translated & edited by godfridev.
omitting the section on siddhis iii.18 – iii.46
underlined
words or phrases have a note, just click
full
word by word translations of each sutra coming
later rather than sooner
now, yoga manifests
samadhipada: sutra 1
yoga
is to surrender mental projections
then the true nature of the self manifests
otherwise there is identification with mental projections
samadhipada: sutras 2-4
mental
projections are:
knowledge, based on perception, inference and testimony
error: misrepresentation of that which is
conceptualisation: abstract categorising
fantasy: impulses arising unconsciously
memory: the recollection of phenomena
these are either illuminative or not
samadhipada: sutras 5-11
surrender
comes from the serenity of practice
practice is establishing stability
it is well established through lengthy and devoted continuity
this serenity is
a compliant awareness untroubled
by things perceived or heard of
exalted in the satisfaction that comes
from awareness of the Self
and indifference to the
dynamic of manifestation
a transcendent wisdom that comes with insightful penetration
of
the apparent subtle essential
and potential
when prior practice arrests the psychicimpulses of
residual karmicimprints
samadhipada: sutras 12-18
merging with the flow of psychicimpulses
leads to disembodiment into the energeticmatrix
samadhipada: sutra 19
the proximity of surrender
depends on whether longing is mild, moderate,
or intense
it arrives through faith, application, mindfulness, awareness and insight
samadhipada: sutras 20-22
or
surrender can be reached
by clarifying the dynamic of causality
which is the essence of the Self
untouched by the fragmenting accumulations of karma
it is the source of transcendental omniscience
untouched by time it is the guru of the ancients
its manifestation is the root vibration
aum
the repetition of which manifests its significance
which dissolves all obstacles and elicits internalawareness
samadhipada: sutras 23-29
these
obstacles all disrupt the mind:
illness, languor, doubt, carelessness, lethargy,
selfindulgence, misconception, ungroundedness, instability
they are accompanied by disturbances of
unstable breathing, dissatisfaction, distraction and restlessness
which are prevented by singleminded practice
appreciation , compassion, equanimity,
liberation of the breath , mindfulness of arising perceptions,
sorrowless
illumination, objectless awareness,
consideration
of dreams, and any cherished contemplative practice
all stabilise the mind
the fruits of which cannot be overestimated
samadhipada: sutras 30-40
when
mental projection diminishes to a crystalline transparancy
subject, object and action resolve into each other in interpenetration
this interpenetration is conceptual
when involving word, meaning, knowledge and concept
it is aconceptual interpenetration
when free of association form radiates its nature
beyond specific significance
in this way also perceptual interpenetration
and aperceptual interpenetration
reveal the subtle nature of phenomena
as phenomenalisation unfolds its subtlety into formlessness
these four constitute conditional meditativeawareness
samadhipada: sutras 41-46
in
the lucidity of objectlessness the trueself is clarified
there insight is complete
this quality of insight goes beyond all others in its effectiveness
which is to generate the karmicimprint that undermines all
others
when that imprint, along with all others, has been surrendered
unconditional meditativeawareness remains
samadhipada: sutras 47-51
passionate
investigation of the source of personal action
is the activity of yoga
its purpose is to cultivate meditativeawareness to undermine the fetters:
ignorance, egoism, attachment, aversion and self
clinging
sadhanapada: sutras 1-3
ignorance is identifying the impermanent, impure, unsatisfactory
and extrinsic
as being permanent, pure, satisfactory and intrinsic
sadhanapada: sutras 4-5
egoism is identification of the power of seeing as a seer
sadhanapada: sutras 6
attachment is the result of pleasure
aversion is the result of pain
sadhanapada: sutras 7-8
selfclinging is deeply rooted even also in the wise
sadhanapada: sutras 9
ignorance is the field of the others
which can be dormant, feeble, restricted
or active
their potential is eclipsed by dissolution of the identityfield
the mentalprojection caused by them is eclipsed by meditativecontemplation
sadhanapada: sutras 10-11
the fetters are rooted in the karmicdeposit
and can flower in this or future incarnations
their fruits: birth, life and experience, mirror their root
they are delightful if caused by virtue or distressing if not
sadhanapada: sutras 12-14
to the sage all conflicting projection on the primarydynamic
being but the anguished transformation of unsatisfied karmicimprints
is dissatisfying
this dissatisfaction which is rooted
in identifying
with the seer or the seen can be superseded
sadhanapada: sutras 15-17
the
seen is characterised by luminance, change and continuity
its aspects are the potentiate, the dynamic, the subtle and
the apparent
it is embodied in the five elements and the five sense organs
and triggers both experience and relinquishment
sadhanapada: sutras 18-19
the seer exists in seeing
only by virtue of reaction to subliminal impulses
for that reason alone does the seen exist
as long as any seer remain the seen remains
sadhanapada: sutras 20-21
self and other take their form only in relation to one
another
that correlation is caused by ignorance
when ignorance dissolves, that correlation dissolves
into the absent seeing of otherlessness
this absence results from sustained nondualawareness
flowering through the seven fold insight
sadhanapada: sutras 22-27
the
limbs of yogapraxis dissolve restrictions
into the radiant wisdom cast by nondualawareness
the eight limbs are
yama , niyama , asana , pranayama , pratyahara , dharana
, dhyana , samadhi
yama is
sensitivity, honesty, openness,
presence, generosity
the great, universal commitment unlimited by any circumstance
niyama is
authenticity, trust, passion,
selfawareness, selflessness
to be free of harmful projection
caused by greed anger and delusion
and causing pain and ignorance
they must be challenged
and dissolved into their opposites
sensitivity
generates love
honesty leads to fulfilment
openness elicits abundance
presence confers vitality
generosity leads to selflessness
authenticity gives integrity, independence, radiance,
joy, focus, detachment and self knowledge
trust generates peace of mind
passion purifies the bodymind of restrictions
selfawareness reveals choicelessness
selflessness secures samadhi
sadhanapada:
sutras 28-45
joyful
steadiness
in the absence of tension
manifesting the infinite
beyond duality
is
asana
sadhanapada: sutras 46-48
within asana
releasing the flow of inhalation and exhalation
into internal and external suspension
through exhaustive elucidation of their phenomenal qualities
till they become unhindered and subtle
and the four dualities of the breath are transcended
uncovering the inner light and initiating the mind into meditation
is pranayama
sadhanapada: sutras 49-53
the senses detaching from objects
and losing their power over the mind
is pratyahara
sadhanapada: sutras 54-55
the
section on the siddhis and their meditative access has been omitted
as i have not gone there, just as patanjali recommends we do not
the
mind in internal suspension is
dharana
the unravelling of a perceptor is dhyana
apparent form radiating the singular significance of emptiness
is samadhi
vibhutipada: sutras 1-3
dharana, dhyana and samadhi constitute meditation
its process is intermittent and matures in the illumination
of transcendentalinsight
although meditation is the internal phase of yoga practice,
manifestation of the unconditional is not derived from
it
vibhutipada: sutras 4-8
when a perceptor is
pacified directly on arising
the mind is in the meditativestate of onepointedness
when objectness has disappeared within onepointedness
the mind is in the meditativestate of awareness
when surrendering to their moment of origin
the activation of karmicimprints is surrendered
the mind is in the meditativestate of surrender
its tranquil continuity establishes itself as a karmicimprint
in
this way the apparent and subtle nature of perceptors
are revealed
in the conditions of form, implication and context
the essence of a perceptor contains all its transformative
possibilities
the difference between these conditions
causes the three different states of the meditative mind
meditation on these three conditions reveals the
past and future
confusion of word, significance and perceptor is due
to imposition
meditation on their distinctiveness
gives insight into the dynamics of change
vibhutipada: sutras 9-17
meditation
on the heart reveals the nature of consciousness
experience
is a projection based on identifying the Self with luminance
meditation
on the significance of self and other reveals the true nature of the self
meditation on the interconnected significance of apparent and subtle identity
transcends the elements
meditation on the interconnected significance of perception, identity and
selfness transcends the senses
vibhutipada:
sutras 35, 34, 44, 47
awareness of the distinction
between the Self and luminance
gives complete self mastery and self knowledge
through detachment from this the seeds of impurity dwindle
into otherlessness
this exalted state encourages desirelessness
rather than pride
through meditation on the sequencing of time the wisdom
of transcendence is born
this clarifies the confusion of phenomenal characteristics
is holographic and beyond space and time
distinguishing equally luminance and the Self
in otherlessness
vibhutipada: sutras 49-55
all kinds of scholarly arguments rage about whether this pada belongs in the sutras at all,
or simply as a reaction to other teachings.
the real questiuon must be whether this pada can belong to your life.
for to be sure it (except for the last part) is the most pithy, abstract and unstructured of them all.
yet, perhaps precisley for this reason, the most precious, perhaps.
all phenomena are transformations in and of the infinite matrix
kaivalyapada: sutra 2
its instrumental
agents are not the driving force of the matrix
merely the fertilising focus of inevitability
kaivalyapada: sutra 3
consciousness identified with its instrument
creates an impression of mind
kaivalyapada: sutra 4
specific activity generates localisations of consciousness
meditativeinsight imposes no local imprint
kaivalyapada: sutras 5-6
while those of others are dualistic
the actions of a yogi are nondual
and express only residual behavioural tendencies
which flow from existence to separate existence
through the continuity of subliminal imprints and memories
which due to the eternal nature of the primary impulse
are beginingless but which disappear
when the infrastructure of action, impact and causality dissolves
the yogi
is not identified within the dualistic dynamic of karma
which matures in the resolution of behavioural tendencies
which otherwise progress from existence to separate existence
through the continuity of subliminal imprints and memories
which because of the eternal nature of the primal impulse are beginningless
but which cease when the suprastructure of cause, effect and dynamic
ceases
kaivalyapada: sutras 7-11
past and future exist
as such
only because of the differentiating flow of form
as the coarse and subtle expression of the gunas
kaivalyapada: sutras 12-13
the true nature of
an object
is the total matrix, the singularity of which
is multiplied in the separation of both minds and objects
through localisation
kaivalyapada: sutras 14-15
immeasurable
and indefinable when not dependent on any consciousness
an object is known by each mind according to its own conditioning
kaivalyapada: sutras 16-17
mental projections
are always known by their source the immutable Self
they are not selfluminate by virtue of their objectness
but because of their identity neither can be grasped
kaivalyapada: sutras 18-20
memories confuse the proliferation of awareness(es) with individuated minds
kaivalyapada: sutras 21
consciousness
only knows itelf through the appearance of form
all objects are a colouring of consciousness with seer and seen
kaivalyapada: sutras 22-23
though riddled with
subliminal tendencies the mind has no intrinsic identity
the sage is released from the imposed sense of self
by discriminate awareness of this
then nonduality manifests otherlessness
between the subliminal impulses of residual karmicimprints
till they are resolved
by the dissolution of the identityfield in meditativeawareness
where indifferent to every possibility
the quintessentialdew of meditativeawareness
burns through all affliction and all karma
this infinite wisdom having removed the dust of all the veils
leaves little
to be known
the transformation sequences of the primarytendencies
and the corresponding sequentiality of time ceas
the Self and the primarytendencies being no longer significant
they dissolve into otherlessness
and consciousnessenergy is established
in its true nature as the self
kaivalyapada: sutras 24-34