Chapter 2.6 Flashcards
Patañjali Yoga-Sûtra
I.1 atha yogânusâsanam
atha = now
yoga = process of yoking; union
ânusâsanam = teaching, exposition
Now begins the teachings of yoga
I.2 yogas citta-vritti-nirodhah
yogas = process of yoking; union
citta = consciousness
vritti = patterning, turnings, movements
nirodhah = stilling, cessation, restriction
Yoga is state of mind where vrittis of mind are restrained.
I.3 tadâ drastuh svarûpe ‘vasthânam
tadâ = then drastuh = seer, witness, pure awareness svarûpe = own essence, identity avasthânam = state of abiding Then, pure awareness can abide in its very nature.
I.4 vrtti-sârûpyam itaratra
vritti = patterning, turnings, movements
sârûpyam = identification, conformity
itaratra = otherwise
Otherwise, awareness takes itself to be the patterns of consciousness.
I.5 vrittayah pancatayyah klistâklistâh
vrittayah = patterning, turnings, movements
pancatayyah = fivefold
klista = hurtful
aklistâh = benign
There are five types of patterns, including both hurtful and benign
I.6 pramâña-viparyaya-vikalpa-nidrâ-smrtayah
pramâña = right perception viparyaya = misperception, error vikalpa = conceptualization nidrâ = sleep smrtayah = memory, remembering They are right perception, misperception, conceptualization, deep sleep, and remembering.
I.7 pratyashânumânâgamâh pramâñâni
pratyaksha = percept, sensory input
anumâna = inference
âgamâh = testimony from a teacher or traditional texts
pramâñâni = accurate perception
Right perception arises from direct observation, inference, or the words of others.
I.8 viparyayo mithyâjnânam atad-rupa-pratistham
viparyayah = misperception, error mithyâ = false jnânam = knowledge atad = not that rupa = form pratistham = based on Misperception is false knowledge, not based on what actually is.
I.9 sabda-jnânânupâtî vastu-sûnyo vikalpah
sabda = verbal, linguistic jnâna = knowledge anupâtî = following, relying upon vastu = object, substance sûnyaï = empty vikalpah = conceptualization Conceptualization derives from linguistic knowledge, not contact with real things.
I.10 abhâva-pratyayâlambanâ vrttir nidrâ
abhâva = non-existence, non-becoming
pratyaya = perception, thought, intention, representation
âlambanâ = resting on
vrttih = patterning
nidrâ = sleep
Deep sleep is a pattern grounded in the perception that nothing exists.
I.11 anubhûta-visayâsampramosah smrtih
anubhûta = experienced
visaya = object (of experience), phenomenon
asampramosah = not allowing to steal away
smrtih = memory, remembering
Remembering is the retention of experiences.
I.12 abhyâsa-vairâgyâbhyâm tan-nirodhaï
abhyâsa = practice, action, method
vairâgyâbhyâm = dispassion, non-reaction, non-attachment
tad = these
nirodhah = stilling, cessation, restriction
Both practice and non-reaction are required to still the patterning of consciousness.
II.46 sthira-sukham âsanam
sthira = steady, stable
sukham = happiness
âsanam = posture
The postures of meditation should embody steadiness and ease.
II.47 prayatna-saithilyânanta-samâpattibhyâm
prayatna = effort
saithilya = relaxation
ananta = endless, boundless
samâpattibhyâm = coalescence, unified contemplation
This occurs as all effort relaxes and coalescence arises, revealing that the body and the infinite
universe are indivisible.
II.48 tato dvandvânabhighâtah
tatah = therefore, from these, from that
dvandva = play of opposites, dualities
anabhighâtah = insulation, being beyond disturbance
Then, one is no longer disturbed by the play of opposites.
II.49 tasmin sati svâsa-prasvâsayor gati-vicchedah prâñâyâmah
tasmin = in this sati = existing svâsa = inhalation prasvâsayoh= exhalation gati = flow vicchedah = cessation, interruption prâñâyâmah = breath regulation With effort relaxing, the flow of inhalation and exhalation can be brought to a standstill; this is called breath regulation.
II.50 bâhyâbhyantara-stambha-vrittir desa-kâla-sankhyâbhih-paridrsto dîrgha-sûksmah
bâhya = external
abhyantara = internal
stambha = stationary
vrittih = patterning, turnings, movements
desa = place
kâla = time
sankhyâbhih = number
paridrsto = observed, measured, scrutinized
dîrgha = long
sûkshmah = subtle
As the movement patterns of each breath - inhalation, exhalation, lull - are observed as to duration, number, and area of focus, breath becomes spacious and subtle.
II.51 bâhyâbhyantara-visayâksepî caturthah
bâhya = external
abhyantara = internal
visaya = object (of experience), phenomenon
âksepî = transcending
caturthah = fourth
As realization dawns, the distinction between breathing in and out falls away.
III.1 desa-bandhas cittasya dhârañâ
desa = place bandhah = binding cittasya = consciousness dhârañâ = concentration Concentration locks consciousness on a single area.
III.2 tatra pratyayaika-tânatâ dhyânam
tatra = there, in that
pratyaya = perception, thought, intention, representation
eka = one
tânatâ = extension, stretching
dhyânam = meditative absorption
In meditative absorption, the entire perceptual flow is aligned with that object
III.3 tad evârtha-mâtra-nirbhâsah svarûpa-sûnyam iva samâdhih
tad = its, that eva = thus artha = meaning, purpose, approach mâtra = only nirbhâsah = shining sva = own rûpa = form sûnyam = empty iva = like, thus, as it were samâdhiï = oneness, integration When only the essential nature of the object shines forth, as if formless, integration has arisen.
II.29 yama-niyamâsana-prâñâyâma-pratyâhâra-dhârañâ-dhyâna-samâdhayo ‘stâv angâni
yama = external discipline niyama = internal discipline âsana = posture prâñâyâma = breath regulation pratyâhâra = withdrawal of the senses dhârañâ = concentration dhyana = meditative absorption samâdhayaï = oneness, integration astâu = eight angâni = limbs The eight components of yoga are external discipline, internal discipline, posture, breath regulation, concentration, meditative absorption, and integration.
II.30 ahimsâ-satyâsteya-brahmacaryâparigrahâ yamâh
ahimsâ = not harming satya = truthfulness, truth asteya = not stealing brahmacarya = celibacy, impeccable conduct aparigrahâ = not being acquisitive yamâh = external discipline The five external disciplines are not harming, truthfulness, not stealing, celibacy, and not being acquisitive.
II.32 sauca-santosa-tapah-svâdhyâyesvara-prañidhânâni niyamâh
sauca = purity
santosa = contentment
tapah = heat, intensity of discipline, austerity
svâdhyâya = self-study
îsvara = divine ideal of pure awareness
prañidhânâni = surrender, dedication, application, alignment
niyamâh = internal discipline
The five internal disciplines are bodily purification, contentment, intensity, self-study, and
orientation toward the ideal of pure awareness.
II.3 avidyâsmitâ-râga-dvesâbhinivesâh klesâh
avidyâ = lack of wisdom, not seeing things as they are
asmitâ = the sense of ‘I’, egoism
râga = desire, passion, attachment
dvesa = aversion
abhinivesâh = clinging to life, self-preservation
klesâh = cause of suffering, corruption, hindrance, affliction, poison
The causes of suffering are not seeing things as they are, the sense of ‘I’, attachment, aversion, and
clinging to life.
Chapters in PYS
- Samadhi Pada
- Sadhana Pada
- Vibhuti Pada
- Kaivalya Pada
