of performing the means and level of Desirelessness
(=Vairagya) (detachment from external world and also nature and its
qualities/properties) (Sutra 21-22).
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Here Maharishi Pantanjali advises the concept of Surrender to GOD
(=Ishwar-pranidhana) (Sutra 23). According to him, as advised in Vedic
Literature also, GOD (=Ishwar) is the Supreme SOUL (=Purusha),
unaffected by any afflictions, actions, fruits of actions or by any inner
impressions of desires or traces of any action (Sutra 24). He is the
complete manifestation of the seed of omniscience (Sutra 25),
unconditioned by time, He is the teacher of even the most ancient teachers
(Sutra 26), and is named as Aum (Sutra 27).
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After that various hurdles / obstacles for performance of the Yogic
practices are defined (Sutra 30-31), and the suggests a powerful way to
come out of theses hurdles, that is, to get the shelter of Divine Soul
(God) (Sutra 32).
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Now to achieve the stability of state of mind, various means of purifying
the mind (=parikarmas) are advised; and by achieving the stability
Maharishi Patanjali explain the powers of mind (Chitta) (Sutra 34
40). On achieving the state of stability, one can concentrate on any object
or subject of external world which includes from the smallest particle of
atom to the largest sky.
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Four type of Trance (=Samadhi) are explained starting from Savitarka
to Nirvichara Cognitive Trance (=Sampragyat Samadhi), and these
four types are termed as Seeded Trance (=Sabeej Samadhis). (Sutra 42 -
46). With the achievement of these Trances (=samadhis) Yogi is able to
know the real knowledge of all objects starting from Earth to Nature
(Sutra 45). He gets the Cognitive Faculty (which of full of truth only)
(=Ritambhara-pragya) which is the best from all other comprehension
(Pramanas), since with this, Yogi himself realizes the truth about the
11
concentrated object (Sutra 48 49). With the Cognitive Faculty
(=Ritambhara-Pragya) traces of all other types of knowledge (pramana)
stops (Sutra 50). In the end the way of achievement of Seedless Trance
(Nirbeeja-samadhi) which is also called as Ultra-cognitive Trance
(Asampragyat-samadhi) is explained (Sutra 51).
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Sadhan-pada
(ON PRACTICE OF YOGA)
RII 9IT
Under this Chapter there are 55 Sutras. Patanjali has started with the
Yoga of Action (=Kriya-yog) for the people who has the distracted state
of mind (=Vkishpta Category). Yoga of Acation (=Kriya-Yog) consists
of three parts i.e. Purificatory Action (=Tapa), Study (=Swadhyaya),
and Surrender to GOD (=Iswhar-parnidhana) (Sutra 1). These are also
part of Eight-Fold Yoga (=Astang-yoga) and counted under Observances
(=Niyama). Yoga of Action (=Kriya-yog) helps the Yogi (=sadhak) to
reduce the level of afflictions and to bring about Trance (Sutra 2).
12
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Afflictions are the acts and / or knowledge disturbing the state of mind
(Chitta) and moving the man towards external world. Afflictions are
five in numbers namely Nescience (=Avidya), Egoism (=Asmita),
Attachment (=Raga), Aversion / Hatred (=Dvesha) and Fear of Death
(=Abhinivesha) which is also termed as Sense of Self Preservation.
Nescience is the mother of other four afflictions. Nescience is the wrong
and / or opposite knowledge; Egoism (=Asmita) is to consider the
properties of Mind (Chitta) as of Soul and act accordingly; Attachment
(=Raga) is of the external and internal objects other than Self (Soul),
and other favorable human-beings i.e. mother / father / spouse / children
/ friends etc); Aversion / Hatred (=Dvesha) is towards things / persons
which comes in the way of enjoying favorable things and persons for
self and / or favorable persons (i.e. relatives and friends)); and Fear of
Death (=Abinevesha) is sense of self preservation. (Sutra 5 9).
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It is explained till the Nescience (=Avidya) remains in the mind (Chitta),
the Soul keeps on taking births in various bodies and leaves the bodies
13
i.e. dies and gets various types of pains. Actions (=Karmas) performed
by a state of mind, which is effected by nescience (=Avidya) bears fruits
in three ways i.e. Jaati (taking birth in various types of bodies various
living beings i.e. animals, birds, man etc), Aayu (living a time span of
life in that body), and Bhog (experiencing the various types of objects
and things for the survival of that particular body, made of nature through
sense-organs). These Jaati, Aayu and Bhog give pleasure and pain to the
Soul through Mind. (Sutras 13-14).
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Whatever achieved from the sense-organs by way of nature is totally
painful, even though persons feel pleasure in getting them in the life-
time. This painfulness is of four types (Sutra 15).
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There of four parts of Yogic philosophy i.e. Avoidable (=Heya), Cause
of Avoidable (=Heya-hetu), Removal (=Hana) and Means of Removal
(=Hanopaya). Avoidable (=Heya) is that pain which has not come yet
but can be faced in future (Sutra 16). Cause of Avoidable (=Heya-Hetu)
i.e. Cause of Pain is attachment of Soul with Nature (Sutra 17). Properties
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and Functions of Nature are explained in Sutra 18 and 19, and that of
Soul in Sutra 20. All functions of nature are for the Soul only (Sutra 21)
and what is the achievement from the attachment of Soul with the nature
is explained in Sutra 23. The root cause for the attachment of Soul with
the nature is Nescience (=Avidya) (Sutra 24). Removal (=Hana) of
Nescience effects the removal of conjunction of the Soul and Nature is
called the Salvation (Sutra 25). To achieve the salvation, the ultimate
necessity is undisturbed Discriminative Knowledge (=Vivek-khyati) i.e.
the practical distinctive knowledge of the properties and functions of
Soul and Nature separately (Sutra 26).
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To achieve the Discriminative Knowledge (=Vivek-khyati), Maharishi
Patanjali had advised Eight-fold Yoga (=Astang-Yog) i.e. Restraint
(=Yama), Observances (=Niyama), Posture (=Asans), Regulation of
Breath (=Pranayama), Abstraction (=Pratyahar), Concentration
(=Dharna), Meditation (=Dhyan) and Trance (=Samadhi) (Sutra 28
29).
15
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Restraint (=Yama) are the eternal vows or abstentions which are
essentially to be observed in all spirits by the Sadhak = Yogi. These are
five in number :
a. Non-Violence (=Ahinsa) that is to performed always, in all respects
i.e. by words, by thinking, by action of body towards every living being;
b. Veracity (=Satya) = non-lying;
c. Abstinence from Theft (=Aasteya) = non-covetousness;
d. Continence (=Brahmcharya) = non-sexuality; and
e. Abstinence from avariciousness (=Aaprigriha) = non-possiveness
(Sutra 30).
These Restraints (=Yamas) are to be performed always, under all
circumstances, without any excuses. (Sutra 31)
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NH4 7 T 4 I I II 40I TI "I TI; II
9 I4-4TI R IT 9TIII TI R TIJ (R =)
RIIT TI 4I TI 99IH, -II, 9 4 T I I I TR 94IT T
TII HI (R =)J
Observances (=Niyama) these are five observances, namely
a. Cleanliness (=Sauch) purity for mind and body as well;
b. Contentment (=Santosha);
c. Purficatory Action (=Tapa) austerity;
16
d. Study (=Swaadhyaaya) Study of books explaining salvation i.e
the process of detachment of soul from matter and Study of Self and / or
God.
e. Surrender to GOD (=Ishwar-pranidhaan) (Sutra 32).
4 I R 4I 9I H
-II H -I I T -I 7 TI;
RI 'I II 'I R 4 9 5'III TT 9 RI I;
9 II H"I I -I I TI TI IH"I;
4I4I4 I I -III TI I 44 TI 44;
s -4-9 "III s -4 T 9 R9 "IJ (R =)
To avoid the feelings and acts of Violence, various means and types of
violence are explained. One is not only responsible for the violence done
by himself, but he is also responsible for the violence got done through
others and also for the violence done by others but supported by him in
either way i.e. by thinking, words or action. The causes of violence are
described as greed, anger and illusion. (Sutra 33).
Aphorism 35 to 39 explains the achievements to the Yogi by performing
Restraints (=Yamas) and Sutra 40 to 45 explains the achievement of
performing Observances (=Niyamas).
RI T 4HII I TI4I TI 9 "I F9 "I I T , RI T 9 TII TI
4I4I T4I 4I J 44 T 9 II T s RI TI TI 'I I I,
4 4 T RI R T4Is s , I 4I II 9 7RT II RI
(RI, 4IHI, T "II) RI TI I 4 TI 'I I I J RI T TI"II HI I,
4I I I I TI 4I 9 4 T 4"I I 4I R == T4I 4I J
4I R =; R = 4I T 99IH R I 4IH R74I = 79HI4I TI
4"I T4I 4I , I 4I R R 4I T R4T 99IH R I
4IH R74I = 79HI4I TI 4"I T4I 4I J
17
Posture (=Asana) Yogic posture mainly the Sidhasan, Padmasan or
Ardh-padmasan used for meditation (Sutra 46). Means of achieving the
posture (=Asans) are explained which are termed as stopping of all
movements and concentration in Sky and / or God (Sutra 47) and result
of such achievement is to get rid of all type of Dwandas, i.e. pleasure
and pain, losses and gains, thrust and hunger etc (Sutra 48).
4I R 4I T H4 794I R7IR, 9T IR I I -9T IR TI
T -I T4I 4I J 4I R ' IR R7 T 79I4 T F9 RI
4I4I TI I TI II ITI-I 4 9II RI9vI TI TI
4I , 7RTI 9"II 4 I I T RIIT TI 4II 4II I I-'4IR,
RT - IT II T (R )J
Regulation of Breath (=Pranayama) Suspending or Controlling
Breadth and is four types. Theses four types of explained in Sutras 50
and 51. With the success of Pranayama, yogi gets the ability to
concentrate the mind (Chitta) and traces of Nescience (=Avidya) also
reduces in the mind (Sutra 52 53).
4I R ;-; HI 9 TI T 9 I"II4II TI 4"I T4I 4I , 7I -4IR-9 -4IR
T TI 4"I T R I J 9 I"II4I T R7 I 9 RIIT T
II"II T 4I 4I 9 I' I , II 7RT HvI 9 TI-I = I T I4"I =
40IT TI I-I I I (R ;-;=)J
Abstraction (=Pratyahara) means Withdrawal of senses from external
objects / outside world (Sutra 54) and in sutra 55 the achievement of
abstraction (=Pratyahara) is explained.
4I R ; 9 4II TI 4"I T4I 4I II sT 4I TI 9 -9
4'I4 T RII RI I T HvI T 4F9 T F9 I 7II J 9 4II T
R7 I 7I 9 sT 4I T 9 = R4I '7 4-ITII I 7I (R ;;)J
18
Vibhuti-pada
(ON ATTAINMENTS)
4I 9IT
Vibhuti-pada consists of 55 sutras. It starts with the explaining the
concepts of last three parts of Eight-fold Yoga (=Astang-yog).
4I 9IT ;; R J sR TI II '7I 4I T II"II,
4I I RII T 4I4I R I I J
Concentration (=Dharna) means fixing the affairs of mind (Chitta)
on a single particular object and / or subject (Sutra 1).
II"I TI I T HvI TI TR T T -I 4-I 'I HII = I IIJ sR
RIIT TI 4'I4 TI s T I I I J R J
Meditation (=Dhyana) means intense contemplation of the nature of
object and / or subject of concentration (Sutra 2).
4I R T RI 4I TI I II"II T 4'I4 T I T RI 9 4I
TI HHI IJ
Trance (=Samadhi) means complete merging consciousness with the
object and / or subject of medication, i.e. knowing the medicated object
/ subject only, in complete terms, and forgetting oneself (Sutra 3).
RII TI I9 I4 T 7 4I 4 4 4 T 4F9 I TI 9 TI-I T
I 4I 9 4F9 TI I I H 7I4 II 9 "I F9 "I IHH 4'I4 T
4F9 TI I I I RII J 4I R =J
The practice of Concentration (=Dharna), Meditation (=Dhyana) and
Trance (=Samadhi) upon one object and / or subject is called Sanyama
(Sutra 4). By the mastery of Sanyama, yogi achieves the light of knowl-
edge and its practice is to be accomplished in stages. These Concentra-
tion, Meditation and Trance are the internal or direct means of achieving
19
the Cognized Trance (=Sampragyat Samadhi), on the other hand these
are outside supporters for achieving the Ultra-cognized Trance
(=Asampragyat Samadhi). (Sutra 7 8).
4I R T RI II"II, 4I I RII TI T 4'I4 9 I I R 4
TII J sR R 4 T 74 I 9 4I TI 9 IHI T (= RII 9 I TI
IHI T) T 9 I' I J 4 I II II"II, 4I I RII R9 I
RII T , 7T R9 I RII 4 I I
THI J (R '-)J
The properties of mind which are called as suppressive modification
(=Nirodh-parinama), Trance modification (=Samadhi-parinama) and one-
pointed modification (=aikagrata-parinama) are explained in the Sutras
9 12. With the explanation of these modifications, the characteristic
qualities (dharma), secondary qualities (lakshan) and conditions (avastha)
of objective phenomena (physical objects which are called Bhoota) and
instrumental phenomena (sense organs which are called Indriyan) are
also explained in detail by Vyasa.
4I R R HvI T 9"II I I-9"II, RII-9"II I
TI I-9"III TI 4"I T4I 4I J s I 9"III R sT 4I I
R 4 IH II T I, HI"I I 4II 9"III TI TI 4I J
4I R = T 4I4I 'I 4IR 4I 9 4 T s I , HI"I I
4II 9"III TI 9'7 T4I J
The chapter explains the various types of Attainments (=Vibhutis) which
can be achieved with the help of Sanyama on various objects and / or
subjects. Here Attainment (=vibhuti) means Yogic Powers. From
aphorism 16 onwards various types of Attainments (=Vibhutis) are
explained. The Attainment (=vibhuti) is of two types-
a) where the yogi gets the absolute knowledge on the subject or object
under Sanyama; and
20
b) Where the yogi get the power of mind and / or body (physical).
sR 9IT 4II 4'I4I 9 R 4 R 9 I' I 4IH 4II 4I 4I TI 4"I
T4I 4I J 4I R R 4I 4I TI 4"I II I I J 4I 4I TI
9 TI T
. 7R 4I R 4 T 4'I4 TI 4III I 9 "I F9 "I R TI , 4
IIT R74I THI ; II
. 7R 4I I4I -I 4I 4I 4-I 'I 9 I' TI , 4 44IT
R74I THI J
For the Attainments (=vibhutis) relating to knowledge, the Yogi is to
perform the Sanyama on the particular object / subject only and there is
no requirements of physical actions on the knowledge achieved by him
from Sanyama. The knowledge so achieved, is of permanent in nature
during the life time of Yogi. Examples of some of such Attainments
(=vibhuti) includes from the Aphorism 16 to 32, where the major
Attainments (=vibhutis) are in the nature of absolute knowledge of the
subject / object.
IIT R74I T 9 I' 4I TI R7 4'I4 9 R 4 II II"II,
4I I RII TI TI I I , sRT TR 4 44I 4-I 'I T TI s
I4-4TI I , I 7R 9 I' I 9 TR -IT 9 44I T
I4-4TI I J sR 9 TI R 9 I' I 4I T IIs R9vI I ,
7I T 74 94 I J sR 9 TI T R74I TI 4"I 4I R R =
T 4 F9 R T4I 4I , 7I 4I 4I (T TI I T T) 44I
IIT J
On the other hand there are some Attainments (=vibhuti), where the
Yogi has to act physically also, according to the knowledge achieved by
him from the Sanyama. These Attainments (=vibhutis) are called
Practical Attainment (=Vibhuti) (which is termed as practical physical /
21
mental power). The following yogic powers are the example of such
Attainments (=vibhutis):
T R I T 4I 4I T 9 I' 4I TI , R4 T 4'I4 R 9 I' I T
RI, -IT 44I4-I 'I T I I4-4TI I , 4 44IT R74I
TI J R74I 44IT R74I T 7I
Knowledge of earlier birth (Sutra 18),
Power of disappearance of physical body (Sutra 21),
Power of friendliness (Sutra 23),
Achievement of Physical powers of elephant (Sutra 24),
Power to control hunger and thrust (Sutra 30),
Power to enter into the body of other living being (Sutra 38),
Power to remain untouched with water, thrones etc (Sutra 39),
Glowing of Body (Sutra 40),
Power to hear the sounds (said to be unhearable) (Sutra 41),
Power to move / walk into Space / Sky (Sutra 42),
Powers of attenuation and others siddhis (anima etc)
(Sutra 44 46),
Super power of mind by victory over sense-organs (Sutra 47-48),
9 4 7I TI I (4I R );
II I T R7 (4I R );
IT R74I (4I R =);
H IT T R7 (4I R );
I -99IRI 4 vI R7 (4I R =);
9--I 9 4 -I R7 (4I R =);
7H, 9 T, T"7T IT R R I T R7 (4I R =);
-I T I 74I T R7 (4I R );
T4 -ITI TI R T R7 (4I R );
ITI-I T R7 (4I R );
22
"II IT R74I (4I R -);
sT 4 74 T R74I (4I R '-);
One who recognizes the distinction between the mind and the Soul, he
achieves the supremacy over all states of being and omniscience (Sutra
49). By remaining desire-less on the above achievements also, the seeds
of bondage are destroyed and Yogi is above to get state of Salvation
(Sutra 50).
4I R T RI 7I 4I 7 I 9 5'I T I TI TI RIIITI T
H I , 7R RI 9TIII TI 4III I I RI II4IT 9TIII T 4I4
T R7 9 I' I 7I ; II 4I R ; 'I 97H 4 9 9IT
T T s R74I R I 4 I4 I 9 4I TI T 4~4 T 9 I' I J
In aphorism 54, Patanjali explains the properties, qualities of
Discriminative Knowledge (=Vivekajgyan). He says it is the intuitional,
has everything for its sphere of operation, has all-condition for its sphere
of operation and has no succession.
4I R ; 'I 97H 44 T7 I T 4-I 'III TI 4"I T J
7T RI 44 T7-I IT (= 9 9 II R 79I I 4IHI); RI
9TIII TI 4'I4 I 4IHI; 4 T 9 II T I, II RI 9TIII T
4II 9"III T I 4IHI I I J
In the end of this pada Maharishi Patanjali explains that by achieving
the purity of mind as comparable to purity of Soul, the Yogi is able to
get the salvation (Sutra 55).
sR 9IT T 'I 97H 4 9 9IT T T 7I 4I 7 I
II s TI I T -I 74I T RII TI 9 I' T H I , 4 T 4~4 TI 9 I'
T RI I 7II J 4I R ;;J
23
Kaivalya-Pada
(ON SALVATION)
T 4~49IT
This pada contains 34 Sutra. Salvation (=Kaivalya), is which the ultimate
goal of the Yogi, means detachment of Soul from the Nature. It deals
with the Sanskara i.e. impressions available in the Mind (Chitta)
created by the mental, oral or physical actions during the endless cycle
of birth and rationale behind the necessity of erasing these impressions.
sR 9IT T H = R J T 4~4, 7I T I4 74 TI I RII T
H4 4 4I TI 7 -4 , TI I9 I4 T II TI 9 T II R
7 7IIJ sR 9IT HvII R TII = T 4IRII 7I T 44 T
IRT, 4IHT I -IT TI R , TI 4I 9 4 T 44 H T4I
4I J 4 4IRI4 7-"I T N IHI 44 T TI R ,
II I I 9 I' s R TII = 4IRI TI '7 TI TI I4-4T ,
sRTI sR 9IT 4"I T4I 4I J
The chapter starts with the concept of attainments (= Siddhis). There are
five types of attainments i.e. by birth, by medication, by Mantra, by
Purificatory Action (=Tapa) and by Trance (=Samadhi) (Sutra 1). In the
next birth the body is created by the filling of natures particles according
the actions (=Karmas) of the human beings (Sutra 2). Depending on the
attainments (=siddhis), various type of mindsets can be created by the
Yogi (Sutra 4) and these mindsets are controllable by the Natural Mind
(Chitta) available in this body since start of birth-cycle. Only the mind
created by the meditation (=Samadhi) is free from impressions of human
actions (=Sanskaras) (Sutra 6).
sR 9IT TI II 9I H 9 TI T R74I T 4"I R I I , 7I T 7,
24
I 'II, , 9 I RII 74 I (4I R )J R 7I4
9"II TR 9 TI R I I II 4II 4I 4I T -II T 9 I' TR
9TI R I , sRTI 4"I T4I 4I J 79I4 4II 9TI 7IT
R74I T 9 I' R 4II 9 TI T HvI 9 I' T4 7I 7R I "IHvI
T F9 4I R TI 4I J 4 RI 9 TI T HvI T HvI (7I
T TI IT v4 TI 9"II , II R -I TI I 7-"I
T 4 4II 74 T RII HI I ) R R HIH I J (R ;) T 4H
I RII R I HvI 4IRI I I J (R )
All type of Actions (=Karma) of Yogi are free from the pious and sins
(=Punya and Papa) where as Karma of other human beings are of
three types i.e. pious (Punya), sins (papa), and mixture of the two (Sutra
7). According the nature of karma the impressions are created in the
Mind (Chitta) (Sutra 8). Since the desire to live is eternal, impressions
are also beginningless (Sutra 10). These endless impressions are being
held together by cause, effect, basis and support. These impressions are
controlled by controlling these four roots (Sutra 11).
4I R 'I 97H 9'7 T T 4I T T 9 "4-9I9 R I
, 7T 4 444I T T 9 TI T II 9I9T , 9 "4T I
N T I J 7 TI T RI HvI 4IRI T I4 I
(R )J 74 T TII 4 I R HvII 4IRII TI IT I I I
R7 I I (R )J 4I R T RI , 9H, IN4 I IH
F9 HI TI"II R 4IRII TI R I I I s HI TI"II TI II4 I
9 4IRI TI I II4 I 7II J
The knowledge of various objects / subject is created in the mind (Chitta)
only when the mind is attached to the particular subject / object (Sutra
17). Since the vriti (modification) can be created only when the mind
gets attached to the particular object / subject. So the only a particular
modification (=vriti) is available in the mind (Chitta) at a particular
25
time and this is called the knowledge of particular subject / object in the
mind and all other modifications (=vritis) are unknown in the mind
(Chitta) at that particular time. When the mind (Chitta) will get attached
to the other object / subject, then at that time that modification (=vriti)
will be known in the mind (Chitta). On the other hand all the
modifications (=vritis) are always known to the Soul (Pursha), since he
is not changeable in himself (Sutra 18).
4I R ' 'I 97H 9'7 T T HvI IO 4'I4 R 79I T
9 II 4IHI I R , HvI TI 7 IO 4'I4 R R7 I I I 4 4'I4
HvI I I I I 7R 4'I4 R R7 I I 4 4'I4 HvI I
I IJ 44I T 4 vI4I I , 7 = HvI TR 4 ' 4'I4 R
R7 I I J sRH4 T R4 T 4H T 4 vI HvI 79HI I ,
4 HvI 7R 4 ' 4'I4 4-I 'I TI I TII , II 7R TIH 4
4 vI4I HvI I J 7 HvI T R 4'I4 ' 4 R R7 I I ,
4 4'I4 ' 4 HvI I I 7II , I 4 I I 7I J 9
T R I sR HvI TI 4I 7I 9 5'I , 7R HvI T 4 vI4I RTI I
, 44I T 9 5'I TI 9"II TI 4I J (R )J
Soul (Pursha) is the observer and receiver of the modifications (=vritis)
available in the mind (Chitta) and acts according to the modifications
(=vritis) available through the mind (Sutra 22). The mind (Chitta) is
full of endless impressions created during infinite life-cycle of Soul.
But these impressions are not for itself, since it the made of nature and
nature is for the benefit of Purusha (Soul) (Sutra 24).
4I R T RI II = 9 5'I HvI T 4 vI4I TI II II 4 4 vI4I
HvI F9 9II 9TII T H I T 9 5'I F9 RvII TI II , II 9 5'I
7 4 vI4I T RI 44I T 4IHI I I J R 'I 97H
T T HvI, II T 7-"I T 4 4II , R 4 4IRII
R H I I J 9 4 4IRI4 7RT 9 H4 I T 9 4I 9 5'I
26
T H4 I , 44I T HvI 9 T Rv4, 7 I "II R H T I
I R 9II II 9 R II 4 = II T 9 4I 7 TI R7 T
4IHI J
Last 10 aphorisms explain the practical aspects of achieving salvation
(kaivalya). For detailed please see our book.
sR 9IT T R I I 9 I' T 44IT I TI 4-I 'I F9 4I4I
T J sT 4I4I I 4I II'4 T I J
Satish Arya
R-I I4