Patanjali Yoga Darshan

Patanjali Yoga Darshan
The Yoga Philosophy of Maharshi Patanjali

Other English Titles published by
Swami Shivom Tirth Ashram
Shri Guru Gita

The Divine Song of the Guru
The Second Dawn

Revival of Shaktipat Knowledge
Churning of the Heart: Volume One

Introduction to Spiritual Life
Churning of the Heart: Volume Two

Memories of Maharajshri
Churning of the Heart: Volume Three

Union With the Infinite
Guide to Shaktipat
Sadhanpath : Trek Of Spirituality
Jnana Kiran
Rays Of Ancient Wisdom
Patanjali Yoga Darshan
The Yoga Philosophy of Maharshi Patanjali
Commentary By
H.H. Swami Vishnu Tirthji Maharaj
SWAMI SHIVOM TIRTH ASHRAM

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This work was originally published in 1956 by the Yogashri Peeth Trust,
Rishikesh, India, in Hindi, with the title Patanjali Yoga Darshan.
© Copyright 2006 Swami Shivom Tirth and Swami Shiv Mangal Tirth.
All rights reserved, including the right of reproduction, in whole or in part in
any form.
Cover design by Mamta Dalal, Mad Artworks, CA.

Printed in the United States of America.
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ISBN [10 Digit] : 0-9676306-5-7

ISBN [13 Digit] : 978-0-9676306-5-6
Library of Congress Control Number: 2005910813

Publisher’s Note
Patanjali’s Yoga Darshan, is considered one of the six schools of

Indian philosophy, wherein the various states of spiritual practice,
obstacles and supporting practices have been described in great de-
tail. This philosophy is extremely useful to spiritual aspirants. The
detailed explanations of the progressive states of the chitta (mind-
stuff) that has been provided in this treatise, is not available anywhere
else. His Holiness Swami Vishnu Tirth Maharaj has written a com-
mentary on this text in his unique style, which is of special impor-
tance to spiritual aspirants.
In 1955-56, Swami Vishnu Tirth Maharaj stayed in Uttar Kashi

and he gave sermons on Yoga Darshan. The aphorism on which
Maharajshri would elaborate on a given day, he would also write the
commentary on that aphorism on the same day. Those very notes
were later published in the form of a book (in Hindi) and presented
here is the English translation of this unique commentary.
- Swami Shivom Tirth

PATANJALI YOGA D ARSHAN 7
Prologue
The Yoga Darshan of Patanjali is the supreme, most recognized and

most important text on the science of Indian spirituality and
Psychology. For the benefit of spiritual aspirants many commentar-
ies have been composed on this in Sanskrit and Hindi, amongst
which, the commentary by the great sage Vyasa and the commen-
tary on it by Vachaspati Mishra and the ancient texts are considered
the most authoritative. This is another attempt along the same lines
in which an effort has been made to explain the aphorisms in a
concise and simple language.
Amongst spiritual enquirers there are some people who believe
that yogic practices are not necessary for attaining liberation. They
believe that understanding Vedanta through shravan (study), mannan
(contemplation) and nidhidhyasan (meditation) is enough. However,
one thing that deserves special attention is that before study, contem-
plation and meditation, it is mandated that one attain the purifica-
tion of the chitta through the four limbs of sadhana (spiritual practice).
Unless the foundation has been solidified through the purification
of the chitta, it is meaningless to hope that the study, contemplation
and meditation of the MahaVakyas (the great pronouncements) will
bear fruit. The goal of Yoga Darshan of Patanjali is the purification of
the Chitta, which is clear from the definition of yoga – ‘Yogashchittavritti
nirodhah.”
There is no notable difference between the four limbs of sadhana
and Ashtanga Yoga (the eight limbs of Yoga) other than Pranayaam (con-
trol of prana or breath). Nonetheless, His Holiness Bhagwan
Shankaracharya has sought the support of the science of Yoga on
many occasions in Aparoksha-Anubhuti and Vivek Chudamani. In the Brahma
Sutras, ‘Aytena yogaha pratyuktaha’ [Chap. II 1.3], [By this the yoga phi-
8 The Yoga Philosophy of Maharshi Patanjali
losophy is (also) refuted) and along with it on the basis of the ‘Shankar
Bhashya’ (commentary by Shankara), some people harbor a negative
opinion towards the practice of yoga. However, it must be noted that
this aphorism refutes only the dominance of Sankhya philosophy,
not the process of Yoga (See Chap. II Section 1.1 of the Brahma
Sutras]. The philosophy that is referred to in the commentary, is not
the philosophy of Patanjali because ‘Atha tattva darshanopaayo yogaha’ must
be treated as the statement which sets the context for this aphorism.
In light of this statement, it seems that it was an altogether different
science that was being refuted, which is not available anymore.
First Pada (Section I)
The Atma, Self and the buddhi, intellect are two distinct entities.
The Self is a sentient, conscious Purusha (the Life-principle; the indi-
vidualized aspect of the eternal consciousness) and the intellect is an
extension of the unsentient, inanimate Prakriti [aboriginal nature, the
Creative principle]. However only when the Self unites with the in-
tellect, it is identified as the jnyata (knower), dhyata (observer or seeker),
pramata (subject exercising the function of knowing) or drishta (wit-
ness, the observer) because without intellect it (the Self) cannot know
anything. The reflections of the objects in the external world con-
tinue to fall on the chitta (the mind-stuff) and the chitta, on its own
accord, depending on the quality of sattva (harmonious qualities), raja
(quality of activity) or tamo (quality of inertia) guna, continues to
transform itself into peaceful, active and inertial states respectively.
The Self, having established itself in the intellect, It begins to experi-
ence these qualities. These vibrations or modifications of the chitta are
called vrittis. Since the Self has become an observer of these, It has
forgotten its original form. In the seeming absence of these vrittis, by
virtue of their suppression, It once again establishes itself within its
original self. Hence the yoga (union with the true self) as a conse-
quence of the suppression of the vrittis or the modifications in the
chitta has been prescribed in this scripture.

When the five jnanendriyas (faculties of perception) operate in
conjunction with the mind as the doors that bring the reflection of
the external objects onto the chitta, at that time, they are considered to
be extroverted. Once they become introverted or inward facing, their
relationship with the external objects ceases to exist. For this one
must practice vivek (discreton), vairagya (detachment ) in conjunction
with a number of other strategies. These endeavors must be performed
with shraddha (complete faith), virya (self-effort), in accordance with
the smrutis (code of conduct as stated in the scriptures), samadhi (total
concentration or meditation) and prajna (wisdom, knowledge). With
faith accompanied by reverence and open-mindedness, inspired and
encouraged through his self-effort, on being purified of tamo guna and
rajo guna (the inertial and disturbing qualities) by adhering to the smrutis,
having suppressed samprajnat (a meditative state wherein mental activ-
ity still exists) through samadhi (meditation), and after Ritambara prajna
(knowledge of the truth, intelligence saturated with truth) has dawned
through prajna (wisdom; intellectual insight), and once that too has
been suppressed, the soul, after attaining Nirbij Samadhi (seedless
samadhi) is established in its original self. When the soul unites with
the intellect it is called jiva (an individual being), similarly when it
unites with the universal intellect of the Supreme Being, in other
words the Mahat-tattva (the great principle, the sum total of all mate-
rial energy), it is then called Ishwara (God, the Supreme One).
Second Pada (Section II)
In the second section, all the aspects of sadhana, spiritual prac-

tice, have been expounded in detail. In this section, spiritual practice
has been classified into four categories – (1) Heya (that which is to be
ended or abandoned), (2) Heya-Hetu (hetu (the cause or reason of) the
heya), (3) Haan (destruction, eradication) and (4) Haanopaaya (the means
by which to destroy or eradicate).
That which must be ended (Hetu) is suffering. The reason for
this suffering are the five kleshas, amongst which avidya (false knowl-
edge or ignorance) is the most significant. For the destruction (Haan)
of avidya, false knowledge, the practice of Kriya-Yoga (yoga of action)
and Ashtanga Yoga (the eight fold path of yoga) has been prescribed.
However, the actual cause of this destruction is not Kriya-Koga or
Ashtanga Yoga. Their usefulness is limited to simply removing the veil
that covers the light of knowledge. As this veil becomes thinner with
the continuation of sadhana, spiritual practice, the luminosity of knowl-
edge progressively increases and when the veil is completely erased,
the full luminosity of knowledge removes the darkness of avidya, just
as the sun dispels darkness.
This ray of knowledge has been called vivek-khyati (the pristine
awareness of Reality, power of discrimination) here, thus vivek-khyati
is the haanopaaya, the means of eradication. The sequence of progres-
sion of the abovementioned ray of knowledge comprises of seven
stages, which begin with the thinning out of the layers of sattva guna
(harmonious qualities) once the filthy impediments of tamo guna (in-
ertial qualities) and rajo guna (disturbing qualities) have been weak-
ened. As the sattva guna (harmonious qualities) continue to appreciate,
the layers march towards their eradication and the radiance of knowl-
edge continues to increase, it in fact increases to a point where finally,
vivek-khyati, begins to shines forth.
Third Pada (Section III)
Vibhutis, that is, Siddhis or miraculous spiritual powers, have been

elaborated upon in the third section. The spiritual practices to attain
these siddhis have been illustrated here. All these spiritual powers are
the steps that lead to samadhi, however, it is essential with samadhi that
the specific objective for attaining the desired siddhi for which the
spiritual practice is being performed, that objective or subject must
remain the unwavering focus in dharana, dhyana and samadhi. Dharana is
concentration wherein one focuses his total attention on a particular
external or mental object. Dhyana is the succeeding state wherein the
mental fluctuations attain equilibrium. Samadhi is the state of trance

or meditation. It signifies an advanced state of dhyana wherein the
consciousness loses the sense of separation with the object of medi-
tation. The object on which one concentrates, if that object is not
retained until samadhi – in between one starts contemplating on an-
other object instead of the chosen one, then one cannot attained the
desired siddhi. The state where dharana, dhyana and Samadhi, all focus on
the same unique object (of contemplation), it is called ‘Sanyama’, which
is the distinctive keyword of Patanjali’s philosophy. Hence, it is es-
sential that a spiritual aspirant master Sanyama before initiating his
practices for the attainment of siddhis.
However, siddhis are of no use in attaining kaivalya (liberation,
absolute unity or eternal happiness), which is categorically stated in
the last sutra (stanza or aphorism) of this section, but they are impor-
tant for the sole purpose of study and increasing one’s faith. One
must progress his or her spiritual practice along the lines of the se-
quence prescribed in this section for attaining siddhis. Only then, it is
appropriate for an individual to hope for any success as mentioned in
the sixth stanza of this section. Along with the siddhis, spiritual pow-
ers, the states that are attained by the yogi (follower of the Yoga
system) have been classified into the following four states – Madhumati,
Madhupratika, vishoka and samskara-shesha.
The true purpose of the study of yoga is to attain Atma-jnana
(knowledge of the Self) and to attain the knowledge of the Self, it is
essential for a yogi to pass through the above-mentioned states. The
means to obtaining the knowledge of the Purusha, the eternal life
principle or the Self, has been illustrated in the 35th stanza. Sanyama is
indispensable for the knowledge of the Self. Knowledge of Purusha,
the Self must be considered to be the essential goal of the third
section.
Fourth Pada (Section IV)
The fruit of Yoga-Anusthan (practice of Yoga), which is described

in the Sadhan Pada, is said to be jnana-dipti (the radiance of knowl-

edge shines forth) ending into vivek-khyati (the pristine awareness of
Reality, power of discrimination) along with the progressive eradica-
tion of impurities. From this, it is crystal clear that even samadhi is
merely a means or spiritual practice, not the goal to be achieved. The
objective is the state of kaivalya – liberation or absolute unity, and it is
only possible when total or complete awareness (vivek-khyati) has been
achieved. It is none other than this total pristine awareness which has
been addressed here as Dharmamegh (stanza 29 and 30). Only then one
is freed from kleshas (afflictions of the mind) and action.
Yoga Darshan is one of the six Indian philosophies. It must be
understood as the philosophy of Indian psychology. Along with psy-
chology, it contains the means and practices for controlling the mind
and the progressive states of nirvikalpa samadhi (meditative state wherein
one is free from change and devoid of thought or any mental fluctua-
tions) have also been clearly illustrated. The achievements of western
psychologists are of a much lower quality compared to this.
Since manonigraha (control of the mind) is indispensable for each
and every spiritual aspirant, the usefulness of this philosophy is con-
sistent for the entire human race, irrespective of their caste, creed or
any other belief systems. Like the jnana-margis (those who follow the
path of knowledge), bhakti-margis (those who follow the path of devo-
tion) too, are often times unable to appreciate the need of this phi-
losophy. The reality is that, in the absence of the first two limbs
(Yama=restraint or adherence to moral rules and Niyama=personal
attitudes or observances) of Ashtanga Yoga (the eight limbs of Yoga),
attainment of the Absolute Truth is a mere dream. ‘Devotion does
not have a place in Yoga Darshan’ – that is not the case. The univer-
sality of the stanzas ‘Ishwar pranidhanadva’ and ‘Samadi-siddhir Ishwara
pranidhanat’ is so widespread that surrender, love and all other types of
devotional sentiments fall under Ishwar-pranidhan (surrender to the
Lord).
Since the mind is an aspect of prakriti (the creative principle) it
possesses the three gunas or attributes (sattva, rajas and tamas), hence
there is always a dominance of one of the gunas in it. Even though the
essential nature of the Atman, the Self, is perennially free or detached
from prakriti, on uniting with the mind, it is said to be the bhokta (the
enjoyer, one who experiences) of joys and sorrows.
‘Indriyaani hayaanahurvishayaamasteshu gocharaan |

Atmendriya manoyuktam bhokteytyahurmanishinah ||’
English Translation –
‘The senses are the horses, the sense-objects are the paths on which they run.
The Atma (the Self) gets united with the senses and the mind, it seems to be the
bhokta, the experiencer (of pleasure and sorrow).’
- Katopanishad (Part1, Chap.3, verse 4)
Since the Atma is united with the mind, Yoga Darshan had iden-
tified five kleshas (afflictions, sources of sorrow or suffering), which
are distinct from the five vrittis (mental modifications). Hence, much
stress had been laid herein, on the eradication of the kleshas in the
second chapter before discussing the successful outcomes of the spiri-
tual practices pertaining to the vrittis that are mentioned in the first
chapter. Even the Supreme Lord has stated in the Gita that first and
foremost, the purification or crystallization of one’s intellectual, mental
resolve, then the subjugation of ego, force, pride, lust and anger and
only then the dawn of Brahmabhava (feeling of identity with Brahman,
self-realization) and parabhakti (supreme devotion) can occur. It has
also been stated that understanding of the essential-Self can be at-
tained through supreme devotion. Bhakti (devotion) is ranked very
high because a yogi can also be an atheist. Manonigraha (control of the
mind) can lead to both, worldly attainments as well as the Ultimate
Truth, however the greatest amongst the yogis is the one who is fac-
ing the Lord. Hence the words of the Lord –
Yoginaamapi sarveshaam madgatenaantaraatmanaa |

Shraddhaavaan bhajate yo maam sa me yuktatamo matah ||
English Translation –
And amongst all the yogis, he who, with his inner self merged in me,
Worships me with complete faith, he is deemed by me to be the yogi of the highest order.
- Srimad Bhagwad Gita (Chap. VI, verse 47)

For this very reason, yoga, devotion and knowledge are the steps
to the same goal. Keeping these aspects in mind, this commentary on
the Patanjali’s philosophy of Yoga (Yoga Darshan) has been written
in plain and simple language for the benefit of spiritual aspirants. I
am hopeful that the readers will endeavor to extract utmost benefit
from it.
Swami Vishnu Tirth

Narayan Kuti,
Sanyas Ashram, Dewas
The Philosophy of Yoga
Samadhi Pada (On Meditation)
1. Atha yoganushasanam |
‘Now begins the exposition in the discipline of yoga (the disci-

pline of Yoga as taught by the ancient master-teachers).’
The word ‘Atha’ can be used to represent or mean three things,

viz.
1. to mark the beginning of an auspicious task or initiative,
2. to indicate authority or the subject-matter, and
3. to indicate a previous reference or a continuation.
Legend has it that the words ‘ ’ (AUM) and ‘Atha’ , both were
uttered by Lord Brahma1 at the beginning of Creation, hence its us-
age to signify auspiciousness, indicates such a beginning. In the sec-
ond meaning, there is an indication to authority, that is, the subject
that will be expounded herewith, is an independent subject. In the
context of the third meaning, the new subject is initiated with the
expectation that the student is familiar with the subject or spiritual
practice that has already been discussed earlier. Here the first two
meanings are applicable, not the third.
1
Omkaaraschaathshabascha dwavetau brahmanaha pura |
Kantham bhitva vinaryatau tasmaan maangalikavubhau || (Brhan naradiya 1.51.10)
AUM and the sound Atha were the first words that came out of Brahma’s mouth
even before creation. They are both, therefore, causes of auspiciousness.
It must be accepted that the word Yoga is derived from the com-
pound ‘yuja samadhau’, (to concentrate) and not ‘yujir samyogay’ (to unite),
which is evident from Samadhi Pada, the title of the first pada [section
I]. The reverend master Patanjali will be explaining samadhi in this
section, thus the word yoga is indicative of samadhi. Anushasanam [dis-
cipline or school of thought] suggests that this is an independent
science, yet it is infused with the traditions of the earlier masters,
such as yogi Yajnavalkya and others. ‘Atma va arey drushtavyaha shrotavyo
mantavyo nidhidhyasitavyaha.’ (Brihadaranyaka Upanishad), - In this shruti
(that which is transmitted orally or heard directly, for e.g. the Vedas
are considered shrutis) the first and foremost instruction Yajnavalkya
imparted to his spouse Maitreyi, is Atma-Darshan, Self-Realization (to
experience the Self), because ‘What is the nature of the Atma [Self]?
– This cannot be understood prior to the experience and to get this
experience shruti states that –
‘Shaanto daant uparatastitikshuhu samaahito bhutva atmanamatmani pashyati’
(Therefore he who knows it [Brahman] as such becomes calm,
self-controlled, withdrawn from sensual pleasures, forbearing and fo-
cussed, and sees the Self in his own self (body); - Brihadaranyaka
Upanishad).
To become one-pointed, concentrated on the essence of the
Being, one needs Nirodha-Samadhi (asamprajnat Samadhi, state of concen-
tration where all mental fluctuations are in suspension). Satisfaction
or clarification of all doubts can be considered a synonym of Samadhi.
Sham, Dam, Uparati and Titiksha are also different forms of the yoga of
renunciation. Sham must be understood as manonigraha, the control of
the mind, Dam as the control of the senses, Uparati as desisting from
sensual enjoyment or any worldly action and Titiksha as the penance of
enduring difficulties and conflicts. This is the reason why this apho-
rism gives an assurance that the science of Yoga, in the form of satis-
faction and clarification of all doubts, will be elucidated in accor-
dance to the traditional means followed by the ancient masters, through
Sham (control of the mind) and the others, which are the means for
Atma-Darshan (Self-Realization). This is stated in the next aphorism –
2. yogash chitta-vritti-nirodhah |
‘Yoga is the restraint of the vrittis (modifications) of the chitta.’
The modifications of the chitta, the mind-stuff, can be restricted

only through the practice of Yoga. The five karmendriyas, organs of
action (the five powers of speech, grasp, movement, excretion and
reproduction of the mouth, hand, feet, excretory and reproductive
organs respectively) and the five jnanendriyas, the faculties of percep-
tion (the five powers of hearing, touch, sight, taste and smell) are
referred to as the Bahyakaran, the external organs of sense. The mind
(decisive-indecisive aspect), buddhi, the intellect (ability to understand
or reflect upon something), chitta (the mind-stuff) and Ahamkara, ego
(the sense of I-ness or individuality) – these four are referred to as
‘Antahakaran Chatushtaya’, the four-fold inner qualities. The chitta is the
stage or platform for all the ten indriyas or faculties along with the
mind, intellect and ego. The effect on the chitta, of the activities of all
the above, is akin to the waves on water. The disturbances or modifi-
cations (like the waves) caused by this effect are called vrittis, and their
persistent or lasting impressions are called samskaras (accumulated
impressions).
All our physical and mental activities as well as experiences con-
tinue to raise a storm on our chitta. By bringing these under control
one experiences, sees Atma, the inner-Self; under no other circum-
stances can one get that glimpse; just as one can see his own reflection
in water only after the waves have settled, not until then. This has
been stated in the third aphorism.
3. tada drashtuh svarupe ‘vasthanam |
‘Then the Observer is established in his own essential nature.’
Atma, the essential-Self, is distinct from everything, the body,

the indriyas (senses), the mind, buddhi (the intellect), the chitta and
Ahamkara (the ego). However, when It is established in the intellect, It
gets infused with the sense of individuality and It sees the activities
of all the above. When It is separated from the intellect, It does not
see anything. For this very reason the Atma associated with intellect
is called dhrista (witness, observer) and Its original nature separated
from the intellect, is called Swaroop (essential nature). As long as the
vrittis, modifications of the chitta, continue to jump and dance in front
of the chitta, similar to the images that are projected on a cinema
screen, until that time the Atma continues to witness these modifica-
tions and when they are in a suspended state they are not visible
anymore and as a result of their disappearance, the Atma gets estab-
lished in its original form. Prior to this, It not only observes the
modifications, but becomes one with them and forgets its original
self and taking on the form of the chitta starts to believe that these
modifications are its own, as stated in the next aphorism –
4. vritti-sarupyam itaratra |
‘Otherwise, there is self-identification with the mental modifi-

cations.’
Through these two aphorisms, the nature, characteristics and

mutual relationship of both, Atma (the Self) and the chitta have also
been highlighted. Atma, the Self and the chitta are two distinct tattvas or
principles. The Atma is conscious and illuminating - like the Sun. The
chitta is a part of Prakriti [aboriginal nature, the Creative principle]-
inanimate and has to be illuminated – like a book! Nonetheless, when
the light illuminates the book, at that time it exists in the form of the
book and the alphabets written on it and the paper appears colored
with the color of the ink. In a similar way, the light of the Atma,
which is conscious, makes the chitta sentient and transforms its own
self into the chitta. Once the mental modifications are suspended, It is
re-established in its own glory, just like a book in the absence of the
alphabets, that is, the light shining on a blank page! However, its
transformation into or the union with the chitta is still maintained.
The chitta itself, under the influence of sattva, rajas and tamas, as-
sumes different states of calmness, restlessness, sorrow and at times
passive states. On becoming equipped with vikshepas (distractions) that
possess the qualities of one-pointedness in a peaceful state, being
agitated in a fickle state, dull, sad and hateful in an inert state as well
as other similar ones (which are described in aphorism 30 and 31), it
is called ‘Vikshipta’, (one who is fickle or distracted). For samadhi, their
restriction is imperative. In this manner, mudha (dull, inert), kshipta
(diffused or restless), vikshipta (distracted), ekagra (one-pointed) and
nirudhha (restricted or arrested) – have been declared as the five states
of the chitta. To dispel dullness or ignorance, awakening or the dawn
of knowledge is essential. The chitta will proceed towards Niruddha
(restricted state) only when the distractions have been eradicated and
one has become detached from the elixir experienced in one-pointed-
ness.
Laye sambodhayecchittam vikshiptam shamayetpunaha |
Sakashaayam vijaaniyaatsamapraaptam na chaalayet ||
Naswaadayetsukham tatra nihsangaha prajna bhavet |
Nischalam nischaracchittameki kuryatprayatnataha ||
- Mandukya Karika,
Advaita Prakaran (section on Advaita)
As mentioned earlier, the words ‘Yoga’ is a synonymn for ‘Samadhi’.

However, in the second aphorism, its nature is described as ‘chitta vritti
nirodaha’ or restriction of the modifications of the chitta. Here com-
plete restriction or suspension has been called out, hence partail re-
striction also falls within the definition of yoga as well as samadhi.
However, the observer is established in his own Self only in the state
of complete restriction. The qualities of a partially restricted chitta
continue to exist even at this point. These partially restricted states
of samadhi have been described later on.
The natural state or identity of the Atma, the Self, and the chitta
is best illustrated through the example of a transparent crystal and a
red flower placed near it; The crystal does not change its color, but
appears colored in the color of the flower. Next is the description of
the vrittis (modifications of the chitta).
Vrittis
5. vrittayah panchatayyah klishtaklishtah |
‘The five types of vrittis or mental modifications exist in both

forms, klishta (painful or those causing hindrances) as well as aklishta
(those not causing any afflictions or hindrances)’.
The kleshas (afflictions or hindrances) are described in the sec-

ond section. Mental modifications that are infused with klesha are the
causes of bondage and those devoid of klesha do not lead to bondage.
This will be explained later.
6. Pramaan, viparyaya, vikalpa, nidra, smrutayaha |
‘The vrittis, modifications of the chitta, have been classified un-

der five heads, as follows –
(i) Pramaan (real cognition), (ii) Viparyaya (illusive knowledge,
unreal cognition or misconceptions), (iii) Vikalpa (knowledge gained
from words standing for no corresponding objects), (iv) Nidra (sound
sleep), and (v) Smruti (memory).’
7. Pratyakshaanumanaagamaha pramanaani |
‘Pratyaksha (direct perception), Anumaan (inference), Aagam (indi-

rect knowledge through books and hearsay) – are the three kinds of
pramaan or sources of valid ideas.’
The Atma is sentient and illumined, hence It is knowledgeable.

However, when it is united with the intellect, it says, ‘I know’, hence

it is called jnata (the knower). Objects such as a book, a cow or any-
thing else that It knows about, are referred to as jneya (that which is
known). To know something, which is an activity of the intellect, is
called jnana (knowledge). The knower, the knowledge and the known
are collectively referred to as triputi or a triad. At the time when there
is no specific object to be known, the knowledge acquired at that
time is not associated with any object. The knowledge that is ob-
tained by virtue of the fact that any specific object that is to be known,
is limited by name, form, meaning, etc, and the modification that
arise on the chitta due to this knowledge, is called pramaan. ‘Pra’ means
‘excellent’ and ‘Maan’ means ‘to measure’. Thus pramaan is the vritti or
modification of that knowledge which is measured very well. Jneya,
that which is known, is called prameya and jnata, the knower, is called
pramata.
That modification of knowledge, which arises on the chitta by
virtue of direct sight through the eyes, hearing by the ears, touching
with the hands, tasting with the tongue or smelling through the ol-
factory senses, is the only one that is called pratyaksha pramaan or direct
perception. The modification of knowledge (on the chitta) about an
unknown entity through the activities of the intellect based on the
knowledge acquired by directly seeing, hearing, touching, tasting or
smelling that is unknown or not directly perceptible entity, is called
Anumaan (inference); just as one sees the smoke on a distant moun-
tain and perceives a fire there, which is not visible to him. His anumaan
or inference could be incorrect, as he might have considered the fog
in the mountains as smoke and thereby inferred that there is a fire.
The modification of knowledge about an object that one has not
seen or experienced personally, but which has been acquired after
listening to those who have seen or heard it first hand, is called Aagam
(indirect, acquired through hearsay). If the perception of the observer itself
is wrong, then the indirect knowledge acquired by hearsay must also
be considered false. Hence, it is Pratyaksha Jnana (direct perception)
alone that is considered accurate and everyone agrees that has been
verified through direct scrutiny or observation.

Inference provides general knowledge whereas direct perception
provides specific knowledge, just as the foot prints on the path pro-
vide general information that someone has passed, whereas direct
sight provides specific information about his being a friend or a foe.
Many scholars believe that there are more that three types of pramaan,
however from the point of view of a yogi, it is sufficient to classify
these vrittis or modifications into these three types alone. It is possible
that from the standpoint of Nyaya (logic), the other pramaan (direct
perceptions over and above the three mentioned earlier) are neces-
sary.
8. viparyayo mithya-jnanam atad-rupa-pratishtham |
‘Viparyaya (misconception) is a vritti or modification of the chitta

with illusory knowledge since it is based upon what is (known), in-
stead of what it is (the actual form of the object).’
This is akin to seeing a rope on the street and perceiving it as a

snake. Here the knowledge of the snake is false and is the knowledge
of a form which is distinct from a rope. Another example is the per-
ception of silver on seeing a seashell (in the moon light). However, to
regard somebody else’s cow as your own will not be considered viparyaya
or misconception because, even though this is false knowledge, it is
still the knowledge of the same form, i.e. the cow. To consider the
cow as a buffalo would indeed qualify as vaiparyaya, a misconception.
9. shabda-jnananupati-vastu-shunyo vikalpah |
‘That knowledge which is engendered by hearing words and con-

cepts, but has no knowledge (of jneya or that which is to be known) is
called Vikalpa (fantasy).’
This is akin to the knowledge of a ‘heavenly flower’ or of ‘the

horns of a donkey’, which is merely literary knowledge.
10. abhava-pratyayalambana vrittir nidra |
‘That vritti or modification of the chitta, which is dependent

upon Pratyaya (the knowledge of) the abeyance or absence of known
objects, is called Nidra or Sleep.’
The word Pratyaya is indicative of knowledge that is not associ-

ated with any object. This term will be encountered on a number of
occasions in the succeeding text, such as bhava pratyaya (notion of ex-
istence), viraama pratyaya (notion of termination of all worldly ten-
dencies), etc.
Here the knowledge of “absence” indicates that in the state of
deep sleep the mental modifications or tendencies of knowledge are
present in the chitta, however, any specific knowledge about a known
object does not exist, - be it the distinction based on words or mean-
ing. Yet, one is aware of the non-existence or absence of knowledge.
‘I had a sound sleep’ or ‘I did not sleep well’, - this knowledge about
the state of sleep as well as the knowledge about the absence of
awareness or knowledge, leaves its samskaras (impressions) on the chitta;
hence Nidra or Sleep is also a vritti or mental modification.If some-
one raises a doubt that abhava-pratyaya, the knowledge of non-exist-
ence, is persistent in a state of unconsciousness or coma, then he can
be satisfied by the explanation that unconsciousness or the state of
coma is considered to be the stage prior to death, and is not treated as
a distinct state of the chitta. The goal of this scripture is not to elabo-
rate on the subject of death. There are only three states – jagrut (wak-
ing), swapna (dreaming) and sushupti (sleep). The fourth is the Turiya
state of Samadhi, the state where all the modifications of the chitta
are in abeyance or in a restricted state.
11. anubhuta-vishayasanpramosha smritih |
‘Memory is the modification or tendency of not letting go of

an experience about an object or image.’
Whatever is seen, heard or performed, all those subjective expe-

riences continue to etch their samskaras or impressions on the chitta and
they are never destroyed. Whenever situations conducive to them arise,
they are remembered at once, otherwise they remain subdued. The
function of memory is to continually flash them on its own screen.
The thought-waves and the sankalpa and vikalpa (assertion and nega-
tion) that arise in the mind due to memory, the modifications of the
knowledge associated with that is also a type of modification of the
chitta. These five types of vrittis or modifications define the buddhi or
intellect and the drishta (observer) always remains involved in one or
the other. In the following aphorism the means to restrict all these
modifications is presented –
12. abhyasa-vairagyabhyam tan-nirodhah |
‘The nirodha (restraint) of these mental modifications comes

from abhyasa (assiduous practice) and through vairagya (dispassionate
detachment).’
It is also stated in the Srimad Bhagwad Gita –
‘Abhyasena tu Kaunteya vairagyena cha gruhyate’.
‘O Son of Kunti! It can indeed be achieved by practice and de-

tachment.’
13. tatra sthitau yatno ‘bhyasah |
‘The effort or endeavor to establish oneself in that state is called

Abhyasa (assiduous practice).’
As says the Gita –

‘Shanaih shanairuparamed buddhya drhruti grahitayaa |
Atmasanstham manahakrutva nakinchidapi chintayet ||’
‘With his intellect set in firmness, let him attain quietitude little
by little;
With his mind fixed on Atma, the Self, let him not think of
anything else’
- Srimad Bhagwad Gita (Chapter VI, stanza 25)
Vivek (discrimination) is included in abhyasa (practice), because

only after one is able to identify the objects that are not related to the
Atma (the Self), as distinct from the Atma (the Self), can the chitta be
diverted from them. Only then is it possible to advance towards vairagya
(detachment). Practice and discrimination is a pair, through them
one can accomplish the six-fold splendors of Sham (control of the
senses) and others. This requires an unflinching faith.
14. sa tu dirgha-kala-nairantarya-satkarasevito dridha-bhumih |
‘This (practice) is indeed firmly grounded when it is persis-

tently exercised for a long time, without interruption, and with ear-
nest, reverential attention and devotion.’
It is essential that until Yoga is accomplished, the practice must

be continued uninterruptedly and one must engage in this practice
daily at the appointed time with devotion, enthusiasm and equipped
with reverence and awareness. If it is carried out with a lack of sincer-
ity, to kill free time or without regularity, then the practice becomes
weak and sooner or later there is a possibility of it being forsaken.
Knowledge is attained only after the accomplishment of Yoga. Now
the nature of vairagya (detachment) is explained.
15. drishtanushravika-vishaya-vitrishnasya vashikara-sanjna vairagyam |
‘One who has ceased to crave for both types of objects, seen or
heard (unseen), attains the (state of) vairagya (dispassionate detach-
ment) called Vashirkara or perfect mastery (over his senses)’
Absence of craving or desire for worldly objects is indeed vairagya

or detachment, wherein the mind and the senses are free from worldly
desires. Vashikara is the fourth stage of detachment. There are three
stages prior to this namely – (1) Yatmaan, (2) Vyatireka and (3) Ekendriya.
In the first stage called yatmaan, one begins the effort to become de-
tached and rise above the senses. In the second stage of Vyatireka, once
the aspirant has attained some success, he assesses himself to deter-
mine how much detachment he has developed and how much weak-
ness still exists. In the third stage of Ekendriya, the senses are diverted
from the worldly objects, but the mind still remains inclined towards
them. For example, even if our hunger is satiated, the chitta wishes to
know what is being cooked. Even though one has a pure outlook
towards women, the sight is invariably drawn towards their beauty
and glamor. In the fourth stage of Vashikara, both, the mind and the
senses come under ones control and the mind also becomes free from
desires and cravings. Hence this stage is called Vashikara Vairagya (de-
tachment through complete mastery over the senses).
It was mentioned earlier that even after all the modifications of
worldly objects on the chitta have been restricted, the rise and fall of
the three gunas (qualities), viz. sattva (harmonious qualities), rajas (dis-
turbing qualities) and tamas (inertness), still continues to occur. One
can develop attachment for this state too. It is essential to become
detached from this too, because as long as one is not freed from the
three gunas, the inclination for worldly objects is persistent. It is said
in the Gita –
Vishayaa vinivartante niraahaarasya dehinah |
Rasavarjam raso’pyasya param dhristava nivartate ||
‘Sense objects turn away from the abstinent man, though not
the longing for them. His longing ceases when he unites with the
Supreme.’
- Srimad Bhagwad Gita (Chapter II, verse 59)
The same message is conveyed here –
16. tat param purusha-khyater guna-vaitrishnayam |
‘The abovementioned (that detachment) is called param or su-

preme (detachment) when one experiences the Atma as a result of
which, the thirst or craving for the three gunas, namely sattva (harmo-
nious qualities), rajas (disturbing qualitied) and tamas (inertness), is
also quenched.’
On attaining param vairagya or supreme detachment, the aspirant

transcends all the three gunas or constituents. The qualities of such an
aspirant can be found in the XIV chapter of Srimad Bhagwad Gita in
verses 22 to 25.
‘Gunaaguneshu vartantay eti matva na sajjatay’ - The gunas surface and
withdraw within themselves, the chitta too, is comprised of the three
gunas; one or the other guna (quality) comes to the surface with time
while others withdraw, - understanding their nature to be such, he
does not get attached to them (the gunas), nor is he disturbed by
them. – ‘gunairyo na vichaalyatay’.
It has been mentioned earlier that partial restriction is also called
Yoga, hence the next aphorism spells out the states of partial restric-
tion. As long as all the vrittis (modifications of the chitta) have not
been restricted, the observer cannot get established in his essential
Self and prajna (true knowledge) is in a suspended state, i.e. his intel-
lect is still retained. It is for this very reason that this state is called
Samprajnat Nirodha (cognitive contemplation, a state of restriction where
mental activity still exists). When the observer gets established in his
essential Self, the association with intellect ceases to exist. This state
is called asamprajnat nirodha (state of restriction where all mental fluc-
tuations are in suspension).
17. vitarka-vicharanandasmitanugamat samprajnataha |
‘Vitarka (reasoning), Vichaar (deliberation), Ananda (bliss) and Asmita

(sense of personal consciousness or ego sense) – On the basis of
these, four types of samprajnat nirodha (cognitive contemplation, a state
of restriction where mental activity still exists) have been defined
accordingly.’
In any type of concentration, the object being concentrated upon

always remains in the forefront. In addition to this, the observer who
is practicing concentration harbors a sense of ego and also experi-
ences the joy that is forthcoming from the object of concentration;
such as – ‘I exist’, ‘I am experiencing joy’, ‘The object I am meditating
on is very attractive’ - etc. Since this joy is dependent on the sound,
touch, form, taste and smell of the object being concentrated upon,
it is specifically due to these attributes and even without them, it is
also extra-sensory, which has no relation with the sense organs. Simi-
larly the knowledge of ‘I’, the ego-sense, can be accompanied by an
experience of joy or it can also be free from it. The first is called
‘Sananda Nirodha’(contemplation where consciousness of Bliss or joy
still exists) and the latter is called Saasmita Nirodha (contemplation
where only a sense of abstract consciousness still exists). In both the
cases, the vritti of intellect is still preserved; hence both of them fall
in the realm of Samprajnat Nirodha.
The explanation for Vitarka (reasoning) and Vichaar (deliberation
or reflection) can be found further down in the commentary on the
aphorism 41, 42, 43 and 44. If a vritti or mental fluctuation is domi-
nated by pain, sorrow or anxiety instead of bliss, then that medita-
tion is equipped with distractions and is contrary to the principle of
yoga. Aphorism 30 will deal with the various types of vikshepas (dis-
tractions).
18. viraam pratyayaabhyaaspurvah samskarashesho’nyah |
‘Viraam (Having risen above all the worldly vrittis or mental fluc-
tuations, that is, by renouncing the pleasures arising from these and
as a result of having renounced these pleasures), the residual knowl-
edge that exists with the chitta after it is devoid of sankalpa and vikalpa
(assertion and negation of thought) and as a result of the above state,
that nirodha (cessation of all mental content) wherein only the accu-
mulated impressions are present and which occurs due to constant
study and spiritual practice, is another type of Samprajnat Nirodha (cog-
nitive contemplation, a state of restriction where mental activity still
exists).’
This is akin to some person who is involved in the thoughts of

a dear friend. If he gives up the attachment towards his friend, then in
that meditative state, the sense of bliss arising out of his feelings for
his friend will be lost and the form of the friend he is contemplating
upon, will not be a part of his vrittis (mental fluctuations). Thus,
when a vritti is not associated with any object of contemplation, then
it must be considered Viraam Pratyaya (residual knowledge on cessation
of all mental content).
19. bhavapratyayo videha prakritilayaanaam|
‘Bhava Pratyaya, that nirodha which is natural, intrinsic, spontane-

ous and without any effort or external means), is attained when the
sense of ego or attachment with the physical body is discarded and
the buddhi (intellect), is absorbed into prakriti (the creative principle)
(videha prakritilayaanaam).’
They also attain Asamprajnat Nirodha (state of restriction where all
mental fluctuations are in suspension), but it (bhava pratyaya) is an
impediment to knowledge and therefore cannot result in mukti (lib-
eration).
Bhava means the source of creation, the creator of this universe.

This state is observed only in kids and during childhood. The accu-
mulated impressions of the intellect can be destroyed only through
knowledge. When the buddhi, (intellect) dissolves in prakriti along with
the accumulated impressions, before they are destroyed by knowl-
edge, then by virtue of their being inclined towards creation, these
very impressions drag him back into the samsara (the circuit of mun-
dane existence, cycle of birth and death) and gradually develop fur-
ther. Hence, the goal for the seeker is to attain Asamprajnat Nirodha
through constant study and spiritual practice. In contrast with Bhava
Pratyaya, it is also called Upaya Pratyaya (that which is attain by some
means) (this is the same practice of viraam pratyaya that is alluded to in
the 18th aphorism), because there the spiritual practices described in
the specific order in the following aphorism are the means for it.
20. shraddha-virya-smriti-samadhi-prajnapurvaka itareshaam |
‘Shraddha (faith in the scriptures, spiritual master and the spiri-

tual practice), Virya (progressive increase in the enthusiasm to per-
form spiritual practices), Smriti (purity of intellect that can quickly
produce the object of contemplation to memory, quick recollection),
Samadhi (single-pointedness of the intellect on the object of contem-
plation), Prajna (knowledge – Ritambhara Prajna or true knowledge that
arises as a result of Samadhi), thus in the above mentioned sequence,
they attain Asamprajnat Nirodha, which is not Bhava Pratyaya.’
The sequence of the spiritual practices stated in the previous

aphorism is the subject matter of this treatise. They have been ex-
plained in the specified order later on. However, the decree is that, if
the sincerity and intensity of the practitioner is greater, then he will
attain his goal sooner. Hence it is stated –
21. tivra sanvegaanaam asannah |

‘Tivrasanvegaanam (aspirants with a intense ardor for abhyasa (prac-

tice) and and vairagya (detachment), asannah (undoubtedly attain the
above mentioned nirodha).’
Instead of mridu (mild) and madhya (moderate) intensity, only

tivra (fervent) intensity has been specified. On that too –
22. mridumadhyaadhimaatratvaat tato api visheshah |
- ‘mridu (mild), madhya (moderate) and adhimatra (vehement) –

since there are three levels of this intense ardor, it is of special signifi-
cance.’
This means that the goal can be attained sooner by moderately

intense ardor in comparison to the mildly intense ardor and it can be
attained even earlier by vehemently intense ardor in comparison to
the moderately intense ardor, thus implying that the desire for
Asamprajnat Nirodha through mild and moderate levels is futile.
A vehement intensity of detachment and rigorous uninterrupted
practice of faith, enthusiasm, purity of intellect, single-pointedness
of the intellect, true knowledge for a protracted period of time have
been decreed as the means to restrict the fluctuations of the chitta.
Now the other means are prescribed hereon. These also lead to a
quicker restriction of the fluctuations of the chitta.
23. Ishwara Pranidhaanaadwa |
‘Or by beholding Ishwara, the Supreme One, to be omnipresent

(without any doubt in the mind).’
The word pranidhaan is formed by placing prefix ‘pra’ before the

root ‘dha=to behold’ and ‘ni’ as the suffix, which means that if one
beholds or accepts God as being omnipresent, without any doubts in
his mind, then all the vrittis (mental fluctuations) are restricted very
quickly. One can get a direct experience of the Supreme One by medi-
tating on him and chanting and reciting his name, by surrendering to
Him and by offering the fruit of all actions to Him. It is also said in
the Gita –
Yoginaamapi sarveshaam madgateynaantaraatmanaa |

Shradhhavaan bhajatey yo maam, sa may yuktatamo matah ||
‘And even among all the yogis, he who worships me with com-
plete devotion and with his inner-self, I consider him the most ac-
complished.’
- Bhagwat Gita (Chapter VI, verse 47)
The difference between Pranidhaan (to behold without any doubt)

and aaradhana (worship) is that Pranidhaan implicitly conveys the sense
of directly experiencing God in your own heart and holding him
steadfast. Aradhanaa or Worship of the Lord can be performed even if
he is distant, like the shrutis say –
Dwa suparnaa sayujaa sakhaayaa, samaanam vriksham parishswajaatey |

Tayoranyah pippalam swadvattyanashn’nanyo abhichakasheeti ||
‘Two birds, inseparable friends, live on the same tree. Of these

two, one eats the fruit of this tree with great relish, the second one
steadfastly looks on like a witness, without eating anything.’
- Mundaka Upanishad
(Section III, Chapter 1, verse 1,2)
The last sentence deserves special attention. It states that when

a yogi, through his meditation and japa (chanting) pleases the Lord
and gets a direct vision of this Lord who always stays with him like a
dear companion and experiences his greatness in the form of His
grace – only then does he rise above sorrow, because the Lord alone is
the Satguru, the true guru or master. Worshipping a Lord who lives on
a distant loka or plane, distracts the yogi from his goal, because the
goal is to get established in the Self, and not extend the intellectual
tendencies outside. His Lord is the all-pervading Supreme-Self (hid-
den) behind his inner-self.
Upadhristaanumantaa cha bhrta bhoktaa maheshwaraha |

Paramaatmeti chaapyukto dehesmin purushaha paraha||
‘Maheshwara, the Supreme Lord, who is the observer, the wit-

ness of all deeds good and bad,the supporter, the one who permits,
the one who commands in the form of the inner-guru, the nourisher
(of this physical body), the individual being who experiences, who is
also called Paramata, the Supreme-Self, - all these forms in this physi-
cal body belong to that unmanifest or invisible Param Purusha, the
Supreme Being’
- Srimad Bhagwad Gita (Chapter XIII, verse 22)
How should one meditate on and feel about the Lord is ex-
plained in the next three aphorisms -
24. klesha-karma-vipaakaashayair aparaamrishtaha purushavishesha ishvarah |
‘Ishwara, the Supreme One, is that distinct Purusha (that special

Being, implying the Supreme Being) who remains aparaamrishtaha (un-
touched) by Kleshas, afflictions or sources of suffering (false knowledge,
sense of personal consciousness, attachment, aversion, desire to live),
actions (good and bad deeds), Vipaaka (the fruits of one’s actions) and
Aashayaihi (by the accumulated impressions).’
The literal meaning of Purusha is ‘One who dwells in a city’

(The physical body is quite often referred to as a “city with nine
gates”), who is Ishwara, the Supreme Being that resides in this physical
body along with that seer or observer in the form of Purusha (indi-
vidual consciousness), who is bounded by egoistic affliction of indi-
viduality, action, the consequence of action and accumulated impres-
sions. In contrast, the above aphorism states that Ishwara is free from
all these. Here one must not raise a doubt that since there are numer-
ous purushas (beings) who are conscious of their physical form, there
must also exist multiple Ishwaras and they too must possess a physi-
cal form. The clarification to this doubt is provided in the following
phrase in the Gita –
Avibhaktam sarva bhuteshu vibhaktamiva cha sthitam |
‘Even though He is undivided amongst all living creatures, he

appears distinct and separated.’
Also -
‘Sarvendriya Gunaabhaasam sarvendriya vivarjitam’
‘He is illumined by the attributes of all the sense organs, yet he

is without the senses.’
And –
25. tatra niratishayam sarvajnyatva beejam |
‘Tatra (In this Ishwara, the Supreme Being) resides the seed
Niratishaya (that which is beyond the concept of plentiful or abun-
dance, infinite) omniscience.’
Within the notion of ‘Atishaya’ or plentiful, the existence of a

relatively lesser or greater quantity is implicit. Where there is no room
for using words like plentiful, which means, that which cannot be
exceeded, such supreme omniscience is present within Him in the
form of a seed. Just as the tree, roots, branches, leaves, flowers and
fruits are all assimilated within the seed, in the same way, the infinite
knowledge about the entire Creation is ever present within Ishwara
through all times, past, present and future. Moreover, throughout the
three states of creation, maintenance and dissolution, the knowledge
assimilated during the past, present and future is retained through
the yugas or cycles of creation.
26. Sa purveshaamapi guruh kaalenaanavacchedaat |
‘Sa (He) is api (also) the guru (preceptor) purveshaam (of the an-
cestors) kaalena (since the beginning of time) anavacchedaat (because he
is indestructible and cannot be cut apart).’
There was never a time when Ishwara did not exist, hence he is
undoubtedly the guru of all the past gurus.
The technique of surrender to the Supreme One is propounded

in the following two aphorisms –
27. tasya vaachakah pranavah |
‘Vaachakah (The syllable that is signifying or an expression) tasya

(of Him) is called pranavah (pranav, mystical or sacred).’ The syllable
‘Om’ is called pranav, the mystic or sacred syllable.
‘Praanaan sarvaan paramaatmani pranaamayateeti aytasmaat pranavah |’ It

is called pranav because, it makes all the Prana (vital energies) surren-
der to the Supreme Spirit, that is, it dissolves them in the Supreme
Spirit, or by virtue of being His expression, draws all the vital ener-
gies toward Him. Therefore –
28. tajjapastadarth bhaavanam |
‘Japah (constant repetition) and bhaavanam (contemplation of the

meaning or evoke a sentiment about the meaning) tat (of that, i.e.
Om) should be carried out.’
The sentiment and chanting must occur simultaneously. When-

ever a word is uttered, immediately the sentiment about its intended
meaning arises in the mind. For example, as soon as the word ‘cow’ is
uttered, the sentiment or form of the animal associated with that
word, which is a cow, stirs up in the mind. The cow is designated as
an animal, the word ‘cow’ is its verbal expression and the fluctuation
of knowledge that arises from the chitta due to the utterance of that
word is the sentiment or essence of its meaning. In this manner,
everytime we hear or read the words mind, intellect, chitta, Atma, we
conceptualize or experience the sentiment of knowledge that em-
bodies their meaning. Here the designated word is the mystic syllable
Om and it Ishwara, the Supreme One (as described in the previous
three aphorisms). Just the way in which we experience the knowledge
about a particular entity the moment we utter the word mind or chitta,
in the same way, whenever we utter the word ‘Om’, we should experi-
ence the essential nature of Ishwara in our heart. In this manner, one
should do japa complemented with the sentiment. The result of do-
ing this is stated in the next aphorism –
29. tatah pratyakchetanaadhigamo’pyantaraayaabhaavashcha |
‘Tatah (As a result of this) the pratyak (directly perceptible) chetana

(Consciousness) adhigamah (is realized as an experience) cha (and)
antaraayaah (obstacles, hindrances) are api (also) abhaava (eradicated).’
Here the attainment of pratyak Chetana (perceptible conscious-

ness that is turned inwards) has been mentioned, not the attainment
of Ishwara. Ishwara is not the subject of the mind or the senses, and
nor is the Atma-Tattva (the essential nature of the Self). When the
observer gets established in his own Self, at that time (the act of)
observing, the observer and the object of observation – the aware-
ness or knowledge of all the three ceases to exist. However, we con-
stantly experience the consciousness of Atma, the Self, in the activities
performed by our body, mind and intellect. Similarly, even though
Ishwara cannot be seen, his consciousness can be directly experienced.
In fact, the consciousness of Atma is also an element of the con-
sciousness of ParamAtma (the Supreme Spirit), as Lord Krishna has
said in the Gita –
“Mamaivaamsho jivaloke jivabhutah sanaatanah”, which means that in
the world of living beings, a fraction of myself has become the living
being. However, the experience of pratyak chetana, the perceptible con-
sciousness of Ishwara is exemplary compared to this general con-
sciousness and it (pratyak chetana) can only be experienced at a personal
level. The attainment of that is what is explicitly stated in this apho-
rism. Antaraaya (the obstacles, hindrances) that are alluded to in this
aphorism, their names and their tally have been enumerated in the
next aphorism.
A doubt that comes to mind here is whether these obstacles are
related to the experience of pratyak chetana (directly perceptible con-
sciousness) or Asamprajnat nirodha (state of concentration where all
mental fluctuations are in suspension), which must be attained through
surrender to the Supreme Being.
Both, attaining an experience of the perceptible consciousness
and the eradication of obstacles, are said to be the fruit of chanting
the mystical syllable. In the direct experience of the perceptible con-
sciousness, vrittis (mental fluctuations) do not disappear, because when
the observer is established in his own Self, the triad (knower, the
knowledge and the known) ceases to exist, whereas attaining the ex-
perience of the perceptible consciousness (pratyak chetana) falls under
the realm of pratyaksha pramaan (direct perception). Therefore, Antaraaya
(obstacles) too – whose eradication is also said to occur through japa
(chanting), - must be treated as those of Asamprajnat and Samprajnat
nirodha. (Samprajnat Nirodha : cognitive contemplation, a state of restric-

tion where mental activity still exists). Hence it is possible that ob-
stacle could still arise even though one after one has directly experi-
enced pratyak chetana (perceptible consciousness). As long as these ob-
stacles continue to exist and the state of Asamprajnat nirodha (state of
concentration where all mental fluctuations are in suspension) is not
firmly established, one must continue the japa and carry out the prac-
tices mentioned in the 32nd aphorism.
30. Vyaadhi styaana samshay pramaadaalasyaavirati bhraanti-darshanaalabdha

bhumikatwa anavasthitatvaani chitta-vikshepaasteantaraayah |
‘Vyaadhi (physical ailments or sickness), styaan (idleness or apathy

of the chitta), samshaya (doubt), pramaad (carelessness), aalasya (sloth),
avirati (desire for worldly objects), bhraanti-darshan (erroneous percep-
tion, hallucination), alabdhabhumikatva (not to advance in spite of do-
ing sadhan, inability to attain higher states), anavasthitva (even after
attaining the higher states, the downfall by virtue of not being able to
maintain that higher state), chitta-vikshepa (which give rise to distrac-
tions in the chitta) te (these are) antaraayaha (the nine obstacles).’
31. Dukkha daurmanasya~angamejayatva shvaasaprashvaasaha vikshepa

sahabhuvaha|
‘Dukkha (Sorrow), daurmanasya (agitation of the mind), angamejayatva

(trembling, similar to the one that occurs when one is angry, fright-
ened, weak or running a high fever), shvaasa-prashvaas (the ailment of
running out of breath) are vikshepasahabhuvaha (the companions of vikshepa
(distractions).’
32. Tatpratideshaarthamekatattvaabhyaasaha |
‘Tat (These defects and their companions) pratishedhaartha (for

avoiding them) ekatattvabhyaasaha (one must study or contemplate upon

that one principle).’
It has been stated earlier that the obstacles in the form of the
distractions of the chitta mentioned above can be experienced by
chanting pranav (Aum) and by contemplating on the Lord. Then what
was the need for this aphorism and how is it related to the study of
that one principle? – This is what is to be understood here. Ishwara
(the Supreme Lord) alone is that one tattva (principle), since all other
tattvas (principles or states) are changeable, they cannot always re-
main in the same state. This singular principle- Ishwara, who is the
object of realization in the form of Pratyak Chetana (perceptible con-
sciousness that is turned inwards), can be attained by contemplating
on that principle and through the the repitition of Pranav (the mystic
syllable ‘AUM). For this very reason, contemplation on that principle
even after it has been experienced in the form of Pratyak Chetana (per-
ceptible consciousness that is turned inwards), is called ‘eka tattva
bhyaasaha’ (contemplation on that single principle). At the beginning
of spiritual practice, the instruction is to perform spiritual practices
for the invisible Ishwara. In this aphorism the instruction is to steady
the chitta on the unseen experience in the form of Pratyak Chetana
(perceptible consciousness that is turned inwards). This spiritual prac-
tice is superior to the latter one. Even though both the spiritual prac-
tices are alike, they are at different levels. Even after the vikshepa (dis-
tractions) have been removed through japa (repitition of a mantra),
there is always a possibility of their reoccurence due to many reasons,
because an aspirant is unaware of the holes present in the higher
stages of spiritual practice. As a result of this there arises a possibility
of anavasthitattva - ones downfall from the higher state due to bhraanti-
darshan (erroneous perceptions, hallucinations), pramaad (laziness, sloth)
and the other defects. Further more, there is also a possibly that he
may never attain alabdha-bhumikatva (the higher spiritual states). It is
for this very reason that this aphorism warns the spiritual aspirant
and directs him to meditate on the single principle in the form of
Pratyak Chetana (perceptible consciousness) so that the distractions in

the chitta do not bring the obstacles back to the forefront. Pratishedha
means to halt or stop or curb and abhava means absence. At the same
time it is very imperative to maintain a happy and joyful state of the
chitta to reduce, suppress and avoid sorrows, mental anguish and other
companions of distraction. Hence in the next aphorism he also gives
the means to keep the chitta happy. The chitta becomes pensive and
crest-fallen because of distractions and by losing its vigor and enthu-
siasm, it becomes unfit for spiritual practices. It is said in the Shrimad
Bhagwat Gita –
Uddharedaatmanaatmaanam naatmaanamavasaadayet |
Aatmaivahayaatmanobanhuraatmaiva ripuraatmanah ||
33. Maitri Karunaamuditopekshaanaam sukha-didukkha punyaapunya

vishayaanaam bhavanaatischitta prasaadanam |
‘Bhavanaat (By giving rise to a sentiment of) Maitri (friendship)

for those who are happy, karunaa (compassion) for those who are en-
gulfed in sorrow, mudita (joyfulness or goodwill) for punya (pious-
ness, merit) and upekshaanaam (indifference towards) apunya (impure or
sinful worldly objects), blissfulness arises within the chitta.’
On seeing or remembering somebody happy, jealousy, hatred,

competitiveness and other defects can overwhelm the chitta. Hence,
on such occasions one must give rise to a sentiment of maitri (friend-
ship). On seeing someone overcome by sorrow, one must show karunaa
(compassion) for them. If one feels happy at someone else’s dukkha
(sorrow) then he will be not be able to receive the grace of God
because the divine Lord is present within everyone as a witness. One
must experience joy in the company of pious people. If you insult
ascetics, saints and pious householders or harbor animosity towards
them, you cannot cause any ill to them and on the contrary their sins
will become yours and you will be susceptible to their curse. If you
derive joy from them, it will benefit your spiritual practice. It is advis-
able to always stay away from sinners and individuals with a
demeritorious character. It is the responsibility of the state to punish
them, not yours. By nurturing and strengthening such sentiments the
blissfulness in the chitta increases.
Some other means for chitta-vritti-noridha (restricting the fluctua-
tions of the chitta) have also been described later on. All these com-
pliment each other and provide mutual support. They are useful for
practice, detachment and Ishwara-Praanidhaan (surrender to the Su-
preme Lord) as well as for restricting the chitta.
34. Pracchardhan vidhaaranaabhyaam vaa praanasya|
‘ - Vaa (Or) pracchardhan (by expulsion) and vidhaaranaabhyaam (by

retention or holding) the Prana-Vaayu (life-force, breath) [one can also
restrict the chitta].’
This is the practice of Pranayaama (control of breath or life-

force) and it is said to be of two types – (1) comprising of Rechak
followed by Baahya Kumbhak and (2) in the form of Antar Kumbhak after
Poorak. Inhalation of air is called Poorak, exhalation is called Rechak and
retention or holding of breath is called Kumbhak. If retention is out-
side (holding ones breath after exhalation), it is called Baahya Kumbhak
and retention of breath within (after inhalation), it is called Antar
Kumbhak. The fluctuation of the chitta can also be restricted through
Pranayaama. Please refer to aphorism 50 in section II for a detailed
explanation.
Prana (life-force, breath, vital energy) and the mind have a spe-
cial relationship. When one of them stops, the other automatically
comes to a standstill. It has been stated earlier that the manifestation
of Chetana (Consciousness) can be seen at two levels – (1) On the
level of Pratyak-Chetana (perceptible consciousness that is turned in-
wards) and (2) In the general activities of the mind and the body.
The first one is directly related to Ishwara (the Supreme Lord) who is
the basis of both the types of consciousness. The manifestation of

the latter kind happens in the form of activities of the mind and the
body when consciousness comes in contact with the senses and the
physical body of the Seer or individual witness. The process of respi-
ration (inhaling and exhaling) is an activity that controls everything
and is the basis of life. If this activity is brought under ones control
then all the activities of the body, mind and senses will come under
control and can be restricted. Once the chitta is restrained, the pri-
mordial, original state of the Self will manifest on its own because it
is the conscious power of the Atma (Self) that first descends upon
the intellect, then the chitta, then upon the mind and the ten senses
and eventually on the physical body and thus infuses life in all beings.
If one is suffocated, the lamp of life gets extinguished. However,
with the practice of Pranayaama (breath control), one can gradually
gain control over ones breath or life-force and It can be restricted in
such a manner that not only the physical body, but even the chitta
starts to restrict its own activities without being impaired and the
observer is established in his own Self. First the practice of Pratyak-
Chetana (perceptible consciousness that is turned inwards) was ex-
plained; then amongst the practices for restricting the general con-
sciousness on its own accord at the lower levels, the first practice that
was prescribed was controlling the most important process of respi-
ration (inhaling and exhaling), of Prana (life-force, breath). Now the
practices related with the senses and then the mind will be elaborated
upon.
35. Vishayavati vaa pravrittirutpannaa manasahasthiti nibandhini |
‘Vaa (Or) when the pravrittihi (activities or tendencies related to

vishayavati (the senses of sound, touch, form, taste, smell) that are
extremely refined or at very subtle levels) become manifest, they re-
strict the fluctuations of the chitta because these tendencies make the
manas (mind) steadfast or stable and bring it under control.’
The activities of the jnanendriyas, the faculties of perception (hear-

ing, touch, sight, taste and smell) generally take place through inter-
action with objects in the external world. However, when these facul-
ties give up that external basis and learn to interact with their subtle
objects, then the power to receive and experience the divine or heav-
enly sounds, divine touch, divine form, divine taste and divine smell
arises in them. Then they give up the dependence on the gross gate-
ways (sense organs) that bring them in contact with the external gross
world. In other words, they develop the capability to break their rela-
tionship with them and they start to become introverted. This has an
effect on the mind and it starts becoming steadfast.
36. Vishoka vaa jyotishmati [pravrittirutpannaa manasahasthiti nibandhini] |

[By adding the phrase in the bracket from the previous aphorism, this
aphorism becomes a complete sentence]
‘- Vaa (Or) when the state where divine lights called Vishoka ap-
pear, (the fluctuations of the chitta are restricted)….’
When the sun, moon, stars, electricity, fire, glowing lights simi-
lar to fireflies, crystals and various other types of lights are seen in
meditation, these lights are called Vishoka lights or the lights that free
one from suffering, because visions of these lights indicate that the
state of freedom from suffering is being established, which will be
described in the third section. The visions of these lights elevate the
senses to an even subtler plane and make them more introverted. At
these higher states, the mind becomes calm and steady, stops making
resolutions or being indecisive, because it has now transcended worldly
objects.
37. Veetaraagavishayam vaa chittam |
‘ - Or through chittam (by seeking in meditation, the support of

the chitta of) veetaraaga vishayam (those great beings whose chitta is free
from attachment and aversion, such as Maharshi Vyasa, Sukadeva

Prabhuti, Ramakrishna Paramhansa and other great souls) the chitta
of an aspirant also becomes free from attachment and aversion and
becomes focussed.’
38. Swapna Nidra jnanaalambanam vaa |
‘ – Or based on the knowledge of dreams or sleep.’
If one sees a good dream, then the contemplation of that dream

makes the mind single-pointed or focussed. Another easy way is to
try to bring the mind into a sleep-like state even though one is fully
awake, since this promptly calms the fluctuations of the chitta. In a
state of deep sleep, the mind and intellect merge into ajnana (dark-
ness or ignorance). If a similar (sleep-like) condition is achieved dur-
ing a wakeful state, it will be a vritti (tendency or state of the chitta)
that is based on Abhava Pratyaya, the absence of any content accompa-
nied by knowledge or awareness. At that time one should imagine
that “I am getting separated from my body”.
39. Yathaabhimata dhyaanaadva|
‘ – Or dhyanaat (through any meditative practice) that is abhimata

(agreeable to ones disposition, or desired), the fluctuations of the
chitta can be restricted.’ [However, the object of meditation must be
a sattvic – harmonious or pious object.]
40. Paramaanu param mahattvaanto’sya vasheekarah|
‘Paramaanu (From the tiniest object, the smallest atom) up to

mahattvanto (the largest, of the greatest magnitude), asya (that yogi with
a restricted chitta) vasheekarah (becomes capable of understanding ev-
erything through meditation). The qualities and the nature of any
object that he wishes to know, he can acquire that exact knowledge.’

Next Maharshi Patanjali describes the nature of a chitta that is
restricted -
41. Kshinavritteyrbhijaatasyeva manorgrahitrugrahana grahye shu

tatstathadajnajanata samaapattihi |
- ‘Since Kshinavrittey (a chitta whose vrittis, mental fluctuations,

have become weak or thinned out) gets colored or appears to take the
form of anyone of the following three, in which it gets engrossed,
namely, grahita (the observer or beholder, who is established in the
buddhi (intellect) that receives or is affected by vrittis), grahana (the knowl-
edge that arises of the vrittis and is imbibed by the beholder) or graahya
(the subtle or gross objects whose contemplation gives rise vrittis), it
(that chitta) is said to be Samaapatti (capable of transforming into the
object of meditation) akin to a abhijaatasyeva maneyhey (is like a beauti-
ful tarnsperent gem, in other words like a crystal ornament).
A crystal ornament itself is clear and transparent, but when it is
strung in a red thread, it appears red as though it were dyed the color
of that thread. Here a restricted chitta has been compared to such a
transparent crystal gem. Whatever attribute or quality that comes in
close proximity with such a chitta, or on which it gets focussed, the
chitta takes on that particular form. In Dhyana (a state of concentra-
tion where all mental fluctuations are in equilibrium), there exists a
triad of dhyaata (one who is concentrating, the observer), dhyana (the
process of concentration, awareness or knowledge of the object) and
dhyeya (the object of concentration). Here they are called grahita (the
beholder, one who is the receptor), grahana (the knowledge acquired
about the object being observed) and graahya (that which is being
beheld or observed). Grahana means to hold or acquire. For example,
one can hold a physical object in a hand. In the same way the grahita or
the observer or the dhyaata receives or holds on to the vrittis (mental
fluctuations) of that object.
To hold means to grasp or absorb, in other words, it is the rela-
tionship of the observer to the object that is being held or focussed

upon. A tendency or sense of Asmita (egoism, individual conscious-
ness) is the only factor responsible for establishing a relationship be-
tween them. Objects that can be directly perceived are the only ones,
which can be held or focussed on. All the rest are objects, of anumaan
(inference), agama (indirect knowledge), viparyaya (illusive knowledge,
unreal cognition or misconceptions), vikalpa (knowledge gained from
words with no corresponding objects), nidra (sound sleep) or smriti
(memory), that are non-existent. They are merely an activity or out-
come of ones intellect. If the intellect gives up thinking or ponder-
ing, then there is an absence of all the above except sleep and all that
remains are accumulated impressions. Sleep itself is abhava-pratyaya (in-
dicative of the knowledge of non-existence). Thus these cannot be
considered graahya (the object that is being beheld or obeserved), for
the simple reason that how can anything that is non-existent, be held
or observed? Once all the mental fluctuations are thinned out, all of
them will disappear. Hence, in a chitta that is restricted and whose
mental fluctuations have been thinned out, only the mental fluctua-
tions of that which can be known only through direct perception,
will be considered under the category of graahya or that which can be
beheld. These can extend from the Panchamahabhutas (the five gross
material elements, panchatanmaatras (the five subtle elements), the senses
upto the mind, intellect, Mahat-tattva (the great principle, the sum
total of all mate-rial energy) and even the Avyakta (the Non-Manifest;
the primordial element or productive principle whence all the phe-
nomena of the material world are developed). All other vrittis or men-
tal fluctuations fall under the category of grahana (the knowledge ac-
quired about the object under observation), if very strong accumualted
impressions of these fluctuations arise at that time and the fluctua-
tions or tendency of the ego is associated with both, the object to
behold and its knowledge .
When unbaised, pure ego is engrossed in the intellect of the
cognizer, where only a sense of abstract conscuisness exists, that vritti
(mental fluctuation) is Grahita Samaapatti. It is also called Saasmita
Samaapatti. When it occurs as a result of the consciousness of bliss, it

is called Saananda Samaapatti. The four states of Samaapatti (the states
of assuming an original form) that belong to the category of graahya
(the objects being contemplated upon) and grahana (the knowledge
of the object) will be mentioned later. In short, the Self established
in the nature of intellect must be understood as the grahita (the ob-
server, beholder), the chitta equipped with ego as grahana (that instru-
ment which acquires the knowledge) and all other aspects must be
understood as graahya (the object being witheld). The chitta is like a
transparent crystal that is capable of Samaapatti (can transform itself
into any object (it contemplates upon)).
42. Tatra shabdaarthajnanavikalpaihi samkirnaa savitarkaa samaapattihi |
- ‘Tatra (Within it ) shabdaartha jnanavikalpaihi (alongwith the

awareness of the name, form and its meaning or knowledge) samkirnaa
(is included), that state of assumed identicalness is known as Savitarka
Samaapatti.’ For example, in the word ‘Cow’, the physical appearance of
a ‘cow’, the name ‘cow’ and the meaning or knowledge about the
‘cow’, all of it is bundled together. [In case the object is a gross mate-
rial one, the Samaapatti is called Savitarka, and in case the object of
meditation is abstract, it is called Savichaar Samaapatti.]
43. Smriti parishuddhau swarupa shunyevaarthamaatranirbhaasaa nirvitarkaa |
‘Smriti parishuddhau (When memory is purified from all the rest

of the objects) swarupashunyeva (and one is devoid of ones nature, or
one forgets oneself or ones own nature) and arthamaatra nirbhaasa (all
that remains is only the awareness of the form without its name and
meaning subsists), that is called Nirvitarkaa Samaapatti.’ [It is called
Nirvitarka Samaapatti when the object of meditation is a gross material
one, and Nirvichaar Samaapatti when the object of meditation is ab-
stract]
When one forgets one’s own nature or self, even the name and
meaning or knowledge also cease to exist. Both these aphorisms are

different types of the Samaapatti that is called Vitarka Samprajnat in apho-
rism 17. In any form of concentration, initially, the form of the ob-
ject being observed or beheld, its meaning and name - all the three
mental fluctuations will be present on the chitta, and other mental
fluctuations will disappear. However, when dhyana or concentration
becomes more intense and the meditator will lose the mental fluctua-
tion that gives rise to ego (his ego-sense) and along with that he will
also be free from the sense of ‘I am meditating’. Only the mental
fluctuations of the object of concentration will be retained. The chitta
will become one with it and even the name as well as meaning of that
object will cease to exist. This engrossment or Samaapatti is the Samprajnat
Samaapatti related to gross obejects and senses.
44. Etayaiva savichaar nirvichaar cha sukshmavishayaa vyaakhyaata |
- ‘Etayaiva (In this manner, in the above aphorisms) Savichaar

Nirvichaar cha (even Savichaar and Nirvichaar Samaapatti), which is sukshma
vishayaa (whose objects of cognition are abstract, very subtle) vyaakhyaata
(has also been described)’.
45. Sukshmavishayatvam chaalingaparyavasaanam |
- ‘Sukshma vishayatvam cha (And their subtlety or minuteness) alinga

paryavasaanam (extends upto the unmanifested Creative Principle)’.
According to Sankhya Philosophy the twenty four principles of

Prakriti (the Creative Principle) are as follows - Avyakta or the Primor-
dial Principle, which is also called the Moola Praktiti (the aboriginal
creative principle), the Mahat-tattva (the great principle, the sum total
of all material energy; Mahat is the first manifestation), in which the
balance of the three qualities of Sattva-Rajas-Tamas (qualities if har-
mony or piousness, activity and inertia) is shattered resulting in an
imbalance or instability that causes it to become manifest and when
It becomes manifest, it is said to be in the form of a ‘Linga’ (a mark or

trace only), Ahamkar (the cosmic consciousness or ego), the five Tanmatras
(subtle elementary principles) - of sound, touch, sight, taste and smell,
mind, five senses of perception, five senses organs, five Mahabhutas
(states of matter) - ethereal, gasseous, of heat, liquids and solids. The
five Mahabhutas and all the objects in the existing physical universe are
called gross objects. The remaining nineteen are called the subtle prin-
ciples. Purusha (life-principle) is distinct and excluded from these. Vitarka
Samaapatti is the engrossment related to gross objects and Vichaara
Samaapatti is related to the engrossment in abstract or subtle objects.
Both, grahana samaapatti (transformation into the fluctuation of the
knowledge of that object) and grahita samaapatti (the ego is engrossed
or transformed into the intellect of the cognizer or observer) are also
samaapattis of subtle objects.
46. Ta eva sabija samadhih |
- Ta (That) eva (undoubtedly) is sabija (seeded, cognitive) samadhi

(meditation or contemplation).’
All the above-mentioned four states of Samprajnat Samaapattis (en-

grossment where mental or cognitive activity still exists) are a part of
sabija samadhi (objective or cognitive contemplations), since they are
linked to the concentration of objects of the visible world, as a result
of which, the seed of birth and death is not yet destroyed in them.
Then what purpose do they serve? This is stated in the next apho-
rism where he says that by relentlessly praticing the above stages -
47. Nirvichaar vaishharadye’dhyaatma prasaadah |
- ‘Nirvichaar vaishaaradye (Once mastery has been gained over

Nirvichaar Samaapatti) adhyatma prasaadah (the bliss related to the Atma,
the Self) is awakended.’
In other words, one begins to experience the bliss of the Self,

since the light of the Atma, the Self, begins to shine on the intellect.
48. Ritambhara tatra prajna |
- ‘Ritambhara (Knowledge which contains the truth in itself) tatra

(at that time) is transformed into Prajna (intellect).’
The sign of Self-Realization is Ritambhara Prajna (intelligence

saturated with the truth). This is pure and predominant with sattva
guna (pious and harmonious qualities). What is it called Ritambhara?
This is explained in the next aphorism -
49. Shrutaanumaan prajnaabhyaamanya vishayaa visheshaarthatvaat |
- ‘Anya vishayaa (This buddhi or intellect is different than the)

Prajnaabhyaam (intellect that based on ) Shrut (hearing), anumaan (and
inference) visheshaarthatvaat (as its knowledge is equipped with a special
meaning).’
One only obtains generalized knowledge or ordinary knowledge

through hearing or inference. However, through direct perception that
knowledge becomes specific or special. This principle is also appli-
cable to abstract or subtle objects. A generalized prajna (intellect)
cannot directly perceive the subtle objects, whereas Ritambhara Prajna
(intellect saturated with the truth) directly perceives or knows all the
subtle, abstract objects. Hence, its knowledge is different from ordi-
nary knowledge, and it also comprises of objects that are beyond the
reach of ordinary intellect. It also possesses special meaning, is true
and free from doubt. Also -
50. Tajjah samskaro’nyasamskara pratibandhi |
- ‘Tajjah (Which arises our of the Ritambara Prajna, the supreme

intellect) samskarah (that samskara, accumulated impression) anya samskara

pratibandhi (is the destroyer or other false samskaras, which are created
due to hearing and inference).’
Just as false knowledge acquired through misconceptions is dis-

pelled by true knowledge, However -
51. Tasyaapi nirodhe sarvanirodhaannirbija samadhih |
- ‘Tasyaapi (Even that) nirodha (on being restricted) sarva nirodhaat

(due to complete restriction of mental fluctuations), nirbija samadhih
(Nirbija Samadhi - seedless meditation is attained).’ This is the state
where one gets established in the Self.
The spiritual practice mentioned in the twentieth aphorism,

‘Shradhha virya smriti samadhi prajnapurvaka itereshaam’, comes to an end
here.
According to the forty-third aphorism, As a result of the purifi-
cation of memory from all other objects through spiritual practice
equipped with Shraddha (faith in the scriptures, spiritual master and
the spiritual practice) and Virya (enthusiasm) and which is performed
over a long time without any interruption and with earnest reveren-
tial attention and devotion, as a result of having mastered Nirvichaar
Samaapatti (ability to assume indeticalness with the abstract objects)
and by virtue of Ritambhara Prajna (intellect saturated with truth) hav-
ing arisen, after the accumulated impressions of false knowledge have
been supressed and even Ritambhara Prajna has been restricted, one
attains Nirbij Samadhi (Seedless meditation) .
2. Sadhan Pada (On Spiritual Prac-

tices)
The nature of Samadhi (meditation) has been presented in the

first section and subsequently he talks about the nature of Sadhan
(means of attainment or spiritual practice) in the second section. A
doubt can arise here that all the means of attainment or spiritual
practices, starting from Abhyasa (assiduous practice), Vairagya, (dispas-
sionate detachment), Ishwara Pranidhaan (surrender to the Supreme
Lord) leading upto Dhyana (a state of concentration where all mental
fluctuations are in equilibrium) were mentioned in the first section
itself; then what is the need for other spiritual practices? The explana-
tion for doing so is the fact that there are two kinds of vrittis (mental
fluctuations, modifications of the chitta) viz. klishta (painful or those
causing hindrances) as well as aklishta (those not causing any afflic-
tions or hindrances). Amongst these, the klishta vrittis are the cause of
bondage and no spiritual practice can be effective until these kleshas
(afflictions or hindrances) are eradicated. Hence, it is imperative for
one to know how these means of attainments or spiritual practices
mentioned in the previous section are useful in the eratication of
kleshas (afflictions or hindarances). Spiritual practices conducted with
this knowledge and understanding is true sadhan. In the previous sec-
tion, there is only a reference to these practices accompanied by a
description of the nirodha (restriction of mental fluctuations) that
arises through these means. Based on this understanding, he talks
about Ishwara Pranidhaan (surrender to the Supreme Lord) at the very
beginning. Abhyasa (assiduous practice) and Vairagya, (dispassionate de-
tachment) also included in it since both Abhyasa and Vairagya are always
accompaying it as its indespensible companions. Ishwara Pranidhaan is
impossible if there is no detachment from worldly objects. How can
one attain complete surrender to the Supreme Lord ? The first apho-
rism addresses this question -

1. Tapaha swaadhyaayeshwara pranidhaanaani kriya yogaha|
- ‘Tapaha (austerities), Swaadhyaaya (repitition of a mantra, study

of the holy scriptures) and Ishwara Pranidhaan (surrender to the Su-
preme Lord), all the three together is Kriya Yogaha (the yoga of action,
the practical means to attain yoga).’
Ishwara Pranidhaan (surrender to the Supreme Lord) is simply an

inner sentiment that should be transformed into a practcal action in
daily life. How should this be done? That has been stated in this
aphorism. It is said, ‘Devo bhutva devam yajet’, that is, ‘One should wor-
ship God by transforming or considering oneself to be God’. For
this, the first and foremost requirement for an aspirant is to purify
oneself in body, mind and speech. The physical body and senses are
purified by tapa (austerity) and the mind and speech are purified by
swaadhyaaya (study of the scriptures). Diet and conduct accompanied
by control over the mind and the senses is called Tapa (austerity or
self-discipline). The entire practice of Ashtange Yoga (the eight-fold path
of Yoga), religious vows and fasts, celibacy and others are tapa. Fasts
and vows during the lunar cycle are also called tapa. To sleep on the
floor, to forsake all decoration and beautification (a simple lifestyle),
to respect, serve and care for parents, great men and spiritual masters,
to not sleep during the daytime, bear sorrows joyfully, that is titiksha
(tolerance), always maintain a blissful state of mind and to avoid
procrastination in doing pious deeds, - all these are limbs of tapa.
One attains gound health, efficacy in work and numerous other
worldly as well as pratical skills through tapa or austerity. With the
tegular study of the scriptures one gains the knowledge of the scrip-
tures, becomes scholarly and develops expertise in carrying out any
task. Attainment of many siddhis (spiritual or supernatural powers) as
a result of Japa (recitation of mantras) is also well-known. It is also
commonly observed that worship and devotion to God is carried out
with the intent of begetting a child, attaining wealth and luxuries
and for the fulfillment of worldly desires, - for example, many reli-
gious ceremonies or rituals are performed to gain victory in a legal
case, to fulfill a desire for a wife, to obtain a job and pass in an
examination. However, the sentiment that is required to begin or per-
form the kriya yoga being discussed here, has been stated in the follow-
ing aphorism -
2. Samadhibhaavanaarthaha kleshatanukaranaathascha |
- ‘Samadhi Bhaavanaarthaha (Kriya Yoga is prescribed for attaining

samadhi) and karanaarthaha (for the purpose of) tanu (to weaken, to
loosen) the kleshas (the five afflictions mentioned below).’
What are these klesha (afflictions or sources of sufferings)? -
3. Avidyaa’smita raagadveshaabhiniveshaaha panchakleshaaha |
- ‘Avidya (false knowledge or ignorance), Asmita (sense of per-

sonal consciousness or ego-sense), Raaga (attraction or attachment),
Dvesha (aversion), Abhinivesha (love of life, fear of death), - these are
the five afflictions.’
4. Avidya kshetramuttareshaam prasuptatanuvicchinnaodaaraanaam |
- ‘Avidya (false knowledge, the first affliction) kshetram (is the farm,
fertile land) uttareshaam (for the other four), which exist in prasupta
(dormant), tanu (weak), vicchinna (attenuated or interrupted and udaar
(manifest or dominant) - these four states.’
The farms or plantations of the other four - asmita (sense of

personal consciousness or ego-sense), raaga (attraction or attachment),
dvesha (aversion), abhinivesha (love of life, fear of death) are present in
the fertile soil of avidya (false knowledge), sometimes in a seed for m
[dormant state], sometimes weak, sometimes attenuated or interrupted
and at times in a dominant state. For example, when a feeling of
aversion arises in the mind at the sight of an enemy and if a friend

arrives at that time, then the sentiment of love or affection for that
friend supresses and subdues the feeling of hatred, at that time that
feeling of hatred is said to be vicchinna or attenuated. However, by the
practice of Kriya Yoga, through dhyana (a state of mind where mental
fluctuations are in equilibrium), their intensity can be reduced. Then
they are said to be tanu (weakened). Tanu means thin. They become
weak and get erased with the passage time.
A second illustration - A mother is lovingly feeding bread to her
child. At this time the vritti (mental fluctuation or modification) of
raaga (love, affection) is manifest. At that very moment the son of her
cowife arrives and tries to snatch the bread. At this point, her affec-
tion for her own child gets attenuated and aversion for her cowife
becomes manifest. At this point a fearful monkey appears there and
at the very sight of this monkey, both the sentiments of affection and
aversion are attenuated or subdued and a vritti of fear (abhinivesha) rises
to the forefront. She tries to protect both, her child and the cowife’s
child, by hiding them in her lap as she tries to scare away the monkey.
When she is preoccupied in some other activity, all the three kleshas
(afflictions) are present within her in a dormant or seed state. The
next five aphorisms describe the nature of the five afflictions.
5. Anityaashuchidukkhaanaatmasu nityashuchisukhaatmakhyaatirvidya |
- ‘Nityashuchisukhaatmakhyaatirvidya (Avidya is the awareness or knowl-

edge of permanence or eternity, of purity, of being blissful and of
being the Atma, the Self in anything that is anitya (transient, imper-
manent), ashuchi (impure), anaatmasu (anything sorrowful that is physi-
cal and comprises of the elements of nature that are distinct from the
Atma, the Supreme Spirit, the Self),’
The meaning of Avidya or ignorance must not be understood as

the lack of knowledge or lack of awareness. Instead it should be
understood as false knowledge. Jnana or knowlege of a given object
means to know the true nature of object exactly the way it is. Avidya
(false knowledge) or ignorance is not knowing its true form and na-
ture. The false knowledge of considering the physical body to be
Atma (the Self) and the belief that the Atma (the Self) is the physical
body is called Avidya. Imposing the mortal, impure, painful [subject
to pain and suffering] and distinct from the Self, nature of the physi-
cal body onto the Self and the eternal, pure, blissful and conscious
and dynamic nature of the Self onto the physical body is also Avidya
or false knowledge. We believe that the death of the physical body is
the death of the Soul, that afflictions of the physical body are our
sorrows, that we are impure by virtue of the impurities in the physi-
cal body,- all this is false knowledge because Atma (the Self, the Su-
preme Spirit) is indestructible, immortal, absolutely pure, blissful and
conscious. The physical body is temporary, impure, an abode of suf-
fering and gross and inert. All the other four kleshas (afflictions or
hindarances) are born as a result of Avidya.
6. Drgdarshanasaktyorekaatmatevaasmitaa |
- ‘Drg darshana shaktyoh (The power of seeing, which is the Self or

the power of a being to see anything else, which is the power of
intellect, when both of them) ekaatmataa (become one or unite), eva
(that itself) is asmita (the cause for a sense of personal consciousness
or I-ness).’ In other words, when there is a union or identification of
both, the Self and the intellect, with each other, the knowledge of I-
ness or a sense of personal consciousness, an ego-sense becomes mani-
fest.
7. Sukhaanushayee raagaha |
- ‘That accumulated impression of raaga (attachment) which re-

mains after one has experienced sukha (happiness), it is called raaga.’
8. Dukkhanushayee dveshaha |
- ‘The dvesha (aversion) for pain or suffereing that remains be-

hind, after one has experienced dukkha (pain, suffering), it is called
dvesha.’
9. Swarasavaahee vidusho’pi tathaarudho’bhiniveshaha |
- ‘Swarasavaahee (Forced by ones own nature), vidusho’pi (even in

the scholarly and learned) tathaa (the same as, just as it exists in every-
body else) aarudhaha (the the love of life that dominates them), is
abhinivesha (is called abhinivesha).’
Fear is the opposite feeling of the desire to live. Hence fear is

also regarded as a type of abhinivesha. Asmita-Raaga-Dvesha-Abhinivesha
(sense of ego-attachment-aversion-love for life) are subtle in their
pure form. However, when they take on gross forms, their vrittis (mental
fluctuations or tendencies) take on many forms, such as, ego, pride,
arrogance and shame are the gross vrittis of asmita(sense of personal
consciousness, I-ness). Lust, greed, attraction, love, longing, attach-
ment with any object and desire are the gross vrittis of raaga (attach-
ment). Anger, jealousy and hatred are gross mental tendencies of
dvesha and fear is the gross vritti of abhinivesha (love for life). The
following two aphorisms talk about the menas to eradicate these.
10. Te pratiprasavaheyaaha sukhsmaaha |
- ‘Te (The kleshas or afflictions that have been thinned out)

pratiprasav (by virtue of their dissolving or merging into the primary
cause) heyaaha (that which must be given up or abandoned) sukshmaaha
(and which exist in a subtle form).’ Sukshmaaha (that which exist in a
subtle form) is the adjective describing ‘te kleshaaha’ (the afflictions that
have been thinned out).
The evolution of, or process of manifestation of an action due

to the primary cause is called Prasav. The reverse process of involu-
tion, that is, the dissolution of the action or the effect into its pri-
mary cause is called Pratiprasav. Thus, the essence of this aphorism is
that the five kleshas that have been weakened through the practice of
Kriya-Yoga (yoga of action), their subtle aspects should be aban-
doned through the process of involution. For example, dukkha (pain,
sorrow) is the cause of dvesha (aversion) and the absence of sukha (plea-
sure or happiness) as well as the adversary of pleasure is called dukkha
(pain or sorrow). Sukha or happiness is the cause of, is responsible for
raaga (attachment). The conflict of happiness and sorrow is mutual.
The desire for happiness itself, is a form of sorrow, hence renuncia-
tion of the desire for happiness will give rise to forbearance for en-
during pain.
The cause of desire is asmita (the sense of I-ness, or ego-sense),
- be it the desire for seeking happiness, or a desire to protect the
objects of enjoyment or the the physical body that is the means for
enjoying these pleasures, which has been called Abhinivesha here. Hence,
Asmita (the sense of personal consciouness, sense of individuality) is
the cause of all the three - raaga, dvesha and abhinivesha (attachment,
aversion and love for life). The cause of asmita (the sense of individu-
ality) is the identification or union of the Drg-Shakti (the power of
seeing) with Darshan-Shakti (the power by which one sees), which, in
reality never happens, but only seemingly appears to have occured.
Just as Saint Tulasidas has said in the Rama-Charit-Manas -
‘Jada Chetanahi granthi pari gayee, japadi mrushaa chootat kathinaayee |’
The reason or cause for the percieved union mentioned above is

Avidya (false knowledge), which can be removed through jnana ( true
experiential knowledge). Here true knowledge has been defined as
Vivek-Khyati or Purusha-Khyati and the subject of its attainment through
Ashtanga Yoga (the eight-fold path of Yoga) will be discussed later in
the 28th aphorism. According to this point of view, the eradication
of the subtle kleshas (afflictions) is the entire practice of yoga, hence

it is not possible in a short time. Hence, one must first give up the
vrittis (mental fluctuations) of these kleshas (afflictions) -
11. Dhyanaheyaastadvrittayaha |
-‘Dhyanaheyaaha (That which can be forsaken or abandoned

through dhyana (deep concentration wherein all mental fluctuations
are in a state of equilibrieum)) tat (are their) vrittayaha (mental fluc-
tuations).’
In the state of dhyana (deep concentration where the mental

fluctuations are in equilibrium) the chitta of that individual becomes
one with the object being meditated upon and forgets its own iden-
tity. The the chitta becomes focussed on a single object [one-pointed]
and gets separated from the gross vrittis (mental fluctuations) that
arise as a result of the kleshas (afflictions). Hence, whenever the men-
tal flucuations or tendencies of lust, anger and others become domi-
nant, any attempts to stop or suppress them, to coerce the mind or to
resist them will not serve any purpose. The is only means to protect
oneself at that point in time - to start remembering the Lord.
In the previous aphorism, Avidya (false knowledge) was personi-
fied as a fertile land in which the crops of the other four afflictions
are cultivated. Now the output that is harvested from these cultiva-
tions will be described in the following four aphorisms -
12. Kleshamoolaha karmaashayodrishtaadristajanmavedaneeyaha |
- ‘Kleshamoolaha (That which has the kleshas or afflictions as its

basis, in other words, from the seed and the foundation of kleshas)
karmaashaya (is formed the accumulation or deposit of actions, which)
drishta (in the currently visible, present birth) and adrishta janma( and
not visible in the present, but in the future births ) vedaneeyaha (are
experienced, that is, must be endured) ’, because -
13. Satimoole tadwipaako jatyaayurbhogaaha |
- ‘Sati (As long as) mooley (their roots or foundations exist), tada
(their) vipaakaha (fruition is inevitable) in the form of the three conse-
quences of jaati (birth in some species), aayu (life-span) and bhoga (en-
joyments, all that must be endured and experienced).’
Here jaati must be understood as birth and not in the sense of

caste such as brahmins, kshatriyas and others. Jaati can also be under-
stood as the human species, the animal species and others. And -
14. Tehladaparitaapphalaaha punyaapunyahetutvaat |
- ‘Te (the harvest of these fruitions in the form of birth, life-

span and experiences) hladaparitaapaphalaaha (bestows the fruits of joy
and suffering of the accumulated actions) punyaapunya hetutvaat (by
virtue of their being either virtuous or sinful).’
Being virtuous implies one that bestows happiness and by being

sinful implies that which causes anxiety or suffering.
However -
15. Parinaam taapa samskara dukkhairgunavrittivirodhaaccha dukkhameva

sarvam vivekinaha |
- ‘Parinaam (happiness finally culminates in pain), taapa (anxiety

itself is a form of pain or suffering), samskara (the impressions of
both, which get imprinted on the chitta, even their remembrance is
the cause for some pain and that accumulated impression repeatedly
forces one to follow the same path, and such dependence also be-
comes the cause of suffering, hence) dukkhaihi (due to the pain and
suffereing or due to the accumulation of) gunavritti (the mental fluc-
tuations of sattva, rajas and tamas) virodhaat (by virtue of their opposi-
tion to each other) cha (is also) dukkhameva (a form of suffering) sarvam
(for all) vivekinaha (knowledgeable and discriminating individuals).
A Special Note on Aphorisms 12 to 15.
It has been observed that 8.4 million species of animals inhabit

this world and all of them experience pleasure and pain. Amongst all
of them, a human being is the only one who performs different tasks
using his intellect and power of discrimination. The actions of all the
rest appear to be natural and spontaneous, similar to the actions of a
mad person or a child which are devoid of any discrimination. Not
only do they not understand the effect of their actions, they also do
not think, but they definitely experience happiness and sorrow. It is
for this very reason, why all the other life-forms except a human be-
ing are Bhoga-Yonis (births for experience only) and the human spe-
cies is said to be both - a birth for action as well a birth for experienc-
ing.
What is the cause for bhoga (experiences that one must endure in
a given life, often referred to as enjoyments)? The scholars of the
Nyaya school of pholosophy (the system of logic, it is one of the six
main schools of Indian philosophy) state that the answer to this is
the fact that there cannot be any action without a cause or basis.
According to this doctrine, the cause of joyful and sorrowful experi-
ences are the pious and sinful actions performed in past births, and
the one is born to experience and endure the fruits of these past
actions. The amount of time needed to endure all these experiences,
that duration is called age. All the other actions that a human being
carries out with the desire for happiness and to protect oneself from
suffering, these very actions become the cause for future births so
one can endure the fruits of birth, age and experiences of these ac-
tions. Whatever actions he carries out, they are inspired by the samskaras
(accumulated impressions) of the actions performed in the past as
well as his past experiences because one is inspired to carry out any
action the only after the five kleshas (afflictions) are nourished by the
accumulated impressions. Hence, the cycle of kleshas (afflictions), karma
(action), vipaaka (fruition) and aashaya (the accumulated impressions)
continues from the very beginning until the state of Kaivalya (abso-
lute unity) has been attained. The Supreme Lord is always free from
this cycle.
A person with discretion considers pleasure as a form of pain
too. For example, careless in ones diet while eating delicious food can
result in an onslaught of diseases, which is painful in nature. Also
once the happy times have passed by, the remembrance of those pleas-
ant times when one is going through difficult times, also become the
cause for anguish. The thought of saving oneself from sufferings that
have already been experienced and those that are being experienced at
present serves no purpose. Hence -
16. Heyam dukkhamanaagatam |
- ‘Heyam (That which must be abandoned) is dukkham (suffering)

anaagatam (that has not yet come).’
In the science of Ayurveda, the treatment of any ailment is said

to comprise of four parts - (1) the disease, (2) the cause of the dis-
ease, (3) good health and (4) the means to good health. In the same
way, the treatment of the diseases of worldly existence has the fol-
lowing four parts - (1) Heya (that which is to be ended or aban-
doned), (2) Heya-Hetu (hetu (the cause or reason of) the heya), (3) Haan
(destruction, eradication) and (4) Haanopaaya (the means by which to
destroy or eradicate). This aphorism states that ones’ duty is to save
oneself from the sufferings that will be experienced in the future.
The next aphorism tells us the Hetu (cause or the reason) for the Heya
(that which must be abandoned).
17. Drishtrdrshyayoh samyogo heyahetuh |

- ‘Drishtru (the observer) drishyayoh (and that which is being ob-

served) samyogah (union, coming together) of these two is heyahetuh
(the reason or cause of that which must be abandoned).’
The observer implies the Purusha(the Life-principle; the indi-

vidualized aspect of the eternal consciousness) or the Atma (the Self),
assumes itself to be one with the intellect and combines, comes in
direct contact with the drishya ([object of] observation) through the
doors of the jnanendriyas (the five faculties of perception), and at that
time it acquires the knowledge of that which is being observed. This
knowledge is at times the bestower of happiness, sometimes painful
and some times it gives rise to fear. If the observer and what is being
observed get separated from each other, then the awareness or knowl-
edge about the favorable and unfavorable aspects of that observation
disappear. Hence, the cause for all pleasures and pains is the union of
the observer and that which is being observed. Now, what is defined
as drishya (the knowable object, that which is being observed)? This is
explained in the following aphorism.
18. Prakaashkriyaasthitisheelam bhutendriyaatmakam bhogaapavargaartham

drishyam |
- ‘Prakaasha (Brightness - sattva guna or harmonious qualities),

kriya (activity - rajo guna or qualities of activity), sthita (stationary,
inertia - tamo guna or inertness) sheelam (that which is predisposed
with these qualities), and exists in the form of bhoota (earth, water,
fire, air, ether), and indriyaatmakam (which has the five tanmatras (subtle
elements) along with the sense organs as its limbs) and
bhogaapavargaartham (whose task is to bestow the experience as well as
liberation) - It is the drishya - the object of observation.)’
This Prakriti (aboriginal nature, the Creative principle) consists

on all the three gunas (the three constituent essences). All the altered
forms of this Prakriti (the Creative principle) can be seen to possess
the characteristics of Sattva Guna, which is brightness, of Rajo Guna,

which is activity and of Tamo Guna which is inertness. Mahat-tattva (the
great principle, the sum total of all material energy; Mahat is the first
manifestation), Ahamkara (the sense of I-ness, individuality) and the
five tanmatras (sound, touch, sight, taste and smell) are called the seven
Prakriti-Vikriti (seven mutations of the original form or state), because
these are the mutations or modified forms of the Moola Prakriti (the
original root or germ out of which matter or all apparent forms are
evolved, the unaltered aboriginal Creative principle) and Prakriti is
made up of other sixteen principles, which are, the mind, five facul-
ties of perception, five organs of action and five mahabhutas (material
elements or states of matter). Buddhi or intellect is a part of the Mahat-
tattva and the chitta is included with the mind, hence both of them are
not counted separately. When It is united with the intellect, it is
called the witness or the observer and it is imbibed with Ahamkara, the
sense of I-ness. Except this, all other tattvas or principles are classified
as drishya - the object of observation, since the observer sees all of
them and they are all objects that can be observed or seen. The union
of these two leads to bhoga (experience) and their separation results in
Moksha (liberation). In its natural state, the Atma, the Self, is without
attachment, hence It has neither an experience nor liberation. Thus
one must accept drishya - the object of sight, the knowable objects as
the cause of these two.
19. Visheshaavishesha maatraalingaani gunaparvaani |
- ‘Vishesha (Diversified or particularized states - the 16 vikritis or

transformations), Avishesha (undiversified, having no differences -
ahamkara - the cosmic consciousness or ego and the five tanmatras or
five subtle elementary principles from which the five Mahabhutas or
gross elements are produced; in other words Prakriti and Vikriti),
Lingamaatra (undifferentiated, only a mark or a trace- the Mahat-tattva,
which is the first manifestation), Alinga (unmanifest Creative Prin-
ciple, without even a mark or a trace) - all the above four are
Gunaparvaani (the four divisions of the gunas or qualities, in other

words the divisions formed as a result of the transformation or evo-
lution).’
When all the three gunas or qualities are in equilibrium, Prakriti,
the Creative Principle remains in an unmanifested form. Hence it is
called Alinga .i.e. without any amrk or trace. During the state when
these three are in an unequal proportions, this unmanifest Create
Principle becomes manifest and is called Mahat-tattva (the great prin-
ciple, the sum total or all material energy; Mahat is the first manifesta-
tion). It was named the ‘Linga maatra’ meaning only a mark or trace,
since all that is visible is present within It in the form of a seed. From
Mahat the Ahamkara (cosmic consciousness or ego) is formed, from
Sattvik (harmonious aspect of) Ahamkara the mind, from Rajasik (the
active aspect of) Ahamkara the karmendriyas (organs of action), from a
combination of Sattvik and Rajasik the jnanendriyas (the faculties of
perception), from Tamasik (the iniertial qualities) the five Tanmatras
(subtle elementray principles or sound, touch, sight, taste and smell)
are formed and from the five Tanmatras the five Mahabhutas (states of
matter) are formed. These tattvas or principles are called Prakriti (the
Creative Principle), from which other tattvas were created. These new
elements that are formed are called vikritis (transformations). Amongst
these, the ones that are a combination of Prakriti and Vikriti are the
avishesha vikaara (undiversified defects) and the ones that are vikritis -
ones that do not result into additional aspects, are the vishesha vikaara
(diversified or specific transformations or defects).
20. Drishta drshimaatraha shuddho’pi pratyayaanupashyaha|
- ‘Drishta (Purusha - the individual consciousness), drishi maatraha(is

nothing but Chiti .i.e. sentient or conscious power), hence it is also
shuddha (pure) and anupashyaha (observes or sees according to) pratyaya
(vritti-jnana, the knowledge or cognition due to vrittis or mental fluc-
tuations).’
‘Asango’yamaatma’ - This Atma (Self) is unattached and ‘nityashuddha-

buddha-mukta-swabhaavo’yamaatma’ - this Atma is eternally pure, enlight-
ened and free by its very nature. This principle of Samkhya is upheld
by both, Yoga and Vedanta. This very fact has been stated here that It
has only the power of witnessing. That conscious and pure power of
witnessing assumes the same form as the type of mental fluctuation
that arises in the chitta without any modifications, just as a transperent
crystal appears colored eventhough it is not actually colored.
The coming together of the observer and that which is being
observed, which is called the hetu (the cause or reason of) of the heya
(that which must be adandoned) is merely a delusion akin to the
crystal appearing colored by virtue of the visible objects kept in its
proximity. The object of sight ot that which is being observed pos-
sesses the three gunas (the three qualities of sattva, rajas and tamas)
and is made up of the modifications or defects in Prakriti (the Cre-
ative principle, the aboriginal nature), hence it is inert and incentient.
They personally do not have any purpose of their own existence, but
are significant only for the Purushas, the individualized aspects of the
eternal consciousness. What is the benefit of collecting books if there
is no one to read them? With that perspective, Patanjali says -
21. Tadartha eva drishyasyaatma|
- ‘Tadartha (For the Purusha, the individualized consciousness) eva

(alone) is there an atma (existence) drishyasya (of the seen or the know-
able).’
Here atma must be understood as the essence or nature and not

as the individualized consciousness. The above-mentioned aphorism
18 ‘bhogaapavargaartham drishyam’ (whose task is to bestow the experience
as well as liberation) - It is the drishya - the object of observation) is
the one that is explained here in this aphorism. It (that which is seen
or is knowable) is useful in serving the purpose of providing the
experience as well as liberation to the Purusha. The object to be seen
or known has no selfish interest in its own existence, so what happens

to it after liberation? This is stated in the next aphorism -
22. Kritaartham prati nashtamapyanashtam tadanyasaadhaaranatvaat|
- ‘Kritaaartham prati (For the liberated being) nasthamapi (even

after being destroyed), tad (it- the object of sight) anashtam (does not
cease to exist) for the anya sadhaaranatvaat (since it continues to exist
commonly for the rest of the individual beings).’
If its very essence is not destroyed, then how is it possible that

the object of sight gets destroyed for a liberated being? The same
object cannot cease to exist and also continue to exist simulataneously.
It is logically impossible for two opposite states (of a single object)
to coexist simulataneously. He provides the answer to this in the next
aphorism.
23. SwaSwamiShaktyoh swaroopopalabdhahetuh samyogaha|
- ‘Swa (Its own i.e. the object that is seen) swami (and its pos-
sessor, the seer), the hetuh (the cause or reason for) swarupopalabdhi (the
realization of the true nature of ) shaktyoh (the powers of both the
seer and the seen) is their samyoga (alliance or relationship).’
On understanding the nature of the seer and that which is seen,

it becomes clear that only the conscious Purusha , the Self is capable
of realizing or knowing the true nature, not the inanimate object of
sight. and when Purusha, the Self is established in its own nature, the
triad of the seer, the act of seeing and that which is seen ceases to
exist. The Purusha or the Self by its very nature is pure knowledge,
which does not have the tendency of knowing. When both of them
meet, only then does It experience the existence of both, Its own self
as well as the object of sight. When this alliance or union is termi-
nated and the observer is established in its own true nature, in that
free state there is an absence of the object of sight. However, for the
rest of the ordinary people this association with the object of sight
continues to exist, hence the object of sight continues to exist. Now
it becomes important to understand the reason for this union.
Maharshi Patanjali says -
24. Tasya heturvidya|
- ‘Tasya (Of that association or alliance) hetuh (the cause) is avidya

(nescience, false knowledge).’
The four types of Avidya (false knowledge, nescience) have al-

ready been explained earlier i.e. Avidya is the awareness of the Self in
something destitute of the Self, awareness or knowledge of perma-
nence in the impermanent, the recognition of happiness in a scene
that gives pain and is to be abandoned and the recognition of purity
in a scene that is impure by the virtue of its mortality and mutability
(subject to change).
Thus -
25. Tadabhaavaat samyogaabhaavo haanam taddrisheh kaivalyam|
- ‘Tat (As a result of that false knowledge) abhaavaat (being ab-

sent) samyogaabhaavah (the alliance or association ceases to exist), haanam
(this destruction of) taddrisheh (that which is being seen) kaivalyam
(is called absolute unity or liberation).’
With the absence of Avidya both of them cease to exist and when
the object of sight is destroyed the observer gets extablished in its
own Self, which is called the state of Kaivalya (liberation, absolute
unity).
In the next aphorism he provides the solution for its haan (de-
struction).
26. Vivekakhyatirviplavaa haanopaayah|
- ‘Vivekakhyatih (pristine awareness of reality, the awareness of the

distinctness between the seer and the seen) aviplavaa (the knowledge
of the Self that is free from the influence or confluence of the two)
is Haanopaayah (the means to their destruction).’
As the light of Viveka-Khyati i.e. the pristine discriminative knowl-

edge of the distinctness of the observer and the object of sight, be-
comes increasingly steadfact on the itellect, the destruction of Avidya
or false knowledge continues to increase, that is, false knowledge con-
tinues to weaken and is finally destroyed.
The firm belief of the observer that he is not separate from the
intellect, in other words, his union with the intellect is nothing but a
type of false knowledge. With the dawn of Ritambhara Prajna (intellect
saturated with truth), He (the seer) starts to realize that his true
nature is separate and distinct from the intellect and this itself is a
means of eradicating false knowledge. The discriminative knowledge
of the distinctness of the Self and the intellect becomes so firm that
false knowledge gets destroyed. Based on this, it is evident that Viveka-
khyati (pristine awareness of reality or umimpaired discriminative
knowledge) does not occur at once, and it must have many stages.
There are seven stages and this has been stated in the next aphorism.
27. Tasya saptadha prantabhumih prajna |
- Tasya (This umimpaired discriminative knowledge) saptadha

prantabhumih (is made up of the seven stages or the seven degrees of )
prajna (intellect that is saturated with the truth, ultimate insight, i.e.
intellect with Ritambhara Prajna).’
Ritambhara Prajna (intellect saturated with the truth, ultimate in-

sight) has seven stages, which are also called bhumika (stages or de-
grees). Unless and until Ritambhara Prajna, the supreme intellect, does
not arise, viveka-khyati, the pristine awareness of reality or the power
of discrimination, cannot begin.Prior to that the intellect is domi-
nated by Tamo guna (the quality of inertness) and Rajo guna (disturbing
qualities or active qualities). In Ritambhara (knowledge that contains
the truth in itself) due to the prominence of Sattva guna (harmonious
or pure qualities) both the inert and disturbing qualities get sup-
pressed and this is the beginning of viveka-khyati, the pristine aware-
ness of reality. In the commentary by Sage Vyasa the seven degrees or
stages have been described as follows -
1. Absolute experiential knowledge of the fact that, that which

is being seen is the one to be abandoned.
2. Attainment of the complete eradication of kleshas (afflic-
tions of the mind, hindrances) which are the cause for the (creation
of) hindrances.
3. Experiencing the destruction (of that which must be aban-
doned) as a result of the direct perception of the distinction between
the observer and the object of sight through Nirodha-Samadhi (asamprajnat
Samadhi, a state of concentration where all mental fluctuations are in
suspension).
4. Personal satisfaction as a result of Viveka-Khyati which acts as
the Haanopaaya (the means by which to destroy or eradicate). All the
four - Heya (that which is to be ended or abandoned), Heya-Hetu (hetu
- the cause or reason of - the heya), Haan (destruction, eradication)
and Haanopaaya (the means by which to destroy) are related in the
stated order and are attainable through practice; in other words, these
cannot be attained without some means or practice. The other three
can be attained through knowledge, i.e. these are the lowest, medium
and the highest or most advanced levels, the three levels of viveka-
khyati (the pristine awareness of Reality).
5. In the first degree or stage of knowledge, the aspirant be-
lieves that he has accomplished a purpose.

6. In the second degree the three gunas or attributes, along with
their cause Ahamkara (I-ness, the sence of individuality), dissolve
into Mahat (the first manifestation), the cause of Ahamkara and never
arise again.
7. And the third degree is the changeless state beyond the three
attributes. In the first stage the enlightened aspirant behaves as one
does in a waking state. In the second degree is appears like a dream
and the third is similar to a sleep state.
28. Yogaangaa’nusthaanaadashuddhikshaye jnanadiptiravivekakhyateh |
- ‘Yogaanga (With Ashtanga Yoga - the eight-fold path of Yoga)

anushthaanaat (and the practice thereof) ashuddhikshaye (once the impuri-
ties are eradicated) jnanadiptih (knowledge is illumined) aa vivekakhyateh
(until the state of viveka-khyati, the pristine awareness of Reality).’
Impurities are eradicated with the practice of the eight-fold path

of Yoga and as the impurities continue to reduce progressively, the
light of knowledge continues to increase until viveka-khyati (the pris-
tine awareness of Reality of the distinctness between the seer and the
seen) does not arise.
29. Yamaniyamaasana pranayaama pratyaahaara dharana dhyana

samadhayo’shtavangani|
- ‘Yama (Abstention, adherence to moral rules), Niyama (personal

attitude or observances), Asana (postures), Pranayaama (control of breath
or life-force), pratyaahaara (withdrawal of the senses from material
objects), dharana (concentration by focussing ones attention on a par-
ticular object), dhyana (a state of conentration where all mental fluc-
tuations are in equilibrium), samadhi (state of trance or meditation) -
these are the eight limbs of Yoga.’
30. Ahimsasatyaasteya brahmacharyaaparigraha yamah |
- ‘Ahimsa (Non-violence or non-injury), Satya (truth), asteya (ab-

stention from stealing someone else’s wealth), Brahmacharya (celibacy),
Aparigraha (abstention from accumulating more than ones needs) are
called Yama.
These must be followed in all respects - mentally, in speech and

in action. Violence is not just injuring somebody mortally; causing
pain to another is also a part of its definition. In the same way, the
holistic meaning of Brahmacharya must be accepted. Giving up all the
eight types of carnal pleasures is Brahmacharya. In other words,
smaranam kiratanam keli presanam grihyabhaashanam |
samkalpo’dhyavasaayashcha kriyaanivrittireva cha ||
- ‘To remember or reminiscence (reading of novels also falls
under this category), to discuss, to enact or engage in, to see with a
lustful glance, to talk secretly, to make resolves, to try and copulation,
- these are called the eight carnal pleasures.
31. Jaati desha kaal samayaanvacchinnah saarvabhaumaa mahavratam |
- Atey (These five absentions) jaati (castes - living being have

many castes), desha (location , place - site of pilgrimage), kaal (time,
era), samay (specific occassion) anvacchinnah (unrestricted or excluded
by any of these considerations) must be adhered to, hence they are
great duties or vows across the whole earth.’
Caste - for example a fisherman who says that killing a fish is

not violence and killing a human being is the only violence, thus
exclusion due to ones caste or class. Place - Someone might say kill-
ing (animal sacrifice) in a holy place or a temple of Kali is not vio-
lence or that eating meat is necessary in western countries, hence
there is no mistake in being violentin these places, thus exclusion due
the place or location. Time or era - There is nothing wrong in vio-
lence during a calamity, thus exclusion by virtue of the time. Specific

Occassion - Such as the festival of Navaratri (a Nine day indian fes-
tival) or during sacrificial rites, violence is not actually violence. Irre-
spective of any of the four types of exclusions mentioned above,
adherence to non-violence and other abstentions at any place, any-
time and without any exception is accepted by Yogis as Universal
vows or observances.
32. Shauchasantoshatapahswadhyaayeshwara praanidhaanani niyamaah |
- ‘Shaucha (internal and external cleanliness), santosha (content-

ment), tapa (austerity), swadhyaaya (study of the holy scriptures) and
Ishwara-Praanidhaan (surrender to the Lord) are called the five Niyamas
(observances).’
External cleanliness is achived by using mud and water and in-

ner cleanliness is keeping the mind free from lust, anger, greed, at-
tachment, jealousy, aversion, tamo guna (inert qualities) and rajo guna
(disturbing qualities) by chaste and pure thoughts. Different types of
desires in the mind also make the mind impure or polluted. Austeri-
ties, study of the holy scriptures and surrender to the Lord have al-
ready been mentioned in the first aphorism.
33. Vitarkabaadhaney pratipakshabhaavanam |
- ‘Vitarka (Reasoning - When perverse thoughts arise) baadhaney

(to remove them) one must focus on bhaavanam (the sentiment) that
pratipaksha (opposes and suppresses them).’
Thoughts that are are contrary to Yama and Niyama are called
vitarka here. At that time one must give rise to such a sentiment in the
heart that such perverse thoughts get suppressed by it. Such as -
34. Vitarka himsaadayah kritakaaritaanumoditaa lobhakrodhamohapurvakaa

mridumadhyaadhimaatraa dukkhaajnanaantaphalaa iti pratipakshabhaavanam |
- ‘Vitarka (perverse or contrary thoughts) himsaadayah (which are

violence, falsehood, stealing, non-adherence to celibacy and avari-
ciousness) krita (that are performed by oneself) kaarit (are executed
through someone else) anumoditah (approved when carried out by some-
one else, all the three) lobhakrodhamohapurvakaah (performed as a result
of greed, anger and attachment or delusion) mridumadhyaadhimaatraa
(can be mild, moderate or intense in nature) dukkhaajnanaantaphalaa (and
whose fruits or consequences are unending ignorance and suffering)
pratopakshabhaavanam (to suppress all of them, one must give rise to
such contrary thoughts or sentiments).’
Violence is inspired by greed, anger or attachment; whether an

individual does it himself, or carried it out through someone else or
approves the actions of others they can can classified into three cat-
egories such as mild violence is that where someones mind is saddned,
moderate is where one engages in a brawl and intense wherein some-
one dies, etc,. The opposing thought to this is that we too will have
to bear the fruits of these violent actions and greed and attachment
will cast a layer of tamo guna (inert qualities) and rajo guna (disturbing
qualities)on our intellect, and no one knows for how many births we
will have to remain buried under ignorance!
Now the accomplishments or powers that are attained once the

practice of Yama and Niyama is perfected, are described till the 45th
aphorism.
35. Ahimsapratishthaayaam tasyannidhau vairatyaagah |
- ‘Ahimsa (The vow of non-violence or non-injury) pratishthaayaam

(once accomplished) tasyannidhau (in the proximity of such an aspir-
ant) vairatyaagah (all the beasts, human beings and snakes forsake their
hostility).’
36. Satya pratishthaayaam kriyaphalaashrayatvam |
- ‘Satya pratishthaayaam (When truthfulness is achieved) kriyaphala

(the fruits of actions through ones speech) aashrayatvam (are under his
control, in other words, he acquires the power making where his words
naturally become true.). His blessings and curses start to bear fruit.’
37. Asteyapratishthaayaam sarvaratnopasthaanam |
- ‘Asteya pratishthaayaam (When the vow of not stealing has been

firmly established) sarvaratnopasthaanam (all the jewels or treasures present
themselves, or are available to him.)’
38. Brahmacharyaprathisthaayaam viryalabhah |
- ‘When Brahmacharya (Celibacy) is firmly established, he acquires

great vitality.’
39. Aparigrahasthairye janmakathantaasambodah|
- ‘When Aparigraha (abstinence from accumulating more than one

needs) is perfected one obtains the knowledge about ones past births.
40. Shauchaat swangajugupsa parairasamsargah|
- ‘Shauchaat (From the practice of cleanliness) swanga (with ones

own physical body) jugupsa (one develops disgust) and paraih (with
others) asamsargah (one becomes disinclined toward coming in contact
with others).
41. Sattvashuddhisaumanasyaikaagrayendriyajayaatmadarshana yogyattvaani cha|
- ‘Sattvashuddhi (Due to the purification of an intellect that is

dominated by harmonious qualities) saumanasya (pleasantness of the
mind), ekaagraya (one-pointedness), indriyajaya (mastery over the senses,
and) atma darshana yogyattvaani (ability for Self-Realization) are acquired.
The Upanishads state - ‘Aahaara shudhau sattva shuddhih, sattva shuddhau

dhruva smrutih’ (When food is pure, the being is purified, and when the
being is purified, then ones memory is undoubtedly purified.). In his
commentary on this, His Holiness Srimad Adi Shankaracharya has
described Aahaara or food as that which is consumed by all the senses,
since the food for the ears is the hearing of words, the food for sight
is form, the food for the skin is touch, for the tongue it is taste and
for the nose, the food is smell or odour. From this point of view, the
enjoyment of all worldly objects can be called Aahaara or food and
not just partaking of our meals! This same sentiment is expressed in
the following verse of the Gita -
Vishayaa vinivartante niraahaarasya gehinah |

rasavarjam rasopyasya param drishtva nivartate ||
‘Sense objects turn away from the abstinent man, though not
the longing for them. His longing ceases when he unites with the
Supreme.’
- Srimad Bhagwad Gita (Chapter II, verse 59)
Hence, by practicing non-injury and the other Yamas as the uni-

versal vows whatever worldly objects of enjoyment are consumed with
the senses being free attachment and aversion, only that results in an
increase in the sattva guna (pious and harmonious qualities) in the
intellect and it progressively leads to pleasantness in the mind, one-
pointedness, mastery over the senses and Self-Realization. This hap-

pens in the following manner -
Raagadveshaviyukaishu vishayaanindriyaischran |
Atmavashairvidheyaatmaa prasaadamadhigacchati ||
‘A disciplined person, enjoying sense objects with senses that are

under control and free from likes and dislikes, attains tranquility.’
- Srimad Bhagwad Gita (Chap. II, verse 64)
42. Santoshaadanuttamasukhalaabha |
- ‘Santoshaat (From contentment) anuttama (unexcelled, superla-

tive) sukhalaabha (joy, happiness is obtained).’
43. Kaayendriya siddhirshuddhikshayaattapasah |
- ‘Kaaya (the gross physical body) indriya (and the senses) siddhih
(one gains mastery over them) ashuddhikshayaat (as a result of the de-
struction of their impurities) tapasah (through austerities).’
Perfections or miraculous powers of the physical body are called

Kaayaasampat, the wealth of the gross body (see section 3, aphorism
48) and the perfections of the senses are their divine or supernatural
powers.
44. Swaadhyaayaadishtadevataasamprayogah |
- ‘Swaadhyaayaat (Through the repitition on the sacred words)

ishta devata (the presiding deity of that sacred word or mantra) samprayogah
(can be realized, one attains communion with the deity).’
It is said -
Swaadyaayaadyogamaasit, yogaatswaadhyaayamaamanet |
Swaadyaaya yogasampatyaa paramaatma prakaashatey ||
‘Through practice one establishes oneself in Yoga, and from Yoga

the practice is completed. By virtue of both these wealths or accom-
plishments, the Supreme Self becomes visible, is illumined.’
45. Samadhisiddhirishwara pranidhaanaat |
- ‘Samadhisiddhih (Samadhi, total concentration or meditation is

perfected) ishwara pranidhaanaat (through surrender to the Supreme
Lord).’
In the first section, realization of the direct experience of Pratyak

Chetana (perceptible consciousness that is turned inwards) and the
eradication of obstacles or hindrances by contemplating on the Su-
preme Lord and the repetition of its symbolic representation, the
mystic syllable AUM, has been described and in the first aphorism of
this section it is stated that the fruit of Tapa (austerities) and Kriya-
yoga (the yoga of action, the practical means to attain yoga or Union)
is Viveka-khyati (the pristine awareness or Reality) and the erosion of
kleshas (afflictions of the mind, sufferings). Then the fruit of this
Kriya-Yoga accompanied by the strict vows of the abstention alongwith
cleanliness and contentment is the realization of the desired deity in
succession to the accomplishment of samadhi (total concentration,
meditation). It implies that if one practices surrender to the Lord by
harboring the sentiment that ‘He is the guru of all gurus’ in conjunc-
tion with the constant repetition of the mystic syllable AUM, then
the Lords awakens in the aspirant in the form the SadGuru, the true
revered perceptor, and its divine grace is that perfect concentration
gets accomplished. From this it is clear that the main part of the
means of attainment of Yoga is the practice of repetition of the
mystic syllable, AUM alongwith contemplation on the Supreme Lord.
However, the gradation or the level of the results varies depending on
the lower or higher level of purity within. Only when the afflictions
of the mind have been thinned out and intellect has been purified
should one hope for a complete successful result.
Generally it is observed that an aspirant considers the Yamas and

Niyamas (abstentions and observances) to be of lesser importance and
then complain that they are not progressing. Here one can have a
doubt that if abstentions and observances is enough for the attain-
ment of total concentration, then what is the need to the other limbs
of yoga? However, the other limbs, which will be discussed later, are
merely supporters for the primary means mentioned above. For
Swadhyaaya (reading of scriptures, or chanting), asana (good posture)
is essential, both, Pranayaama and Pratyaahaar are for the purification
of the chitta, hence both of them have been classified under tapa,
austerities. It is said that -
‘Pranayaamaat param tapah’
‘There is no penance or austerity superior to Pranayaam (con-
trol of breath or the vital-force)’ and
‘indriyaanaam manaschaiva haikaagrayam paramam tapah|

tajjaya sarva dharmebhya dharmah parah sa uchyate ||.’
‘The one-pointedness of the senses and the mind is the highest
austerity. This accomplishment is above all types of actions or per-
formances.’
Dharana (concentration is focussed on a specific external or in-
ternal object) and Dhyana (concentration where all the mental fluc-
tuations are in equilibrium) are the aids prior to Samadhi (a progres-
sive state of dhyana wherein one loses the sense of separation with the
object of meditation). Now the nature of the asana or posture has
been described -
46. Sthirasukhamaasanam |
- ‘(During meditation, sitting in a manner that is) sthiram (steady,

stable and motionless) sukham (and comfortable for a prolonged du-
ration, that alone) is called Asanam (posture).’
Alongwith that the spine, the neck and the head must be kept
straight and erect. Steadiness and comfort - the means of perfecting
these two is stated in the next aphorism.
47. Prayatnashaithilyaanantasamaapattibhyaam |
- ‘(While sitting in that posture) prayatnashaithilya (relaxation of

effort, in other words keeping the body loose) anantasamaapattibhyaam
(one must contemplate on the unity or merging with the endlessness
or the infinite).’
One most promote the thought with a sense that our Self is the
all-pervading infinite form or one must meditate on the infinite sky
or the infinite space or meditate on the infinite Power that has taken
the form of this Universe.
48. Tato dwandvaanabhighaatah |
- ‘Tatah (As a result of perfecting the posture) dwandva (the pairs

of opposites like pleasure and pain, heat and cold) anabhighaatah (will
not affect him).’
When he is seated in his posture, he will not be troubled or

impeded by from sufferings due to the pair of opposites such as
pleasure and pain or heat and cold.
49. Tasminsati shwaasaprashwaasayogartivicchedah pranayaamah |
- ‘Tasmin sati (On being seated in that posture) shwaasaprashwaasayoh

(the process of inhalation and exhalation) gati vicchedah (getting re-
strained or slowing down) pranayaamah (is called control of breath or
the vital-force).’
50. Sa tu baahyaabhyantarastambhavrittirdeshakaalasankhyaabhih paridrishto

dirghasukshmah |
- ‘Sa (That, (Pranayaama, which is) tu (however) baahya (external)

abhyantar (internal) and stambhavritti (of a suppressed or suspended na-
ture) desha (extends upto the heart, the navel or the mooladhara re-
gion - in length) kaala (extends for 12,16 or 20 maatras- a unit of
measure of time) sankhyaabhih (occurs 10, 20 or more times every day),
paridrishtah (is measured in - these three units of length, time and fre-
quency) dirgha sukshmah (with practice can be held for an extended
period of time and at the same time it becomes more and more subtle).’
In other words, the process of inhalation and exhalation be-

comes so minute or subtle that its influx and outflux cannot even be
noticed.
51. Baahyaabhyantara vishayaanakshepi chaturthah |
- ‘Baahya (external - Rechaka, holding the breath after exhalation)

abhyantara (internal - Puraka, holding the breath inside) vishaya (vritti -
tendencies) anakshepi (excluding these actions or beyond these opera-
tions is ) chaturthah (the fourth one, which is kevala kumbhaka).’
The pranayaam or breath control with Rechaka (exhalation) and

Puraka (inhalation) described in the 50th aphorism is called ‘Sahita
kumbhaka’ and the one that is beyond these is called ‘Kevala Kumbhaka’.
52. Tatah kshiyate prakashaavaranam |
- ‘Tatah (As a result of that) kshiyate (is destroyed) prakashaavaranam

(the view of tamo guna, the inertial qualities, that cover the illumina-
tion or the light of the Atma, the Self).’
53. Dharanaasu cha yogyata manasah |
- cha (And) dharanaasu (with concentration focussed on a particu-

lar object) yogyata (there is an increase in the fitness or capabilities)
manasah (of the mind).’
Concentrating or focussing the mind on a specific object is called

Dharana. The use of plurality here indicates that there can be many
forms of this concentration since the mind can be focussed on vari-
ous regions of the body like the six plexus, the tip of the nose, center
of the eye brows and others. The definition of Dharana will be given
in the third section. Next Pratyaahaar is explained -
54. Swavishayaasamprayoge chittaswarupaanukaar evayndriyaanaam

pratyaahaarah |
- ‘Swavishaya (From their related objects) asamprayoge (on being

separated or detached from them) chittaswarupaanukaar eva (the state
wherein they imitate the true nature of the chitta, that state of)
indriyaanaam (of the senses) pratyaahaarah (is called pratyaahaara , the
withdrawal of the senses from material objects).’
When the senses give up their association with their repective

material objects and imitate the true nature of the chitta, at that time
it is said that the senses are now in opposition to their food, that is,
the objects of their enjoyment or that they have now reversed their
direction. It is said in a verse in the Kathopanishad -
Yadaa panchaavaavatishthantey jnanaani manasaa saha |
buddhischa na vicheshtati tamaahuh paramaam gatim |
- Kathopanishad (Chapter II, Section 3, verse 10))
‘When the five organs of perception are at rest tigether with the
mind and when intellect ceases functioning, that they call as the High-
est state.’
55. Tatah paramaa vashyateyndriyaanaam |

3. Vibhuti Pada (On Attinments)
The previous section described the five external limbs of Ashtanga

Yoga (the eight-fold path of Yoga) and the remaining three internal
aids are explained here. Only after the yogi has gained complete mas-
tery on these, he is entitled to being called a perfect yogi.
1. Deshabandhaschittasya dharana |
- ‘Desha (On any of the six chakras - Mooladhara, Swadishthana,

Manipur, Anahat, Vishuddha, Ajna or any specific object) bandhaha
(to locking or focussing) chittasya (of the chitta) dharana (is called
Dharana).’ Steading the mind on one object is nothing but Dharana.
2. Tatra pratyayaikataanata dhyanam |
- ‘Tarta (From this Dharana) pratyaya ekataanata (uninterrupted in-

cessant flow of knowledge) dhyanam (is called Dhyana).’
In dharana the flow of the vritti (vibration or modification) of

knowledge of the object being meditated upon is intermittent, in
other words, its is broken at intervals. When it becomes continuous
and uninterrupted like the flow of oil in a single stream, at that point
it become Dhyana.
3. Tadevaarthamaatranirbhasam swarupashunyamiva samadhihi |
- ‘Tadeva (That same Dhyana) arthamaatranirbhaasam (when all that

remains is only the awareness of the form without its name and only
meaning subsists) swaroopashunyamiva (and when one is devoid of
one’s own nature) samadhihi (it is called Samadhi).’
Please refer to the 43rd aphorism in the first section (Sadhan Pada)
for the explanation of ‘Arthamaatra nirbhaasam swaroopa-shunyamiva’.
4. Trayamekatra sanyamah|
- ‘Trayam (Dharana, Dhyana and Samadhi) ekatra (when all of them

are focussed on the same unique object) sanyamah (then it is called
Sanyama or restraint, control)’.
5. Tajjayaat prajnalokaha |
- ‘Tat jayaat (When this sanyama has been mastered or won) Prajna
(wisdom, intellectual insight of knowledge through samadhi or medi-
tation) aalokah (the light of this (prajna) shines forth.’
The fruit or result of mastering Sanyam is that the light that

emanates from its intellect as a result of Samadhi begins to shine forth.
Jaya (victory, mastery) means that one is able to establish an unbro-
ken, uninterrupted link of Dharana-Dhyana-Samadhi at will at any time
on any object. Without mastering Sanyama nobody is worthy of be-
ing called a ‘Yogi’. He is a yogi merely for namesake and the use of
that title should be understood as nothing more than publicity.
6. Tasya bhoomishu viniyogaha|
- ‘Tasya (Of that Sanyama or restraint) bhoomishu (on the gross-

subtle-subtlest levels and extending upto the unmanifested Creative
Principle, in other words, upto the level of the unmanifest Prakriti and
Atma-tattva, the essential nature of the Self, which is the subtlest) viniyogaha
(use can be made).’
The spiritual practice of chitta-nirodha, the restricting of the chitta,

with respect to the samprajnat or meditative states of Vitarka (reason-
ing), Vichaar (deliberation or reflection), Saananda (contemplation where
consciousness of bliss still exists) and Saasmita (contemplation where

only a sense of abstact consciousness exists) where in mental fluctua-
tions still exist as well as the asamprajnat or meditative states related to
the atma-atattva, essential nature of the Self, wherein all mental ten-
dencies are in suspension, are possible only after gaining mastery over
Sanyama.
7. Trayamantarngam poorvebhyaha|
- ‘Trayam (Hence, all three, Dharana-concentration by focussing

ones attention on a particular object), Dhyana-a state of conentration
where all mental fluctuations are in equilibrium), Samadhi-state of trance
or meditation) antarangam (are the internal aids or limbs) poorvebhyaha
in comparison to the previously mentioned. (five external aids or limbs,
Yama-restraint or adherence to moral values, Niyama-,personal atti-
tudes or observances, Asana-postures, Pranayaama-control of breath or
life-force, Pratyaahaara-withdrawal of senses from material objects) .’
8. Tadapi bahirangam nirbijasya |
- ‘Tadapi (Even these three internal aids) bahirangam (are also ex-
ternal aids or limbs) nirbijasya (of Nirbija Samadhi, seedless medita-
tion)’.
In the first five aids, the vrittis (modifications or fluctuations of

the chitta) are united with the object of sight. The vrittis definitely
become introverted with dharana(concentration, fixed attention on the
object) since the association with external objects is terminated, how-
ever, the vritti or mental fluctuation of their knowledge or existence
persists within. Hence even though, dharana, dhyana, samadhi, all the
three are internal in comparison to the rest, they are still external in
comparison to Asamprajnat, a state of concentration where all mental
fluctuations are in suspension. In Samprajnat (cognitive contempla-
tion, a state of concentration where mental activity still exists) the

cognitive intellect or awareness about the object being observed is
present, hence the seed of avidya (false knowledge or ignorance), which
is the cause of union with the object, remains protected. This false
knowledge is destroyed only in Asamprajnat or seedless meditation -
‘param drishtva nivartate ’ (It is destroyed after the realization or direct
experience of the Supreme). It is for this very reason why Samprajnat is
called Sabija (seeded or cognitive contemplation) and Asamprajnat is
called Nirbija (seedless meditation).
Mudha (Dull or perplexed), kshipta (distracted), vikshipta (distraught
or scattered), ekaagra (one-pointed) or niruddha (restricted), whichever
state in which the chitta remains for a prolonged period of time, the
samskaras (accumulated impressions) of that state get solidified and
hence the chitta becomes habituated to that state. Although, as the
accumulated impressions undergo changes, it also undergoes changes
in accordance to that. This change of state of the chitta is called Parinaam
(an alteration or transformation, a mutation). The states of mudha
and kshipta (perplexed and distracted states) are not yoga, yet they are
not hindrances to samadhi, in other words, even a person with a mudha
and kshipta (perplexed or distracted) state of mind can become eli-
gible for yoga, but vikshipta, a distraught or scattered state of mind, is
an obstacle for samadhi. The states of one-pointedness and restricted
are already present in the chitta of a yogi who is already engaged in the
practice of yoga. Hence the specific meaning of the phrase, ‘chitta-
parinaam’, (an alteration or transformation of the chitta ) is more apt
for any changes related to these two states of the chitta.
If the chitta persists in the ekaagra state, the state of one-pointed-
ness, it becomes habituated to remaining in that state and then it
starts to become restricted. However, it also gets disturbed intermit-
tently. Such a disturbance is called vyutthaana (rising up, yielding, giv-
ing away, swerving from the right course), in other words, during the
state of dharana (fixed attention) the waves of vyutthaana (rising out of
the restricted state) and nirodha (restricted state) continue to flow. As
one transitions from dharana to dhyana (state of concentration where

all mental fluctuations are in equilibrium) vyutthaana, the wavering of
the chitta, starts to decrease to a point where the flow of the chitta
begins to advance toward nirodha (the restricted state). This sequence
or order of restriction is classified into three stages which are called
Parinaam traya, the three transformations or mutations. Their nature
has been explained in the later aphorisms.
9. Vyutthaananirodha samskarayorvibhavapraadurbhaavau nirodha lakshana

chittanvayo nirodha parinaamaha|
- ‘Vyutthaananirodhasamskarayoho (In both, the accumulated impres-

sions of vyutthaana, wavering or rising out of the restricted state and
nirodha, the restricted state) avibhavapraadurbhavau (the suppression or
reduction of the first ones and the spread or increase of the latter)
nirodhalakshana chittanvayaha (the sequences or the changes in the chitta
that hold or acquire the attributes of restriction) are called nirodha
parinaam (the mutation or alteration of restriction) ’.
This is the state of the chitta that is facing or inclined toward

the state of restriction.
10. Tasya prashaantavaahita samskarat|
- ‘Tasya (Of that state alteration of restriction) prashaantavahita

(the peaceful flow devoid of any wavering or disturbance) samskarat
(when its accumulated impressions have become firm or strong), it
begings to flow’.
When vyutthaana (rising up or swerving from the course) has

come to a complete stop and the accumulated impressions of the
alteration or mutation of restriction have become deeply engrained
on the chitta, the chitta becomes accustomed to remaining restricted.
11. Sarvaarthataikaagratayoho kshayodayo chittasya samadhi parinaamaha |
- ‘Sarvaarthata (All pointedness, experiencing all objects) ekaagratayoho

(and one-pointedness in the form of a a single meaning) kshayodayo
(decay or destruction of the first and the dawn or rising of the latter)
chittasya (of the chitta) is called samadhi parinaam, the alteration or tran-
sition to samadhi (a profound meditative state)’.
At the time of vyutthaana, the state where the chitta rises up from
the restricted state, along with the meaning of the object of concen-
tration, many other meanings associated with that object are also
present. Consider, for example, the object of concentration is an idol
of a deity; in the beginning it is possible that various ideas pertaining
to the idol could arise in the chitta, such as - the idol is made of either
stone or an alloy, that we are sitting in a temple and contemplating
on that idol, there are many people present with us, the essence of
insence sticks is pervading the hall, the ingredients and objects needed
for worship are present next to us, the posture and features of the
deity are beautiful, the sculpture is very exquisite in its design, the
idol is bedecked with beautiful ornaments - and many others. How-
ever, the idol is not the main object of contemplation for the medita-
tor. He wishes to contemplate upon his preferred deity through the
means of the idol. A restricted chitta forgets all such meanings and
becomes engrossed in the deity alone because the meaning or essence
of the object of his concentration is the deity itself and nothing else.
When the all-pointedness or the existence of multiple meanings in
the chitta starts to reduce and one-pointedness starts to increase on
the essential meaning of the object of concentration, that is called
samadhi parinaam or alteration of or transition to samadhi.
Along with the sequence of alteration, flow or change, the aware-
ness of time is also maintained because along with the appearance
and disappearance of objects, the passage of one moment of time
and the manifestation of another moment in its place is nothing but
what we call the present. If the alterations in the chitta cease to occur,
then time will also disappear. This state is explained in the next apho-
rism.
12. Shaantoditau tulyapratyayau chittasyaikaagrata parinaamaha |
- ‘Shaanta (That which has become the past, the latent past) and
udita (that which is arising from the future into the present) pratyayau
(such knowledge becoming similar to each other), is called ekaagrata
parinaamaha (alteration of or transition to one-pointedness) chittasya
(of the chitta)’.
At this point in time, the awareness of the flow of time does not
exist. Even after being in a meditative state for an hour, one feels as
though he has just sat down (for meditation).
The alterations of the chitta were discussed above. However,
which element or essence of this manifest world is such that it is not
subject to any alerations, is changeless? It is said -
‘Parivartanashilohi samsaraha |’ - All the objects in this samsara (this
world, this circuit or mundane existence) are subject to change, are
transitory., the Atma, the Self, alone is changeless. Our intellect, chitta,
mind, sense organs, the objects of our senses, as much as the expan-
sion of Prakriti (the Creative principle, the aboriginal nature), each
and every thing is undergoing change every moment. Hence attention
has been drawn to this alteration or change in the next aphorism and
the nature of this parinaam (alteration or change) has also been ex-
plained therein.
13. Etena bhutendriyeshu dharmalakshanaavastha parinaamaaha vyaakhyaataaha|
- ‘Etena (According to the aphorism about the transition to one-

pointedness) bhutendriyeshu (in the five mahabhutas, the gross material
elements and the sense organs) dharmalakshanaavastha parinaamaaha (the
three types of alterations that continue to occur, alteration of form
or nature , alteration of its temporal characteristics and alteration of
state) vyaakhyaataaha (even they have been explained)’.
Dharma Parinaam (the alteration of nature or form) - Cotton, for

example, has speific characteristics and it is possible to make a thread
out of it, this is the dharma or nature of cotton. The transformation
of cotton into thread is its Dharma Parinaam, an alteration of its na-
ture or form.
Lakshana Parinaam (the alteration of temporal characteristics) - In
the process of transforming cotton from its current form into thread,
the present form of cotton has the future transformation into a thread
inherent in itself. Once the thread is formed, that thread of the
future becomes the thread of the present and the form of cotton now
becomes a thing of the past. The manifestation of a potential future
state into the present and the dissolution of the present state into the
past is called lakshan parinaam (alteration of temporal characteristics).
Avastha Parinaam (the alteration of state) - This same cotton, if
stored for two to three years, decomposes or decays. While the pro-
cess of decay is a continuous process, it becomes evident only after a
prolonged duration. This is the alteration or transformation of its
state.
These above-mentioned three transformations also occur in the
chitta and the object of concentration, however in ekaagrata parinaam
(alteration of or transition to one-pointedness) all of them become
similar to each other. Once the thread is formed, the essential quali-
ties of the natural state of cotton subside and the attributes of a
thread, which were dormant or hidden from sight until now, become
manifest at the present time. In this way the alterations in the sub-
stance of cotton occur in accordance to the subdued properties, that
is the attributes of the past state, the manifested attributes and the
dormant qualities that would arise in the future. This fact has been
described in the next aphorism.
14. Shaantoditaavyapadeshya dharmaanupaati dharmi |

- ‘Shaant (Past), udita (that which manifests in the present) avyapadesh

(that which is dormant or hidden in the future), dharmaanupaati (any
of these qualities that one conforms to or closely follows) is the Dharmi
(the object containing these characteristics)’.
In other words, a thread is not a different material than cotton,

on the contrary it is merely a modified state or quality of cotton and
the sustance of cotton is also present in the thread.
15. Kramaanyatvam parinaamaanyatve hetuh |
- ‘The anyatva (change) in the krama (sequence) of the character-

istics is the cause for the difference in alterations or transformations.’
The change or difference that becomes visible during the se-

quence where the cotton is transformed into thread and a thread into
cloth, the reason for the perceived difference in this transformation is
basically the change in the sequence. In other words, the change in
the form of the substance, as a result of each transformation or mu-
tation, that continues to take place every moment happens in a given
sequence or it can also be said that the transformation occurs in a
particular order and each and every transformation has the sequence
already inherent in it. If the sequence is altered, the alteration is also
changed.
The alterations to the chitta and sanyama (restraint or control)
through the sequence of dhyana, dharana and samadhi (the three progres-
sive states of concentration) have been explained at this point. How
does a yogi acquire various siddhis or miraculous powers through this
restraint? This question will now be addressed.
16. Parinaamatraya sanyamaadatitaanagatajnanam |
- ‘Parinaamatraya (On the three alerations or mutations) sanyamaat

(through gaining restraint on them) atitaanaanaagata (of the past and
present) jnanam (knowledge) is attained’.
For example, you are chanting Rama-Rama, Hare-Hare, Shiva-

Shiva or Aum-Aum. Along with that japa or chanting, you should
also pay attention to your chitta to observe how it is passing through
the various alterations of nirodha (restriction), samadhi (profund medi-
tative state) and ekaagra (one-pointedness) and how its nature, tempo-
ral characteristics and state are also undergoing change simultaneously.
The fruit or consequence of this sanyama or control will be that you
will begin to sense the past and the future.
After gaining control on the alerations of the chitta, you should
now fix your attention on your dhyeya (the object of concentration).
The knowledge of each and every object of contemplation is three-
fold; it is the combined knowledge of its name (the knowledge ac-
quired through words or by hearing), its meaning (the intended ob-
ject itself implied by that name) and the knowledge about the con-
ceptual existence of that object.
17. Shabdaarthapratyayaanaamitaretaraadhyaasaatsamkarastatpravibhaaga
sanyamaat sarvabhutarutajnanam |
- ‘Shabdaartha pratyayaanaam (the name or sound associated with

the object, the object implied by that name and the conceptual exist-
ence of that object, all the three are) etaretar (mutually) adhyaasaat (by
virtue of cohabiting or presiding over each other, in other words, by
virtue of superimposing the qualities the other onto themselves)
samkaraha (which is the tendency of mixing together or erroneously
identifying with each other) tat pravibhaaga (by separating the name
from the object implied by that name and the intended object from
its knowledge and on this classification) sanyamaat (by using restraint),
sarvabhutaruta (the sounds or speech of all living beings) jnanam (can
be known)’.
Subsequent to this, let us now direct our attention to the accu-

mulated impressions that have been imprinted on the chitta.

Through sanyama (restraint or control) over them -
18. Samskara sakshaatkaranaat purvajaatijnanam |
- ‘Samskara sakshaatkaranaat (When there is direct perception of

the accumulated impressions ) purva jaati jnanam (knowledge of the
previous incarnations or births will be known)’.
The existence of a single unique object (of contemplation) in

dharana, dhyana and Samadhi is called ‘Sanyama or restraint. Now let us
carefully consider the the multitude of objects that are combined
together when we are meditating -
(1) The flow of alterations or transformations on the chitta.
(2) The tendency of the name of the object, the object implied
by that name and conceptual existence of that object, all the three,
erroneously identifying with each other and
(3) The accumulated impressions imprinted by these, which are
now assuming the form of memory.
The fruits of exercising restraint on these three individually has
been stated in the above stated three aphorisms. How are such results
possible? This too will seem possible once the scientific basis is well
understood, because each and every activity or event is the result of
its cause. The knowledge that is hidden in the future becomes mani-
fest in the present and dissolves into the past. The core substance of
this knowledge is undergoing change by virtue of the distinctiveness
in its name, its temporal characteristics and its state in each of these
phases (past, present and future). Hence in the prajna (knowlegde or
intellectual insight) that arises from this restraint, the knowledge of
all the three periods, past, present and future, starts to shine forth.
Similarly, through restraint on the name, form and knowledge of the
object being contemplated upon, the hidden knowledg implicit in
that objecct is directly experienced and by grasping the end of the
chain of the accumulated impressions of past birth that exists in the
present, one canawaken the memories of the impressions accumu-

lated in past births.
For instance, imagine that some individual has come to meet
you. The vrittis (modifications in the chitta) about his face, his posture
and his speech will arise in your chitta. Since they were activated as a
result of the knowledge of his chitta, there are undoubtedly linked to
the awareness or knowledge about him.
19. Pratyayasya parachittajnanam |
- ‘Pratyayasya (By virtue of practising restraint on the mental

modifications of knowledge in the chitta) parachitta jnanam (knowledge
about the the other person’s chitta will be attained)’.
However -
20. Na cha tatsaalambanam tasyaavishayee bhutatvaat |
- Na cha tatsaalambanam (However along with the knowledge of

the other person’s chitta, the knowledge of its basis, its form or its
underlying support will not be attained because) tasyaavishayee bhutatvaat
(that is not the object of his restraint)’.
For example, let us assume that individual has come to test you.
That you will come to know, but his intention behind examining
you, the underlying basis that is inspiring this examination will re-
main unknown to you since that is not the object of your restraint.
Now that you know the ill intentions of that person, let us say
you do not desire to meet him and also wish to impress him with
your capabilities and for that you wish to become invisible right there
and then. The process of disappearance or becoming invisible is now
explained -
21. Kaayarupasanyamaat tadgraahyashaktistambhey chakshuh

prakaashaasamprayoge antardhaanam |
- ‘Kaayarupasanyamaat (By practising restraint on the visible form

of one’s own physical body) tadgraahyashaktistambhey (when the power
of perception or the illumination or visual characteristics of the body
have been suppressed) chakshuh prakaashasamprayogey (and there is
no longer any contact between the eyes and the light, in other words
when this contact is broken) antardhaanam (you will become invis-
ible)’.
Light illuminates our physical body and after being reflected,

this very light in the form of our physical body, becomes the object
of the eyes of the onlooker. By practising sanyama (restraint) on your
own form, yoy can stop its power of being seen. Then the light falling
on the body will not get reflected and it will not reach the eyes of the
onlooker and that person will not be able to see your physical form
anymore.
22. Sopakramam cha nirupakramam cha karma tatsanyamaadaparaant

jnanamrishtebhyo vaa |
- ‘Karma or Action is of two types - (i) sopakramam (prarabdha or

destiny), those which fructify quickly or are quick to manifest and
(ii) nirupakramam (accumulated), those which are dormant or slow
to fructify.
The past karma or actions mentioned above fall under two cat-
egories - (1) Actions for which their consequences or fruits of those
actions have started to ripen, in other words, prarabdha karma (des-
tined actions) or actions of the past births which have ripened and
are the cause for this birth. The joys and sorrows that one experiences
as a result of these and the life span for enduring these is predeter-
mined. (2) Actions whose fruits have not begun the process of ripen-
ing yet; these are called sanchit karma (dormant or latent actions). The
process of ripening the fruits (frucitying the results) of those dor-
mant actions can be progressed in the present birth too if they are
very near to maturity. This lack of maturity can be attained by per-
forming performing new actions. Accumulating virtues by serving
and honoring parents, great saints, spiritual masters and the gods,
through worship and reverence and by performing many other good
deeds the process of fructifying the results of accumualted actions
can be initiated. Contrary to this, by performing evil deeds such as
deception and cheating the process of ripening the fruits of the
acumulated inauspicious actions or vices is initiated. The result of
practising Sanyama (restraint) on all these actions bestows the knowl-
edge of the nature of the consequences of these actions, the duration
for which these consequences must be endured, their form, life span
and other such qualities.
23. Maitraadishu balaani |
- ‘Maitradishu (By virtue of sanyama or deep concentration over

friendliness, compassion, delight) balaani (their strength is increased).’
My developing sanyama on the sentiment of friendliness the

sentiment becomes stronger; Same is the case with compassion and
delight or joyfulness. However, one cannot develop restraint over
indifference or negligence since it is a negation or absence and not an
object of contemplation. And -
24. Baleshu hastibalaadini |
- ‘On being confronted with animals such as an elephant, by

sanyama on their strength comes a similar strength.’
25. Pravritttyalokanyaasaatsukshma vyavahita viprakrushtajnanam |
- ‘Pravritti (The effulgent lights related to the senses, that are

mentioned earlier in the 35th aphorism of the first section, by virtue
of their) aaloka (illumination) nyaasaat (and on applying or directing

it) sukshma vyavahita (subtle objects, invisible to the normal eye) and
viprakrushta (objects that are distant), jnanam (their knowledge, super-
sensory powers) is attained.’
These pravrittyaaloka (effulgent lights related to the five senses)

are also called divine lights or divine sight. Now the result of sanyama
or mastery over the Vishoka lights (various lights that are seen in medi-
tation and are lights that free one from suffering - described in the
36th aphorism of the first section) will be described.
26. Bhuvanajnanam surye sanyamaat |
- ‘By Sanyama or deep concentration over the Sun one acquires

the knowledge of the cosmic regions.’
The entire cosmos, the solar system is dependent on the Sun.

The Sun is the eye of the entire Universe. Here the Sun must not
interpreted as the solar ball. All the Vishoka lights are visible in the
Sushumna nadi (a subtle nerve in the spinal column), hence the Sushumna
is also called the ‘Gateway to the Sun’. Here the word ‘Sun’ refers to
this inner Sun visible in the Sushumna. Similarly in the following three
aphorisms one must interpret the words ‘Moon’ and ‘Dhruva’ accord-
ingly. Through meditation, when these become visible within, one
must practise sanyama on them.
27. Chandre taaraavyuhajnanam |
- ‘By sanyama the Moon, one attains the knowledge of the con-
stellations of the stars’.
28. Dhruve tadgatijnanam |
- ‘By sanyama or deep concentration on Dhruva, the Pole-Star,

knowledge of the movement of the stars is acquired.’
29. Naabhichakre kaayavyuhajnanam |
- ‘As a result of restraint over the Nabhi chakra (the Navel plexus),
also called the Manipur Chakra, knowledge of the arrangment of the
systems of the body is gained.’
30. Kanthakupe kshutpipaasaanivrittih |
- ‘Through restraint over the Kanthakupa (The Oesophagus, the

pit of the throat through which we ingest food) when one is being
troubled by hunger and thirst, they can be subdued (for that dura-
tion; they will not be subdued forever).’
31. Kurma nadyaam sthairyam |
- ‘By sanyama on the Kurma Nadi ((the tortoise channel) one at-
tains steadiness.’
The Kurma Nadi or the tortoise channel is located in the chest

region, which is called the Vagus nerve. The Kurma Nadi is the upper
portion of the Vagus nerve located near the heart. (It is the astral
channel through which kurma, one of the outer winds of the body,
works the eyelids works.)
32. Murdhajyotishi siddhadarshanam |
- ‘Murdha jyoti (The coronal light of the head, the flash of light
that is seen in the Sahasrar, the thousand petalled lotus in the cere-
brum), on attaining mastery over this, visions of the Siddhas, the per-
fected ones)’.
33. Pratibhad va sarvam |

- ‘Once Pratibh jnana (higher, intuitive knowledge, prescience)

arises, all the knowledge stated above can be acquired throught that.’
Just as there is the illumination of twilight at dawn before sun-

rise, in the same way the light that appears before true knowledge
(the knowledge of the Self, spiritual enlightenment) is called Pratibh
jnana (intuitive knowledge).
34. Hridaye chittasamvit |
- ‘Through deep concentration or sanyama on the hridayaakaasha,

the lotus-like cavity in the heart one gets the knowledge of the chitta,
in other words the sub-conscious mind.’
Upto this point attention was focussed on the knowledge of

external objects. How is the knowledge of Purusha (the individual-
ized aspect of eternal consciousness), in other words, the knowledge
of our Atma (the Self) acquired? Maharshi Patanjali explains this in
the next aphorism -
The Atma (the Self) obtains all types of knowledge with the
help of buddhi, the intellect.The knower is the Self and the intellect is
merely a tool at It’s disposal for obtaining this knowledge. Once the
chitta is restricted, the subtle and refined insight of the intellectis called
Sanyama. Then it is imperative for us to ponder how the Self, which is
the seer or witness itself, will be able to see itself now? Buddi or the
intellect is inanimate or devoid of consciousness. It sees all objects
when it is associated with the Self, yet it is cannot see the Atma, the
Self. The scriptures already state -
‘Atma va arey kena vijaaniyaat |’
‘Oh! What instrument can be used to see the Atma (the Self)?’
- Brihadaranyaka Upanishad
(Chapter 2, Section 4, Verse 14)
The answer to this question is that the Self, which is established

in the intellect, can see Itself, just as a person can look at his reflec-
tion in a mirror and know his form.
If there is no mirror, how can we see our own form? In the same
way, when the pollutants, the distractions and defects in the intellect
are removed and only sattva (purity) shines forth, at that time the
Atma, the Self, is able to see Its own reflection. This reflection is
called the Pratibha (light or splendor) of the Self and the knowledge
related to that is called Pratibh jnana (intuitive knowldge, knowledge
that shines forth). Even the Kathopanishad (Chapter 6, verse 5) states
that -
‘Yatha darashey tathaatmani (ihalokey)|’
‘One witnesses or sees the Self in this world as clearly as one

sees something in mirror.’
On this verse, Srimad Adi Shankaracharya wrote the following

commentary -
Yatha darashey pratibimbabhootam Atmaanam pashyati loko atyanta viviktam
tatheyhaatmani swabuddhau aadarshavannirmalibhootaayaam viviktam Atmano
darshanam bhavati |
‘Just as the individual being can see its own reflection very clearly
in the mirror, in the same way, in this physical form itself, in our own
intellect present within us and which has become pure like a clean
mirror, one can clearly see the Atma.’
One who practices Sanyama or restraint is none other than the

Atma itself. The process or activity of sanyama takes place in the inner
mind (the faculty of thinking) and the object to be restrained is the
intended object to be meditated upon whose knowledge is acquired
through retraint or control. The quaility or nature of the intellect to
endeavor to know the Pure is Jnana or Knowledge. As long as the
intended object of restraint is different than the Self, the vrittis or

fluctuations of the intellect is said to be extroverted. When the Atma
or the Self Itself becomes the object of restraint, the it (the fluctua-
tions of the mind) is said to be introverted.
Now, the practice for attaining the knowledge of the Purusha,
the individualized aspect of the eternal consciousness, is described in
the next aphorism.
35. Sattvapurushayoratyantaasamkirnayoh pratyayavishesho bhogah paraarthaat

swaartha sanyamaat purusha jnanam |
- ‘Sattvapurushayoh (By virtue of the subtlest aspect of the intellect

and the pure individualized consciousness being) atyanta (extremely,
completely) asankirnayoh (different and opposite in nature)
pratyayaavishesho (possessing undifferentiated knowledge of the two)
bhogah (is the cause for having experiences (of pleasure and pain))
paraarthaat (because the presented idea, the intended object, is some-
thing other than the Self). Swaartham (By making the Supreme Self
Itself the object of Sanyama or restraint) sanyamaat (and practising re-
straint) purushajnanam (the knowledge of that pure individualized con-
sciousness is revealed).’
Asankirna = Two things that should not be mixed or commingled

with each other. The subtlest aspect of intellect is deviod of con-
sciousness and is mutable, whereas the Self is sentient and unchange-
able, but their knowledge is not clearly separated.
Pratyayaavishesha = Knowledge of both entities exists but is un-
clear and non-specific, because both of them appear alike due to a
false super-imposition. There is no knowledge or awareness about
their distinctive nature because the intellect is being presided over by
the consciousness of the Self and both of them are appearing as one
and the same. This identification, of them being the same, is the
cause of bhoga or experiences (pain and pleasure). Due to the knowl-
edge of joy and sorrow in the intellect, the Self Itself starts to expe-
rience Itself as happy or sad. To eradicate this false super-imposition,

the Atma or the Self must be made the focus, the intended object of
Sanyama or restraint.
Swaartha = That which is itself the intended object of Sanyama or
restraint. In other words, by practising sanyama on Chetana, the pure
consciousness, which appears or shines forth as the subtlest aspect
of intellect, one can attain the knowledge of the Self, which is sepa-
rate and distinct from that subtlest aspect of intellect. This is method
prescribed in Vedanta as Ahamgraha Upsasana and Nidhidhyaasana. Actually
Nidhidhyaasana itself is Yoga.
36. Tatah pratibhashraavana vedanaadarshaaswaadavaartaa jaayantey |
- ‘Tatah (From that knowledge of the Purusha) arise the siddhis

(miraculous super sensory powers) of Pratibha (prescience, intuitive
knowledge), Shravana (divine hearing), Vedan (divine touch ), Adarsha
(divine vision), Aswaad (divine taste) and Vaarta (divine smell).’
The supernatural powers of distant vision, distant hearing, su-

pernatural sense of touch, taste and hearing is also a part of these
divine powers. However -
37. Te samadhau upasargaavyuthaane siddhayah |
- ‘Te (These divine powers) samadhau (in the profound state of

meditation) upasarjaah ( these are obstacles) and vyuthaaney (when dis-
tracted, in the normal state of mind) these are supernatural powers.’
The other divine powers that arise from the knowledge of the
Purusha are mentioned in the next three aphorism.
38. Bandhakaaran shaithilyaat prachaar samvedanaaccha chittasya

parashariraaveshah |
- ‘ (After the knowledge of the Purusha has been realized) Bandha

kaaran (The cause of bondage, which is the desire for enjoyments)
shaithilyaat (having become weak or has been loosened) cha (and) prachaar
(the movement or the internal workings) chittasya (of the chitta, the
inner mind) samvedanaat (have been experienced) parashariraaveshah (there
comes the ability to enter another body).’ This is called the siddhi of
Shakitpat, in other words, the power of transmission of divine power
into another body.
A doubt that arises here is, if Para-Sharira, that is, the body of
another person also refers to a dead body? If yes, then the departure
of the chitta from its own body is implied by the word ‘prachaar’ (move-
ment or propogation) and in that state the senses also imitate the
chitta and will enter the dead body. On gaining mastery over the
movement or propogation of the chitta, it is possible for the Yogi to
gain mastery over the five pranas Prana, Apana, Samana, Udana and Vyana.
Prana works the sensory nerves and all ingoing fibres and in the au-
tonomous efferent fibres of the respiratory system, the middle Samana
works the digestive system, Apana works the excetory system, Vyana
the circulatory system and Udana the muscular system. The benefits
of that are described below.
39. Udana jayaat jalapankakantakaadishvasangah utkrantishcha |
- ‘Udana jayaat (By mastery over Udana, upward life force that
manifests in the head and controls the muscular system) jala (sea,
river and other water bodies) panka (mud, swamp) kantaka (thorns)
aadishu (while walking on these and others) asangah (one will not come
in contact with them, in other words, will be able to walk on them
without touching them) cha (and) utkrantih (one will also acquire the
power to rise or exit out of the body along with the five prana and
senses)’.
When the subtle or astral body is able to leave the gross body, at
that time it can be made to enter a dead body too.
40. Samana jayaat jwalanam |
- ‘By mastery over Samana, the prana or vital force flowing in the
navel area and nourishes the entire body, the physical body of that
yogi will become radiant and effulgent like fire.’ He can even kindle a
fire in dry wood or any other material used for that purpose.
Mastery over Prana (the life force, respiration) and Apana (force
that works the excretory system) is called Pranayama. Hence, the result
of mastering them has been described here. By mastering Vyana and
Udana, along with the ability to leave ones’ body mastery over all the
other pranas also comes automatically.
Upto this point all, with the gross physical body as the primary
requirement, the gross as well as subtle forms of sanyama (restraint,
control or mastery) and the siddhis (miraculos powers) that are inci-
dental as a result of this sanyama, have been described above. From the
previous aphorism we learned that it is possible to separate oneself
from the gross physical body. Hence the following aphorisms will
present to us what the nature of sanyama will be if we ignore the gross
physical body as a requirement. The next two aphorisms explain the
divine relationship of the sense organs and the physical body with
the external tattvas (prinsiples).
41. Shrotraakaashayoh sambandha sanyamaadivyam shrotram |
- ‘Shrotra (The sense organ of hearing) aakaashayoh (and the sky,

both) sambandha sanyamaat (through mastery over their relationship)
divyam shrotram (one experiences a divine sense of hearing), in other
words, giving up our dependence on the external ears, one is able to
hear even after shutting off or covering ones ears)’.
This aphorism is, in principle, representative of mastery over all

the other sense organs. In other words, by mastery over the sense
organs of touch and the sky or space one can acquire a divine sense
of touch, by mastering the relationship between eyes and light, one
attains divine sight, by mastering the relationship between the sense
organ of taste and water and the relationship between the orgam of
smell and the earth, one develops the divine senses of taste and smell
respectively.
42. Kaayaakaashayoh sambandha sanyamaallaghutulasamaayatteyschaakaasha

gamanam |
- ‘Kayaakaashayaoh sambandha (The relationship between the physi-

cal body and the sky) sanyamaat (by gaining mastery on that)
laghutulasamaapatteyscha (and by making the body as light as fluffed
cotton) aakaasha gamanam (one can travel through space).’
Air is formed from space, fire from air, water from fire and the
earth from water, hence there already exists a cause and effect rela-
tionship between the five elements. In the 41st aphorism, when the
divine powers become manifest in the five senses, the mutual relation-
ship between the five principles becomes evident. The sense organs
are related to the tattvas or the principles and as the body is formed
of the combination of these five principles, their inter-relatioship is
implicit. By gaining mastery over all these relationships, through the
dissolution of the tattvas or the principles into their causes, the body
can be made as light as fluffed cotton. This process is called Bhoot-jaya
(mastery over the elements), which will be explained in the 46th apho-
rism.
43. Bahirakalpita vrittirmahavideha tatah prakashaavaranakshayah |
- ‘When the akalpita (natural or unimagined, not deliberate) vritti

(mental fluctuations) bahir (are held outside, or flowing outwards),
are mastered, it is called Maha-Videha (the Great Disincarnate, one ex-
isting outside the body), and this prakasha avarana (veil covering the
spiritual light) kshayah (gets destroyed).’
The motions of the mind are extroverted as it follows the sense

organs and the sense organs perform their tasks in two ways - (i)
Generally with the help of the gross physical body, that is, they ex-
pect pride in this physical body) and (ii) Without a sense of pride in
the physical body, which is described in the 41st aphorism, and are
called the divine senses. Even at that time, the external or outwardly
mental fluctuations will undoubtedly continue to exist in the chitta,
but they will not be associated with the physical body. The fluctua-
tions of the first type are kalpita (imagined or artificial, fabricated),
and the latter type are akalpita (unimagined, occuring naturally) be-
cause these are the natural vrittis or fluctuations of the sense organs
that are independent and free from the bondage of the physical body.
Since they have become dependent on the body, their spontaneity has
been destroyed. When the unimagined mental fluctuations can be
conceived outside the body, that state is called the Maha-Videha state,
the state of great excorporeal concentration. When this state arises,
the veil of tamasic or inertial qualities that is cast as a result of the
physical body, gets destroyed. We learned from the earlier aphorisms
such as aphorism 36, that even if there is pride in ones physical body
or identification with ones physical body, miraculous powers can still
be attained. These are the Bahir Kalpita vrittis, in other words, external
imagined and unnatural mental fluctuations, which are called vrittis.
Common vrittis (mental fluctuations) are kalpita (imagined, artificial,
fabricated) and within the physical body. When the vrittis that are
not dependent on the physical body are mastered, Maha-Videha (ability
to exist outside the body) is established.
The special sanyama or restraint to attain Bhoota-jaya (mastery over
the elements or the five principles) is prescribed in the following
aphorism -
44. Sthula swaroopasukshmaanvayaarthavattvasanyamaat bhootajayah |

- ‘By sanyama or control over the five forms of the elements -

sthula (the gross principles), swaroopa (the substantive, their essence or
characteristics), sukshma (subtleness) anvaya (interconnectedness or con-
junctive) and arthavattva (purposefulness), bhoota-jayah (one attains
mastery over the elements)’.
The gross earth is made up of five elements - in the first half is

the earth and the other four are in the second half. The other ele-
ments must be understood in the same way. Sound, touch, form, taste
and odor, all of them are present in the earth. Except odor, the other
four are present in water. In fire there are three excluding odor and
taste. In air there are only sound and touch and in space or ether
there is only one, that is sound. This is the gross form of the tattvas
(the essential principles). Hardness in the earth, fluidity and adhe-
siveness or wetness in water, heat in fire, the power of spreading in
the air and all-pervasiveness in space or the ehther - these are the
swaroopa (essential natures) of all the five. The odor or smell of the
earth, the taste of water, the form of fire, the touch of air and the
sound of ether, are their respective subtle principles which are called
the Tanmatras. These tanmatras are the defects in the qualities or the
essential nature of a Mahat-Tattva, the Great Manifestation, that is
dominated by Tamo guna (inert qualities). The essential nature of Prakriti
(the aborigianl nature, the Creative principle) is both, bhoga (experi-
ence, enjoyment) and emancipation of the sould from bodily exist-
ence. In this way, through sanyama, the elements can be mastered. The
five principles are referred to as the bhoota here.
Next the result of bhoota-jaya, mastery over these elements is de-
scribed.
45. Tato’nimaadi pradurbhaavah kaayasampattaddharmaanabhighaatashcha |
- ‘Tatah (Due to this mastery over the elements) animaadi (the

ability to become small as an atom, to grow in size at will, the ability
to become bouyant as light, power to become heavy at will, the power

to obtain anything, irresistible will, power to control or influence and
ability to become powerful or gain mastery) pradurbhavah (become
manifest and) kaaya sampat taddharma (the properties or qualities that
make a body perfect, which are mentioned in the following apho-
risms) anabhighaatashcha (cannot be affected or destroyed by anyone)’.
46. Rupalaavanyabalavajrasamhanahatvaani kaayasampat |
- ‘Perfection of body consists in its beauty, grace, strength and

thunderbolt-like hardness.
After describing bhoota-jaya, the mastery over the senses will be

described next.
47. Grahana swaroopaasmitaanvayaarthavattava sanyamaadiindriya jayah |
- ‘Grahana (The ability of the five senses to know their respective

subjects), swaroopa (and the knowledge of their essential attributes
such as hearing, seeing, touch, smell or taste) asmita (egoism), anvaya
(the conjunction of the logical connection between sattva, rajas and
tamas - the qualities of harmony, activity and inertia), arthavatva (their
purposefulness as experience and liberation) sanyamaat (on gaining
mastery over all these) indriya jayah (one attains mastery over the mind
and the senses’.
The result of this mastery over the sense organs is -
48. Tato manojavitvam vikaranabhaavah pradhaanajayashcha |
- ‘Tatah (Through Sanyama over the sense organs) manojavitvam (the

ability of the body to move as quickly as the mind), vikaran bhaavah
(the power of perceiving without the senses (Akalpita Maha-Videha
vritti referred to earlier) pradhaana jayashcha (as well as mastery over the
First Cause, the unmanifest Moola Prakriti (the unmanifest Creative
principle, ) is attained’.
All these three siddhis (miraculous powers) are called Madhupratika.

After this the results of knowing the distinction between the Purusha,
the pure individualized consciousness and buddhisattva, the subtlest as-
pect of the intellect, are stated below.
49. Sattvapurushaanyataakhyaatimaatrasya sarvabhaavaadhishthaatruttvam

sarvajnatrutvancha |
- ‘Sattva (The subtlest aspect of intellect, objective existence)

purusha (and the Self, pure consciousness) anyataakhyaati maatrasya (that
yogi who has realized the knowledge of the degree of distinction
between these two, he acquires) sarvabhaavaadhishthaatrutva (supremacy
over all states of existence) sarvajnaatrutvam cha (and complete omni-
science)’.
He becomes all-powerful and all-knowling like the Supreme Lord.

This siddhi is called Vishoka (sorrowless). However -
50. Tad vairagyaadapi doshabeejakshaye kaivalyam |
- ‘Tat vairagyaadapi (Once he has become detached from his all-

powerfulness and omniscience) dosha beeja kshaye (and the seeds of af-
flictions that exist in the form of vasanas (mental tendencies or incli-
nations have been destroyed) kaivalyam (he attains absolute indepen-
dence)’.
In the next aphorism one is cautioned about protecting oneself

from the obstacles caused by the deities.
51. Sthaanyupanimantraney sangasmayaakaranam punaranishta prasangaat |
- ‘Sthaaani (When the deities or gods from the higher planes)

upanimantraney (invite the yogi) sanga (their acceptance and associa-

tion) smaya (and pride) akaran (must be foresaken) punah (again and
again) anishta prasangaat (as it will result in undesired consequences)’.
The various stages reached by the yogis are (i) Kalpika, (2)
Madhubhumika, (3) Prajna jyoti and (4) Atikraanta bhaavaniya.
(1) Kalpika - Those in whom the light of knowledge is just
appearing fall under this first category.
(2) Madhubhumika - The ones in this second category are the
ones who have attained Ritambara Prajna (true knowledge has dawn
within).
(3) Prajna jyoti - Those yogis are in this thrid category who have
gained mastery over the elements and the senses and are devoutly
engaged in the quest for madhupratika (see aphorism 48) and Vishoka
(sorrowless - see aphorism 49) siddhis and have retained all the powers
that have been acquired through their spiritual practices.
(4) Atikraanta Bhavaniya - The fourth are those yogis who have
renounced their attachment for all siddhis and who are endowed with
supreme renunciation and their one and only goal is to realize the
Supreme Being. They have attained the seven stages of true knowl-
edge and wisdom.
For the yogis of the first category, these is no possibility of
seeing the deities. The yogis of the third and fourth stage cannot be
moved or distracted even by the great Indra or Brahma.
The yogis of the second category are madhubhumika, that is, yogis
who have reached the yogic state of Madhumati. This state comes after
the dawn of Ritambhara (true knowledge, knowledge that contains the
truth in itself). Then the deities and heavenly beings living on the
higher planes invite him, and tell him - ‘Please come and indulge
yourself. The enjoyments here are so lovely and attractive! The nymphs
are so beautiful! These potions counter illness and death! This charriot
can fly through space! This is the Kalpa-Vriksha, the tree that fulfills all
desires! Thi is the holy river Mandakini! There are many perfected
Maharishis here, there are beautiful and pleasing celestial damsels
here who possess divine eyes and ears and whose bodies are firm like
the thunderbolt! You have earned this by your own virtues. Come!
You have attained this everlasting, unfading, ageless abode that is
dear even to the deities and demigods!’
On being addressed in this manner, a yogi ponders about the
negative effects of such company in this way, ‘Tormented and blis-
tered by the flaming coals of this Samsaara (this circuit of mundane
existence), I, who was lost in the fathomless darkness of birth and
death, have somehow attained this lamp of Yoga which can dispell
this afflictions and darkness. This storm of desires and objects re-
lated to birth and existence must not extinguish this lamp! After at-
taining this light through great efforts, how can I now get ensnared
by these illusory attactions and pleasures and once again offer myself
as fuel into this smoldering fire of samsaara? Then he should say to the
deity, ‘I offer my salutations to you’ and then with complete determi-
nation, he must steadfastly immerse himself in Samadhi.
Thus, giving up his attachment for such temptations, he should
not even harbor the pride that now I am desirable even to the deities,
on the contrary he should realize that death holds him by the hair
and must not pay any attention to them. In this manner a yogi who is
extremely alert and aware of each and every hole remains focussed on
his weaknesses and incessantly pursues his daily spiritual practice while
remaining cautious of the vulnerabilities due to negligence and un-
derstanding that the afflictions will be strengthened by these
weakensses and once again he shall encounter unfavorable circum-
stances, protects himself from both, temptations and pride, the yogi
must continue to strengthen the well-disposed states already culti-
vated as he marches toward the cherished goal.
As per the sequence of spiritual practices mentioned in apho-
rism 35, the sequence of spiritual practice prescribed starting from
the sanyama on Purusha, the pure individualized consciousness, to ac-
complishing Madhipratika by gaining supremeacy over the elements and
the senses and upto the attainment of Vishoka siddhi (freedom from
sorrow) through the discriminative knowledge of the subtlest aspect
of the intellect and the Self, in these, on the one hand one attains the
knowledge of the Aparinami (the unchanging) and on the other hand
one attains the knowledge of the contrary Parinami, the mutable, as-
pects. In the mutable are included all the gross and subtle defects in
Prakriti (the aboriginal nature, the Creative Principle) comprising of
the three principles of sattva, rajas and tamo guna, leading upto the Mahat-
tattva that is undergoing change, and on the other hand, there is still
the cycle of change and within that the extremely subtle flow of the
constituents of the subtlest division of time continues to occur. While
practising sanyama or retraint on that logical connection that pertains
to the inhenerent nature of sattva, the attention is primarily focussed
on the tattvas (or essential priciples) of Prakriti, the Creative Principle
and the its fruit is the attainment of the above-mentioned supernatu-
ral powers of Madhupratika and Vishoka.
Now, going forward, Maharshi Patanjali tells us what are the
accomplishments of sanyama on the subtlest divisions of the con-
tinuous flow of time?
52. Kshana tatkramayoh sanyamaat vivekajam jnanam |
- ‘Kshana (the minutest division of time) tatkramayoh (and the se-

quence of it’s flow, their succession, on both of them) sanyamaat (hav-
ing gained mastery) jnanam (knowledge) vivekajam (that arises from
this discrimination) is acquired ’.
This discriminative knowledge is so subtle -
53. Jaatilakshanadeshairanyataanvacchedaatulyostatah pratipattih |
- ‘Jaatilakshanadeshaih (Species or category, characteristics and posi-

tion in space) anyata (when these differences) anavacchedaat (are absent
or cannot be distinguished) tulyoh (for perfectly similar objects) tatah
(through discriminative knowledge) pratipattih (these two objects can
be identified)’.
For example, a person is plucking oranges in his garden and he is

placing them in two separate bags. Some of the oranges are a local
variety while others are of a different species. On coming home he
can distinguish and sort them out based on their variety. He can
further sort them into ripe and raw categories. They can be identified
based on the characteristics of ripe and raw. Some of them belong to
trees whose fruit is sweet. He placed them in a separate bag and
based on the position (to his right or left) of the bag, he was able to
distinguish them from the others. Now, assume he placed two or-
anges of the same species, from the same tree, in the same bag and
both the oranges are of similar color, shape and size. As he was pluck-
ing them, he thought of offering the one he plucked first to his re-
vered deity and the second one to his spiritual master. However, after
coming home he forgot which orange was the one he had plucked
first and which one second? He will be able to know the difference
between the two through discriminative knowledge.
Now the nature of this discriminative knowledge is being ex-

plained -
54. Taarakam sarvavishayam sarvathaavishayamkramam cheti

vivekajam jnanam|
- ‘Taarakam (That which is transcendental) sarvavishayam (is com-

prehensive of all objects) sarvathaavishayam (is indicative of all states of
that object at all times) akrama cha (and is without sequence, that is,
includes all the changes related to that object) iti (such) vivekarjam
jnanam (knowledge arises out of discrimination)’.
Taarakam = That which can take one across this ocean of mun-
dane existence, that which is in-born or arises from the Self, that
which is indendent of everybody else’s instructions.
Sarva Vishayam = That to which nothing is unknown.

Sarvathaavishayam = including the knowledge of all times and
all the states.
Is this discriminative knowledge helpful in the attainment of

liberation or it it an hindrance? On this He states -
55. Sattvapurushayoh shuddhisaamye kaivalyam |
- ‘Sattva Purushayoh (The subtlest aspect of intellect and pure

consciouness) shuddhi saamye (when equality is established in the pu-
rity of both) kaivalyam (the state of ultimate liberation, absolute unity
is attained)’.
Viveka-Khyati (pristine awareness of reality, the awareness of the

distinctness between the seer and the seen) is undoubtedly a means
for attaining Kaivalya (ultimate liberation or absilute unity), however
the siddhi (the supernatural power) acquired in the form of knowledge
through Viveka-Khyati is not its means. It can even become an hin-
drance.
When the subtlest aspect of intellect is washed of all the impu-
rities of rajas and tamas, and is merely a scorched seed of kleshas (afflic-
tions) that is infused with just the pristine discriminative knowledge
of the Purusha (pure consciousness, the Self), at that time it becomes
like the Purusha due to its purity. At that time, due to the absence of
bhoga (experiences that must be endured) even the purity of the Purusha
is for name-sake only. In reality, the Purusha was never impure. This
particilar state, be it with or without siddhis (supernatural powers),
once attained is called Kaivalya pada. Once the seeds of kleshas (afflic-
tions) have been scorched or burnt, there cannot exist a state with any
other knowledge.
Once the kleshas or sources of suffering are eradicated, there will
be no fruition of one’s actions. In this state all the gunas, the three
principles, having fulfilled thweir objective, will not appear before
the Purusha once again in their visible form. Then the Purusha will
shine forth in its own brilliance and be the Only One.
4. Kaivalya Pada (On Absolute Unity)
1. Janmaushadhamantratapah samadhijaah siddhayah |
- ‘Siddhis (supernatural powers) are of five types, either inborn,

or brought about through consumption of herbs, or by incantations,
or by tapas (purificaory actions, austerities), or by deep concentra-
tion’.
The siddhis (supernatural, psychic powers) mentioned is the third

pada are all powers that are acquired through Samadhi or deep concen-
tration. If a yogi strays from his path and takes another birth, the
powers attained in the last birth may be available to him right from
birth or they might rise forth through the pretext of medicines, in-
cantations or austerities.
However, the supernatural powers that arise from birth, through
medicinal herbs, incantations or penance, are transient and have lim-
ited strength. These are called Kalpita Siddhis (supernatural powers that
are imagined or acquired through deliberate means). The supernatu-
ral powers that arise in Samadhi are the result of a natural surge of
Atma-Shakti (the power of the Self) in a chitta that is free from vasanas
(mental fluctuations, desires). They are permanent and also very strong.
These are called Akalpita Siddhis (unimagines or naturally occuring su-
pernatural powers). The seed of vasanas or desires is present in attach-
ment, aversion and love for life. When the chitta is freed from attach-
ment, fear and anger and all that remains is asmita (sense of personal
consciouasness or ego sense), at that time these supernatural powers
manifest in abundance in such a dispassionate chitta that is free from
desires.
While the supernatural powers are merely a manifestation of
the power of the Self, yet their foundation is Prakriti (Nature, the
Creative Principle). Hence He says in the next aphorism -
2. Jatyaantara parinaamah prakrutyaapuraat |
- ‘Jatyaantara (From one life state to another, across multiple births)

parinaam (the transformation that takes place, the transition from one
life form to another, that) prakrutyaapuraat (occurs due to the flow of
nature)’.
The flow of Prakriti or Nature is incessant and uninterrupted.

Even after the physical body is destroyed, the association of the subtle
principles with the chitta and others does not get destroyed and it
continues to flow according to its own course and creates a new phsical
body. It assumes another physical body that is in accordance to its
samskaras (accumulated impressions). The formation and destruction
of physical bodies is the result of the changes in Prakriti or Nature.
IN the state of Self-Realization, there are no miraculous powers. At
the time when one is emerging out of Samadhi, the chitta is extro-
verted and there is an abundance of supernatural powers. When a
chitta is transitioning from one gross body into another, it carries
with it all the powers that it is endowed with. Even the chitta is a part
of Prakriti (Nature, Creative Principle) and it also flows according to
the Laws of Nature, because nature or Prakriti by its very nature is
alterable. A doubt can arise here that if Prakriti is already doing its
job, then in the next birth why is there a need for medicinal herbs,
incantations, purificatory actions or austerities to manifest them? This
doubt is cleared in the next aphorism -
3. Nimittamprayojakam prakritinaam varanabhedastu tatah kshetrikavat |
- ‘Nimittam (It is just an incidental cause or an instrument )

aprayojakam (and not an instigator or the one that brings to action)
varana bhedah tu (but the breaking down of the obstacles) prakritinaam
(in the flow of nature) tatah (by using medicine, incantations and
austerities) kshetravat (just like a farmer)’.
In other words, If obstacles arise in the flow of Nature, then it

is the task of incantations, purificatory actions, and others to get rid
of them. Thus they are said to be merely instrumental and not the
instigators. Just as a farmer does not carry water on his head from one
farm to another, but merely digs out the earth that blocks the flow of
water, and the water flows by itself.
4. Nirmaanachittaanyasmita maatraat |
- ‘Nirmaan chittaani (Many chittas can be created) asmita matraat

(with a pure ego-sense alone)’.
A chitta that is free from all vasanas (mental tendencies) and has
only a pure ego-sense or only the individuality of I-ness has so much
power that it can create multiple chittas of the same type and can also
engage them in different activities. Many of these chittas that have
been created, in turn create as many bodies to perform their activities.
This chitta that possesses only pure ego-sense -
5. Pravritti bheda prayojakam chittamekamanekeshaam |
- ‘Pravritti bheda (The differences between all the created chittas)

prayojakam (are governed by) chittam ekam (that one chitta alone)
anekeshaam (so are the many created chittas)’.
In other words, the created chitta operate only under the inspi-
ration of that one chitta, none of them perform any task indepen-
dently.
There is a story that Sage Kapila imparted the knowledge of
Samkhya doctrine to his disciple Sage Asuri through a created chitta.
This secret has been revealed by Sage Panchashikhacharya in the apho-
risms composed by him. However, all these created chittas will be
endowed with the impressions of actions as per the mental resolve of
the governing chitta.
6. Tatra Dhyanajamnaashayam |
- ‘Tatra (Of these, amongst these) dhyanajaam (chittas that are

born of meditation, those) anaashayam (are free from accumulated
impressions)’.
It means the principal or governing chitta that is equipped with
knowledge or wisdom that has dawn during Samadhi, is itself free
from accumulated impressions. The accumulated impressions of the
created chittas cannot exert their influence on It and whenever It
wishes, It can dissolve them once again. Hence, these created chittas
do not have an independent existence akin to other life forms. Their
are neither in bondage, not are they liberated. They merely operate
like instruments in the hands of the yogi. Because -
7. Karmaashuklakrishnam yoginastrividhamitareshaaam |
- ‘Karma or actions of a yogi are neither white, nor black. For

other people they are threefold - of three types’.
(1) Pious or virtuous, (2) sinful or impious and (3) mixture of

pious and sinful - there are the three kinds of actions. The white
actions are the ones that are oerformed in accordance to the scrip-
tures and black ones are actions that must be avoided.
8. Tatastadwipaakaanugunaanaamevaabhivyaktirvaasanaanaam|
- ‘Tatah tat (From these three types of actions) vipaaka (once they
reach a state of maturity that is ready to bear fruit) anugunaanaam (in
accordance to their qualities) vasanaanaam (the mental tendencies or
desires are manifested)’.
In other words, when the pious actions mature, are ready to bear
fruit, the desire or mental inclination to perform pious deeds will
arise. Actions that are a mixture of black and white will give rise to
vasanas that are predominant with mixed qualities and when the blacks
actions have matured enough to bear fruit, the tendencies to perform
sinful actions arises to the forefront. But these never come to an end.
9. Jaatideshakaalavyavahitaanaamapyaanantaryam
smritisamskarayorekarupatvaat |
- ‘Jaati (Birth), desha (change in place or location), time(even after

the passage of many eons) vyavahitaanaamapi (having remained hidden
across all of the above, their) aanantarya (there is no discontinuity)
smriti samskarayoh (for both memory and accumulated impressions)
ekarupatvaat (since both of them are the same in appearance)’.
Just as the memories of one place remain even after one has
moved to another place or evn with the passage of time, in the same
way no matter how many births have taken palce, or how many eons
have passed, no matter which country or region that birth is in, the
mental tendencies always persist because they are an outcome of ac-
cumulated impressions from the past. Memory and accumulated im-
pressions are one and the same thing.
When did these vasanas originate? On this He says -
10. Taasaamanaaditvam chaashishonityatvaat |
- ‘Taasaam (These vasanas or mental inclinations also do not have

any beginning) cha (and, in other words, Not only there are no inter-
ruptions) aashishah (the desire to live forever and for self-welfare)
nityatvaat (being eternal in nature seems to be the cause)’.
Vasana (mental inclinations, desires) are eternal and this is proven

by the perrennial desire of each and every living being to stay alive
and always remain happy. And they -
11. Hetuphalaashrayaalambanaih samgrhitatvodeshaambhaavetadbhaavah |
- ‘Hetu (The cause or reason), phala (the fruit or result that mani-
fests in the form of birth in a given species, life span and experi-
ences), aashraya (the chitta upon which these vasanas are depend and)
aalambanaih (the substratum, in other words, the objects of experi-
ence) samgrhitattvaat (by virtue of being being held together by all the
four) eshaam (when all these four) abhaavo (disappear, are absent)
tadabhaavah (even these inclinations or vasanas also disappear)’.
The five kleshas (afflictions, sources of suffering) and the fruits

of the actions arising out of them determine ones birth, life span and
experiences- This has already been stated earlier. The impressions of
these good and bad experiences continue to be imprinted in the chitta.
These accumulated impressions alone are the cause for vasanas (men-
tal inclinations or desires). The chitta is the place where accumualted
impressions are stored. It is for this very reason that the fruit of
vasanas is undoubtedly birth, life span and experiences, which either
hold on to the objects of desire, that is, sound, touch, form, taste and
smell, or seek their support and take the form of desires. If all the
four mentioned above disappear, then even vasana will cease to exist.
Moksha or Liberation is nothing but the complete eradication of vasana
or mental inclinations. What is Moksha? The Gita says -
Naasato vidyate bhaavo naabhaavo vidyate satah |
‘Asat or the Unreal has no existence, and Sat, the Real, never ceases
to be.’
~Srimad Bhagwad Gita (Chapter II, Verse 16)
Here the existence of vasanas with the cause, the result, the basis
and its support has been stated as its Bhaava or existence, and their
absence or non-existence has been called Abhaava (lack of existence).
What does this imply? Since the absence of these that are real or
actual is impossible, the absence of vasanas is also not possible. Hence
one must try and find out what their true nature is?
We know that anything that has specific characteristics and form
never ceases to exist, only the nature or form continues to undergo
change. Here the kleshas (the sources of sufferenings, afflictions) are
the nature of the chitta, action is the dynamic quality of substances,
birth and lifespan are the characteristics of a physical body, experi-
ences and their accumulated impressions are the characteristics or
nature of the chitta. The visible for of all the objects in the world is
the quality of that which is seen. According to Samkhya, even the twenty
four tattvas or principles, by virtue of being the modifications of Prakriti
(aboriginal nature, the unmanifest Creative principle) are also the
qualities or attributes of Prakriti that is made up of all the three gunas
(qualities of inertia, activity and brightness). Prakriti, the unmanifest
ed Creative principle, is the only object with qualities or attributes
and different forms of its nature do not have any existence in the past
as well as the future and they exist only in the present moment. This
very point is stated in the next aphorism -
12. Atitaanaagatam swaroopato’styadhvabhedaaddharmaanaam (abhaavah)|
- ‘Atita (Past, That which has gone) anaagata (and future, that which
has not yet come) swaroopatah (exist in form) adhvabhedaat (because the
flow of the past and the future is distinct and seperated by time) asti
(and this leads to) dharmaanaam abhaavah (an absence of the character-
istics)’. And -
13. Te vyaktasukshma gunaatmaanah |
- ‘Te (These characteristics) vyakta sukshma (exist in subtle and

manifest form) gunaatmaanah (and are composed of the three primary
gunas or aspects, namely Sattva, Rajas and Tamo gunas)’.
It means that when the three gunas or primary aspects become

manifest, these characteristics are said to be in existence (Bhavaatmaka),
and when these primary qualities are in subtle form, they are consid-
ered non-existent (Abhavaatmaka). The entire Universe manifests when
the three gunas are in imbalance and when they are in equilibrium, it
disappears or becomes unmanifest. The state wherein they become
manifest is called the Present and their unmanifested state is called
the Past or the Future. This mutative scene, that which is seen, is the
their manifestation in the form of a flow. However -
14. Parinaamaikatvaad vastutattvam |
- ‘Parinaamaikatvaat (Since the mutative effect, the change, in the

characteristics apperas as a single unit) vastutattvam (the underlying
elements remain in existence in the form of the object)’.
In other words, the qualities or characteristics of an object are

always undergoing change. Just as the transformation of gold into
ornaments is a change in form, yet gold always remains gold. Even
after cotton is transformed into a thread or a cloth, the underlying
qualitied of cotton are still the same.
What is the nature of change in the external form or visual

form has been described above. Now it is also essential to understand
that, the chitta which itself is mutative or subject to change, what
happens when the chitta comes in contact with the object that is
seen?
15. Vastusaamye’pi chittabhedaattayorvibhaktah panthaah |
- ‘Vastusaamye (The object in sight remains the same) api (even

then) chitta bhedaat (due to the differences in the various chittas) tayoh
(each and every chitta and that same object, both of them) vibhaktah
(different, varied) panthaah (are the ways or perceptions) about them’.
Just as a mother loves her child, a step-mother dislikes that same

child and other children weaker then the same kid are afraid of him.
Therefore, even though the knowledge of each and every chitta is
objective and pertaining to the same object, it is distinct and varied as
a result of the influence of its own accumulated impressions. Also,
16. Na chaikachittatantram vastu tadapramaanakam tadaa kim syaat |
- ‘Na cha (And It [the object] isn’t) eka chitta tantram (dependent on
a single chitta, in other words, when the knowledge is dependent on
the different states of a single mutable chitta), vastu (the perceived
object) tat apramaanakam (will not be quantified or measurable, as it
will be perceived or known differently), if (such a doubt is raised)
tadaa (even then) kim syaat (what is the issue)?’ In other, this doubt is
baseless.
In Pramaan (That measure, knowledge or proof of existence) the

Pramaata (the subject exercising the function of knowing) obtains the
true knowledge of the Prameya (the object of sight, that which is
known). However, when everyone perceives the the same object dif-
ferently according to the distinctive states of their individual chitta,
and even a single chitta, by virtue of its mutable nature perceives the
same object differently from different viewpoints, then no one can
ever obtain the true knowledge of that object and the essential nature
of that object will prove unmeasurable or unquantifiable. By declar-
ing this doubt to be baseless, it is resolved in the next aphorism -
17. Taduparaagopekshatvaacchittasya vastu jnaataajnaatam |
- ‘Tat (That) uparaag upekshatvaat (from the perspective of omis-

sion or indifference) chittasya (of the chitta) vastu jnaatajnaatam (an ob-
ject will either be known or remain unknown)’.
If that object is looked at from a viewpoint of omission or

indifference, then it it will remain unknown and the more minutely
and carefully it is observed, greater will be accuracy of the knowledge
of that object.
However, when we consider the vrittis (mental fluctuations) of
the chitta, at that time the ever-changing mental fluctuations that
appear as the nature of the chitta that possesses them, are called Prameya
(that which is known) and the Purusha (the Self, individualized con-
sciousness) is the unchangeable seer. This very fact is stated in the
next aphorism -
18. Yadaa jnaataashchittavrittayastatprabhoh purushasyaaparinaamitvaat |
- ‘Yadaa (When) jnaatah (they become the object of knowledge)

chittavrittayah (the mental fluctuations of the chitta), tat praboh (then,
for the Purusha, the Lord of the chitta) aparinaamitvaat (since it is un-
changeable), they become known to Him’. It is so because -
19. Na tattvaswaabhaasam drishyatvaat |
- ‘Na tat (The chitta is not) swaabhaasam (self-illuminating)

drishyatvaat (since it is the knowable, the one to be known)’.
The chitta cannot be said to be the knower, being itself a know-

able object. Its seer or knowner must be separate and distinct from it,
because -
20. Eka samaye chobhayaanavadhaaranam |
- ‘Eka saamaye (At the same time simulataneously) cha (also)

ubhaya (to see other objects and to be seen by itself, both)
anavadhaaranam (the chitta cannot perform both these tasks by it-
self)’.
When one sees someone other than oneself, at that very same
moment he cannot become the object of sight for himself. If some-
one says that why should the unchangeable Purusha (the Self, indi-
vidualized consciousness) be accepted as the one who is observing
the chitta? Maybe there is some other chitta who is the observer of
this chitta, In that case -
21. Chittaantaradrishyatve buddhibhuddheretiprasangah smritisankarashcha |
- ‘Chittaantara (Of another chitta) drishyatve (if it were considered

the object of cognition) buddhibuddheh (then the belief that there is a
second intellect behind the first, a third one behind that and succes-
sively endless such intellects) ati prasangah (raises the inconvinient issue
of such an endless and absurd progression of cognitions) smriti
sankarashcha (and the indiscriminate comingling of the varied knowl-
edge of multiple intellects will result in erroneous knowledge)’.
Therefore, one must accept that there is only one chitta whose
mental fluctuations are observed by the seer who is the Purusha (the
Self, individualized consciousness) and this also proves Its immuta-
bility beyond any doubt. Now the only thing that remains to be un-
derstood is that how does the Purusha, the Self, become the observer
of the mental fluctuations of the chitta especially when It is un-
changeable? This is described in the next aphorism -
22. Chiterpratisamkramaayaastadaakaaraapattau swabuddhisamvedanam |
- ‘Chite (The Chiti-Shakti or pure consciousness of the Purusha or

Self) apratisamkramaayaah (that does not get transmitted toward any-
thing, in other words, is immovable) tadaakaaraapattau (after taking on
the appearance of the intellect) swabuddhisamvedanam (becomes knowl-
edgeable or cognizant of its own intellect)’. Hence -
23. Drishtrudrishyoparaktam chittam sarvaartham |

- ‘Drishtudrishyo (The observer and that which is being observed)

uparaktam (colored or affected by both) chittam (such a chitta) sarvaartham
(perceives any and all objects)’. And -
24. Tadasamkhyeyavasanaabhishcitramapi paraartham samhatyakaaritvaat |
- ‘Tat (That chitta) asamkhyeya (with innumerable, countless)

vasanaabi (mental fluctuations) chitram (etched or written on it) api (also)
paraartham (carries out the tasks of another, which is the Purusha, the
Self) samhatyakaaritvaat (because it is influenced or affected by both,
the observer and that which is being observed)’.
It is so since it has already been stated in the second Pada, apho-

rism 18 that the purpose of the drishya (the knowable object, that
which is being observed) is for the Purusha, the Self, to experience as
well as for its liberation) - ‘Bhogaapavargaartha drishyam’. Also, ‘Bhogah
paraarthaat swaartha sanyamaat purusha jnanam’. Please refer to the third
Pada, aphorism 35 for an explanation.
The relationship between vasanas (mental inclinations) and the
chitta was discussed upto this aphorism. The chitta is the refuge of
vasanas, experiences are their foundation, the results are birth, lifespan,
and experiences in the form of fruition of actions and the cause are
the kleshas (afflictions of the mind, the source of suffering). These
four are the attributes of the three primary qualities - Sattva, Rajas and
Tamas and the three gunas are the qualities of Prakriti (the Creative
principle, Nature). Hence, on account of the manifestation or disap-
pearance of these qualities, it seems that everything in Nature is un-
dergoing change. Prakriti or Nature, which is the bearer of these quali-
ties, continues to exist in its essential form.
The manifestation of characteristics or attributes is called their
Bhava (existance) and their suppression is called Abhava (absence). In
the same sense when mental fluctuations and its four associates (causes,
experiences, etc,.) cease to exist, that too is called ‘Abhava’. However
Purusha, the Self, is unchangeable and its Chiti-Shakti (sentient or con-

scious power), in other words, its innate quality of self-consciousness
never becomes unmanifest and always remains manifested and unal-
terably constant. Only when It is super imposed with the intellect
and its properties, It appears mutable. It is self-luminous, whereas the
intellect and its attributes are the one that are to be illumined (they
shibe with borrowed light). Just as the rays of light falling on the
waves of water appear to be in motion, while in reality it is not the
light that is moving, but the water. Chiti-Shakti must be understood in
the same manner. He who knows this and also clearly sees this dis-
tinction (between the Purusha and the mind) attains the desired goal.
Because -
25. Visheshadarshanah Atmabhaavabhaavanaa nivrittih |
- ‘Visheshadarshanah (For the discriminating man, one who has ex-

perienced the distinction between the seer and this subtlest mind)
atmabhaava bhaavana (the sense of individuality or I-ness, which is a
consequence of identifying with the intellect or the chitta) nivrittih
(comes to an end)’.
According to the aphorisms 6 and 20 in the Second Pada, the

union of the Seer and the seen is responsible for the avoidable, - That
which is seen maybe in the form of knowledge of the external sense
organs, or in the form of the mental fluctuations that color the chitta.
After this -
26. Tadaa vivekanimnam kaivalyapraagbhaaram chittam |
- ‘Tadaa (After the sense of I-ness is destroyed) chittam (the chitta)

vivekanimnam (who is covered by discernment, filled with discrimina-
tive knowledge) kaivalya praagbhaaram (due to the weight of the former
state of Kaivalya, gravitates toward Kaivalya (ultimate liberation or
emancipation)’.
Just as water flows from a height toward the ground, in the same
way under the pressure of vasanas (mental tendencies) the chitta was
moving towards the object of sight, now that same chitta under the
burden of viveka (power of discrimination) start to move toward Kaivalya
(ultimate liberation). However -
27. Tacchidreshu pratyayaantaraani samskarebhyah |
- ‘Tat (Even in such a chitta) chidreshu (during intervals when it is

distracted or at times when it is weak) pratyayaantaraani (contrary
thoughts continue to arise) samskarebhyah (due to the prominence of
the accumulated impressions of distraction)’.
To get rid of them -
28. Haanameshaam kleshavaduktam |
- ‘Haanam (For eradicating) eshaam (them, i.e. the mental fluctua-

tions and their accumulated impressions) kleshavat (the same means
described earler for destroying the mental afflictions) uktam (are pre-
scribed here)’.
As stated earlier in the text, the destruction of kleshas (mental

afflictions) can be attained by first weakening them through the prac-
tice of Kriya Yoga (the practical means to attain Yoga) followed by the
meditative process of involution; In the same way, these accumulated
impressions can be eradicated. (Please refer to Second Pada, apho-
rism 10 for details).
29. Prasamkhyaane’pyakuseedasya sarvathaa vivekakhyaterdharmameghah

samadhih |
- ‘Prasamkhyaane api (The state of the chitta mentioned in the

aphorisms 26 and 27 above where it is filled with discriminative knowl-

edge and gravitates towards Kaivalya due to the former state of Kaivalya,
and due to some occassional weaknesses in it, the emerging accumu-
lated impressions of afflictions and actions are not yet fully destroyed
and still act as breaches, that state is called Prasamkhyaan; Even in this
state) akuseedasya ( when the chitta of a yogi has not fallen or strayed
by becoming contemptible) sarvatha vivekakhyateh (with the all encom-
passing brilliance of umimpaired discrimination) dharmameghah samadhih
(one attains the state of trance known as Dharma Megha, the Cloud of
Virtue)’.
30. Tatah kleshakarma nivrittih |
- ‘Tatah (From this meditative state of Dharma Megha) klesha karma

nivrittih (one becomes free from all afflictions and actions)’.
Lord Krishna has advised in the Gita -
Uddhretaatmanaatmaanam naatmaanamvasaadayet |
‘Let each man raise himself by his own Atma, the Self, and let
him not debase himself ’.
- Srimad Bhagwad Gita (Chapter VI, verse 5)
Prasamkhyaan, Viveka-Khyati and Dharma Megha Samadhi - all the three

are the names of three distinct states of the chitta. The words Khyati
and Khyaan have the same meaning, which is knowledge or percep-
tion. One has the ‘ktin’ suffix and the other has ‘lyut’ suffix. The word
‘Khyaan’ with ‘pra’ and ‘sam’ added as prefixes becomes ‘prasamkhyaan’,
which means, the state in which there is intense and most apt ‘Khyati’
(knowledge). Such a state is called Prasamkhyaan. Even in this state the
accumualted impressions of afflictions and actions are completely
removed. However, when the light of discrimination spreads out all
over the chitta like a cloud and all the accumulated impressions of
afflictions and action are eradicated, in that state the nature of the
object that exists in the form of the chitta, gets transformed into
viveka-khyati (pristine awareness of reality, power of discrimination).
At this point the chitta rests in the highest state of Samadhi or deep
concentration.
The aim of specifically saying ‘Prasamkhyaane api’ (Even in this
state of Prasamkhyaan) is that upto this point the accumulated impres-
sions of afflictions and actions can lead to the downfall of a yogi.
When he does not waver even at this stage, he is then safe from them
since they get eradicated only after Dharma Megha Samadhi. The at-
tributes of the state the yogi is in at this point are described in the
next aphorism -
31. Tada Sarvaavaranamalaapetasya jnanasyaanantyaajjneyamalpam |
- ‘Tadas (Then) sarva (all) aavaran malaapetasya (the veils of impuri-

ties covering the light are removed; for such an illumined yogi) jnanasya
(his knowledge ) anantyaat (becomes infinite) jneyam (and what is to be
known) alpam (only a small fraction of that remains) in other words,
the entire visible world appears like a dream’. And -
32. Tatah kritaarthaanaam parinaamkrama samaapatirgunaanaam |
- ‘Tatah (After that) kritaarthaanaam (having fulfilled their pur-

pose) gunaanaam (the gunas, the three primary elements, who have
completed their role of bestowing experiences and emancipation)
parinaama-krama samaaptih (the succession of their changes comes to an
end’.
Once the process of transformation of the gunas comes to an

end, they dissolve into the Unmanifested state.
33. Kshanapratiyogi parinaamaaparaantanigraahya kramah |

- ‘Kshana pratiyogi (In the incessant sequence of moments) parinaama

(that change which) apara (from the very beginning) anta (till the end)
nigraahyah (is known or recognized) kramah (is called krama or sequence)’.
The sequence of change of the three gunas pertaining to the

chiita is specified in the 32nd aphorism. First the mutations of the
gunas started from the First Cause, the Unmanifest principle, and
was toward Evolution or the process of manifestation for the pur-
pose of experiencing. Then the yogi turned it around and made it
flow toward the process of involution or dissolution, to the extent
where they ended in an unmanifested state due to the dissolution of
the effect into its cause whose sole purpose was apavarga (liberation).
In this way, as a result of the mutations of the gunas, both the pur-
poses of experiencing the object of sight as well as liberation were
achieved. Then -
34. Purushaartha shunyanaam gunaanaam pratiprasavah kaivalyam

swaroopapratishtha va chitishakteriti |
- ‘Purushaartha (The purpose of experience and liberation)

shunyanaam (has been fulfilled for them, for those) gunanaam (gunas or
primary qualities) pratiprasava (the state of dissolution of the effect
into its cause) kaivalyam (the Absolute Unity or Final emancipation)
pratishtha (the firm establishment) va chitishakteh (of pure conscious-
ness) swaroopa (in its own nature or Self)’.
When the involutionary cycle of the gunas has come to an end

and they have merged along with their cause the Mahat-Tattva (the
Great Principle, the sum total of all material energy), into the Avyakta
(the Non-Manifest, the primordial principle), at that time Chiti Shakti,
the pure consciousness, which is eternally unchangeable, gets estab-
lished in its own Self because It now has no basis for its existence.
Hence this state is called Kaivalya (Absolute Unity). In other words,
Kaivalya is the state of perfect Isolation or detachment of the soul

from further transmigrations.
About the Author
Swami Shivom Tirth was born in 1924, in a village in Punjab (now in

Pakistan), as Om Prakash. He pursued higher studies in Lahore, but
was compelled by the partition of India to return to Punjab (in In-
dia) with his family. There, as a householder, he aspired to lead an
ideal way of life, devoted to the pursuit of higher objectives. After
coming to know about the spiritual attainments of Swami Vishnu
Tirthji Maharaj, he sought permission to spend time with him. He
received Shaktipat initiation in 1959.
Swami Vishnu Tirthji Maharaj arranged for his disciple to meet
many distinguished spiritual personalities and visit important reli-
gious centers. After receiving Sanyas [vows of renunciation into the
monastic order] in 1965, Om Prakash was given the name Swami
Shivom Tirth. Swami Vishnu Tirthji Maharaj authorized Swami
Shivom Tirth to succeed him and propagate the system of Shaktipat
for the welfare of the people. Since then Swami Shivom Tirth Maha-
raj has traveled to many countries including the United States. He
has authored numerous books in Hindi and his works published in
English are : Churning of the Heart trilogy, The Second Dawn, A Guide to
Shaktipat, Trek of Spirituality, Rays of Ancient Wisdom and Shivom Vani - The
Songs of Shivom.
For more information please visit Swami Shivom Tirth Ashram
on the Web at :http://www.shivomtirthashram.org
Or send an email to : swamiji@shivomtirthashram.org
Or write to :
Swami Shiv Mangal Tirth
Swami Shivom Tirth Ashram
26 High Road, P.O. Box #16
Pond Eddy, NY 12770, USA

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Patanjali Yoga Darshan - H.H. Swami Vishnu Tirthji Maharaj

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The Yoga Philosophy of Maharshi Patanjali

Shri Guru Gita

The Second Dawn

Churning of the Heart: Volume One

Churning of the Heart: Volume Two

Churning of the Heart: Volume Three

Sadhanpath : Trek Of Spirituality

The Yoga Philosophy of Maharshi Patanjali

SWAMI SHIVOM TIRTH ASHRAM

Cover design by Mamta Dalal, Mad Artworks, CA.

ISBN [10 Digit] : 0-9676306-5-7

Library of Congress Control Number: 2005910813

Patanjali’s Yoga Darshan, is considered one of the six schools of

In 1955-56, Swami Vishnu Tirth Maharaj stayed in Uttar Kashi

- Swami Shivom Tirth

The Yoga Darshan of Patanjali is the supreme, most recognized and

First Pada (Section I)

chitta has been prescribed in this scripture.

Second Pada (Section II)

In the second section, all the aspects of sadhana, spiritual prac-

Third Pada (Section III)

Vibhutis, that is, Siddhis or miraculous spiritual powers, have been

mental fluctuations attain equilibrium. Samadhi is the state of trance

Fourth Pada (Section IV)

The fruit of Yoga-Anusthan (practice of Yoga), which is described

in the Sadhan Pada, is said to be jnana-dipti (the radiance of knowl-

‘Indriyaani hayaanahurvishayaamasteshu gocharaan |

- Katopanishad (Part1, Chap.3, verse 4)

Yoginaamapi sarveshaam madgatenaantaraatmanaa |

- Srimad Bhagwad Gita (Chap. VI, verse 47)

Swami Vishnu Tirth

The Philosophy of Yoga

Samadhi Pada (On Meditation)

‘Now begins the exposition in the discipline of yoga (the disci-

The word ‘Atha’ can be used to represent or mean three things,

‘Yoga is the restraint of the vrittis (modifications) of the chitta.’

The modifications of the chitta, the mind-stuff, can be restricted

3. tada drashtuh svarupe ‘vasthanam |

‘Then the Observer is established in his own essential nature.’

Atma, the essential-Self, is distinct from everything, the body,

‘Otherwise, there is self-identification with the mental modifi-

Through these two aphorisms, the nature, characteristics and

As mentioned earlier, the words ‘Yoga’ is a synonymn for ‘Samadhi’.

‘The five types of vrittis or mental modifications exist in both

The kleshas (afflictions or hindrances) are described in the sec-

6. Pramaan, viparyaya, vikalpa, nidra, smrutayaha |

‘The vrittis, modifications of the chitta, have been classified un-

‘Pratyaksha (direct perception), Anumaan (inference), Aagam (indi-

The Atma is sentient and illumined, hence It is knowledgeable.

However, when it is united with the intellect, it says, ‘I know’, hence

verified through direct scrutiny or observation.

8. viparyayo mithya-jnanam atad-rupa-pratishtham |

‘Viparyaya (misconception) is a vritti or modification of the chitta

This is akin to seeing a rope on the street and perceiving it as a

‘That knowledge which is engendered by hearing words and con-

This is akin to the knowledge of a ‘heavenly flower’ or of ‘the

10. abhava-pratyayalambana vrittir nidra |

‘That vritti or modification of the chitta, which is dependent

The word Pratyaya is indicative of knowledge that is not associ-

11. anubhuta-vishayasanpramosha smritih |

‘Memory is the modification or tendency of not letting go of

Whatever is seen, heard or performed, all those subjective expe-

12. abhyasa-vairagyabhyam tan-nirodhah |