#### What are the Yoga Sutras? Patanjali's Yoga Sutras are considered the foundation of Yogic philosophy. While most modern traditions utilize additional sources, like the Hatha Yoga Pradipika, the Yoga Sutras offer a straightforward definition of yoga and a blueprint on how to achieve it. [Wikipedia entry for the Yoga Sutras](https://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali) #### Books on the Yoga Sutras There are many books on the Yoga Sutras. Here are four I own, three of which I've read completely (some a number of times). [The Yoga Sutras of Patanjali](https://www.barnesandnoble.com/w/the-yoga-sutras-of-pata-jali-edwin-f-bryant/1128976131?ean=9780865477360) - by Edwin F. Bryant This book offers a deep dive with in-depth commentary, and a focus on comparing classical commentaries on the Sutras. ^8dacdd [The Yoga Sutras of Patanjali](https://www.barnesandnoble.com/w/yoga-sutras-of-patanjali-swami-satchidananda/1101110790?ean=9781938477072) - by Sri Swami Satchidananda A more general commentary that's easier to digest than a more in-depth book like Bryant's. This book explains the concepts of the Sutras, often utilizing stories and analogies. [The Science of Self-Realization](https://www.amazon.com/Science-Self-Realization-New-Translation-Commentary/dp/0877072922/ref=sr_1_5?keywords=roy+eugene+davis&qid=1647991219&sprefix=roy+euge%2Caps%2C166&sr=8-5) - by Roy Eugene Davis The commentary in this translation can be a bit terse, but that to-the-point approach can be helpful. ^fc43e1 [Patanjali's Yoga Sutra](https://www.amazon.com/Penguin-Classics-Patanjalis-Yoga-Sutra/dp/0143102192/ref=sr_1_18?crid=LAYKKUUDAU5T&keywords=yoga+sutra&qid=1649981118&sprefix=yoga+sutra%2Caps%2C172&sr=8-18) - by Shyam Ranganathan An interesting, more recent, translation which argues the word dharma is equivalent to the words ethics and morality, opening up a refreshing view of the Yoga Sutra. ^3eb488 #### General overview of the Yoga Sutras Here is a general summary of the Sutras, or more so a general summary of the various commentaries I've read. This is essentially a synopses and comparison and will continue to be updated and evolve, initially focusing on three of the four above books; those by Edwin F. Bryant, Roy Eugene Davis, and Shyam Ranganathan. I've decided to link to an additional two books on the Sutras and begin adding notes from those books here for comparison. The idea being that there are many interpretations that exist on the spectrum of academic to spiritual. Most stay true to the actual Sanskrit in the text, with variations in translation or transliteration, while there are a few newer books that essentially create new versions of the Sutras that aren't quite true to the original. #### Additional Books on the Yoga Sutras [Four Chapters on Freedom](https://www.barnesandnoble.com/w/four-chapters-on-freedom-swami-satyananda-saraswati/1119222900?ean=9788185787183) - by Swami Satyananda Saraswati I've read through most of this translation and commentary once, quite a while back. A fairly thick book with lots of details, though one thing to keep in mind is that the Bihar school, that Swami Saraswati founded, is like many more modern yogic traditions of a non-dual tantric leaning, while Patanjali's Yoga Sutras are dualistic. [The Secret Power of Yoga](https://www.barnesandnoble.com/w/the-secret-power-of-yoga-revised-edition-nischala-joy-devi/1139395207?ean=9780593235560) - by Nischala Joy Devi This book came to my attention recently when attending a book club that was reviewing a number of commentaries. I'm including it here for two reasons: it may resonate with some, and as a poor example of a commentary. There are certainly admirable concepts, ideas, and intentions in this book, but it offers a "translation" that is a completely personal take on the Sutras. Sanskrit terms are redefined in ways that are different than their established meaning and Sutras are in some instances completely recreated to align with the author's belief of the meaning of the Sutras. #### Notes On Translation I’ve come to admire the work of Shyam Ranganathan, which emphasizes the difference between interpretation and explication; interpretation being centered on the author’s understanding filtered by their personal biases, explication being focused on distilling the meaning intended by the original author. He also brings to light the influence colonialism had on what has been presented as yoga in his work. I highly recommend his courses (with many free offerings) at his [website](https://www.yogaphilosophy.com/) --- #### Table of Contents [[#^7e549b | Book 1]] [[#^6da4bf | Book 2]] [[#^6c4d3b | Book 3]] [[#^bc7d75 | Book 4]] --- ##### Book 1 ^7e549b _Sutra 1:1 - 1:2_ Now the teaching of yoga begins, or, now instruction in yoga begins, or numerous other variations, or, we dive into an analyses and development of yoga. Sutra 1:2 is probably one of the most important, if not the most important, verses because it states what _yoga_ is. Most translations describe yoga as the stilling or cessation of the changing states of the mind or thought. I have run into a yogic tradition that translates 1:2 as yoga being the cessation of the fluctuation of feelings or feeling states, but that is a unique interpretation in my experience. Shyam Ranganathan's translation ([[#^3eb488]]) is probably the most interesting deviation from the norm of yoga being the stilling of thought. His translation states "Yoga is the control of the (moral) character of thought." All translations I’ve read describe yoga as the control or stilling of internal fluctuations (whether feeling or thinking). _1:3 - 1:4_ 1:3 states that once the goal of yoga is accomplished (1:2) the “seer” then dwells in its essence or true nature. 1:4 says that at times when yoga is not the current state the seer is identified with the changing nature of the mind. _1:5 - 1:6_ There are 5 types of thoughts which may cause pain or pleasure (detrimental or non-detrimental): the processes which occur when valid knowledge is acquired, illusions, delusions, sleep, and memory. _1:7_ Three ways to obtain correct knowledge: direct perception, inference or logic, and learning from those with knowledge. The last one was classically meant learning passed down in the Vedas (scriptural texts). _1:8 - 1:11_ These sutras describe or define what constitutes Illusions (incorrect perception), delusions (when mental concepts and understanding do not align with reality), sleep (absence of cognition), and memory (mental impressions of past experiences). _1:12 - 1:15_ The influences of these can be constrained through dedicated practice (abhyasa) and non-attachment or dispassion (vairagya). Practice is firmly established by repeated alert concentration, over time and with repetition. Non-attachment is controlled consciousness without the desire for external things (sense objects). _1:16_ Higher detachment, which is without effort, stems from the perception of the true Self (innermost Self, essence, or soul). _1:17_ Describes deep absorption of 4 kinds: gross, subtle, bliss-accompanied, with I-ness. While other translations and commentary speak of samadhi related to this sutra, Shyam Ranganathan ([[#^3eb488]]) again deviates and states that Patanjali is not referring to samadhi here, but the ability to be focused on the purusa (essence) of oneself on the four levels mentioned. _1:18_ This sutra gets a bit fuzzy. For translations which relate 1:17 to samadhi, this sutra refers to a higher samadhi (absorption) than the previous verse, which only contains latent impressions (samskaras). For others this sutra refers to the same state but is not necessarily samadhi, only samadhi-like. _1:19_ This sutra seems to have more variations of derived meanings, being one of the more abstruse sutras. In general it seems to state that the previous state of only latent impressions remaining happens when the physical body is lost. _1:20_ Others may reach the state where only latent impressions (samskaras) remain through five types of effort: “disciplined endeavor, attentive meditation practice, insights, unobstructed memory (of prior subtle perceptions), unwavering faith, and the unveiling and emergence of innate knowledge.” (_The Science of Self-Realization_, Roy Eugene Davis - [[#^fc43e1]]) _1:21 - 1:22_ The previously referred to state is near for those with intense application, and that intensity can also be broken into levels of mild, medium, or intensive practice. _1:23 - 1:29_ This group of sutras describes achieving success in yoga through meditating upon Ishvara (the Lord or God). The Lord is described as a special soul that is untouched by obstacles, karma, or subconscious tendencies and was the teacher of earlier yogis. Om, or Aum, is the representation of Ishvara. The repetition, and contemplation, of Om should be performed which leads to realization of the true self and liberation from disturbances. _1:30 - 1:31_ Lists the disturbances mentioned in 1:29. These include illness, apathy, doubt, negligence, sloth, attachment, delusion, instability, and distraction. Discomfort, sadness, trembling, and disturbed breathing accompany the distractions. _1:32 - 1:39_ Avoidance of these obstacles can be achieved by fixing the mind on a chosen object. 1:33 suggests cultivating an attitude of friendliness toward pleasant people, compassion toward those in distress, joy toward virtuous persons, and equanimity towards those who are not virtuous. The remaining sutras in this group suggest breath retention on exhalation, focusing on the contents of the mind as they arise (much like mindfulness practices), that the obstacles are avoided when the mind is steady and free from pain and luminous, or when the prevailing thoughts are free from desire, through insights gained from sleep and dreams, or finally by meditation/concentration on any symbol or object one is inclined and able to remain focused upon. [[Yoga Sutra - 1-33]] _1:40_ Mastery of attention allows the yogi to comprehend the infinitely small and large objects of matter. _1:41_ This sutra states that at this point the state of being is like a jewel which reflects objects that are around it. Some authors explain this is a state of clarity of perception, though Ranganathan ([[#^3eb488]]) diverges, explaining that Patanjali considers this state to still be a kind of engrossment with objects. _1:42 - 1:46_ Describes samadhi states which are supported by an object of attention. _1:47 - 1:49_ Knowledge gained from higher states. _1:50- 1:51_ Samadhi leaves impressions which negate negative past impressions, after impressions dissolve comes object-less samadhi. ##### Book 2 ^6da4bf _Sutras 2:1 - 2:2_ Kriya yoga (path of action) consists of discipline, self-study, dedication to the Lord (or the infinite), which loosens obstacles to Self-Realization. _2:3_ This sutra lays out the causes of suffering, known as the Kleshas. These are ignorance, egoism (“I”), attraction (or attachment or desire), aversion, and fear of death (or clinging to the body). ^b77b47 _2:4_ Ignorance, or inability to perceive reality the way it is, is the primary cause of other restrictions, which may be dormant, weak, fluctuating or fully active. _2:5_ Defines ignorance as identifying the temporary as being permanent, the impure as being the pure, pain as being pleasant, and the nonself as being the self (Roy states this as the real Self identifying as the ego [[#^fc43e1]]) _2:6_ Both Bryant and Ranganathan translate this as defining ego (egoism) to be considering the power of seeing as the same as the seer. Roy takes a different approach and translates this as "Egoism results from undiscerning identification with mind and matter." _2:7_ Pleasurable experiences create attachment. _2:8_ Unpleasant experiences cause aversion, or the desire to avoid uncomfortable experiences. _2:9_ Though there are slightly different flavors in translations here, the essence is that there is an inherent desire to live (or a fear or aversion toward death) even in the learned. _2:10_ The above kleshas can be abandoned. How is slightly different depending on the translation; either when the mind is dissolved or when they (the kleshas) are traced back to their origin. _2:11_ The effects of the kleshas and the thoughts they produce can be restricted through meditation. Roy ([[#^fc43e1]]) includes "self-analysis" and "awakened knowledge" as things which can weaken the kleshas' effects. _2:12_ Karma has its roots in the kleshas and can remain with us over lifetimes. _2:13_ As long as the kleshas, and their roots, exist, they will cause pain or pleasure and manifest in further births in social status and quality of life. _2:14_ The quality of these further lives will vary based upon our karma and the thoughts and actions influenced by the kleshas. Bryant ([[#^8dacdd]]) goes so far as to say "as a result of (the performance of) virtue and vice." _2:15_ Bryant and Ranganathan translate this as a discriminative person regards all experience as producing suffering due to cause and effect, the kleshas, or the interaction of the qualities of nature (the gunas). Davis is a little more loose, stating the possibility of suffering exists due to samskaras and outside influences (cosmic forces). _2:16_ This sutra is straight to the point, stating that suffering not yet experienced should be avoided; although Ranganathan's take is slightly more optimistic than most other translations, stating that future suffering _can_ be avoided. _2:17_ The primary cause of suffering to be avoided is mistaking what is perceived as the perceiver, or identifying our experience as who we are. _2:18_ The qualities of luminosity, activity, and stillness (the gunas of sattva, rajas, and tamas) make up the the things we observe and their purpose is to provide experiences (for enlightenment). _2:19_ These qualities (the gunas) have stages. Each commentator uses different words for these stages, from obvious to subtle, or distinctive to indistinctive. _2:20_ The seer remains pure, or unencumbered, though witnesses what is seen. _2:21_ The Universe, or reality, exists to serve the seer. _2:22_ The Universe, or the seen, continues to exist for others after one has become enlightened. _2:23_ The purpose of incarnation, or physical existence, is for the soul (purusa) to experience itself. _2:24_ Ignorance is the cause of our incarnation(s). _2:25_ Liberation, or freedom, emerges from the end of ignorance. _2:26_ Uninterrupted discernment is the means of ending ignorance. Ranganathan goes a step further, including in his translation of this sutra that this uninterrupted discernment can be had by skillful means. _2:27_ Both Bryant and Davis translate this as true insight having seven stages, Ranganathan translates that the insights gained extend "to the ends of all seven worlds." _2:28_ The practice of yoga eliminates impurities, allowing for knowledge and discriminative discernment. _2:29_ This verse lays out the eight limbs of yoga: external behavioral restraints (yamas), internal practices (niyamas), posture (asana), breath control (pranayama), internalization of the senses (pratyahara), concentration (dharana), meditation (dhyana), absorption (samadhi). Ranganathan has interesting translastions for a few of these, in particular he translates the yamas as "moral conduct". The following group of sutras describe the various limbs, beginning with the yamas. _2:30_ The yamas: to use Ranganathan's words, "moral conduct" consists of harmlessness, truthfulness, non-stealing, celibacy or sexual restraint (or in a more modern and broad sense, which Davis uses, "conscious control and right use of vital forces"), non-attachment or "renunciation of (unnecessary) possessions" (Bryant). _2:31_ This sutra says the yamas are applicable to all, and not limited by time, place, social status, and so on. _2:32_ Second limb (niyamas): cleanliness, contentment, self-discipline, study (of self or more classically spiritual texts), and surrender of the results of our actions (which many translate as devotion to God). _2:33_ When negative thoughts arise, replace them with positive thoughts or actions. Essentially "cultivate the opposite". Ranganathan again takes a unique view on this verse; he provides two possible translations and argues that this sutra states that when one runs into opposition in living this lifestyle one should strengthen their practice. _2:34_ This seems to expand on the previous sutra. All three translations state that the influence of past negative experiences may range from mild to severe, can be triggered by many factors including greed and anger, and that one must cultivate counteracting thoughts and take actions that are in opposition to suffering. _2:35_ This is the first sutra explaining the effects experienced when living in line with the yamas. When in the presence of someone who is harmless, or nonviolent, all become harmless. Violence is abandoned by those around the nonviolent practitioner. _2:36_ The results of the second yama, honesty or truthfulness, is to experience fast results of actions. Ranganathan differs slightly in his translation, stating that the honest person produces "results for those who depend upon them". _2:37_ Non-stealing, the third yama, results in the manifestation of prosperity. _2:38_ Power and vitality are the results for one who is celibate, according to Bryant and Ranganathan's translations. Davis translates this more broadly, stating that strength is the result of aligning actions and thoughts toward the goal of Self-realization. _2:39_ For those who practice detachment, or refrain from coveting, all knowledge is available. _2:40_ The practical comes through in Davis' translation, as he says that the first niyama, cleanliness (saucha), brings health and absence of disease. Bryant describes cleanliness as bringing about a distaste for the body, both the practitioner's and the bodies of others. Ranganathan's translation really requires reading his description, where he describes saucha as having the effect of causing the yogi to stay away from unhealthy or impure things. _2:41_ The purity provided by cleanliness contributes to improvement of mood, thought, and mastery of the senses. Interestingly, Bryant says this is "upon purification of the mind", while Ranganathan say "purity of the body". _2:42_ The second niyama, contentment, provides the experience of unsurpassed happiness. _2:43_ Bryant and Ranganathan use the word austerities for the third niyama, tapas. Davis uses "disciplined purification". All describe the results to be the perfection of the body and senses. _2:44_ Bryant and Ranganathan describe the result of self-study (though Bryant refers to it as study of scripture) as being a bond or connection with one's chosen deity. Davis describes the result as being "God-realization". _2:45_ Surrender to God or the Lord results in samadhi, or Self-realization. _2:46_ Here we come to the third of yoga's limbs; asana. Bryant and Ranganathan refer to asana as "posture", while Davis goes further by using the phrase "meditation posture". All translations state asana should be steady and comfortable ("steady and comfortable", "still and pleasant", "comfortable and stable" respectively). _2:47_ Translations of this verse diverge a bit from the how of asana, to the results of asana. Davis' translation states that the posture becomes "stable as concentration flows effortlessly and awareness blends with God-consciousness". Bryant translates this as a relaxed and steady posture is attained by relaxation and "absorption in the infinite". And Ranganathan translates that what is attained through asana is "continuous effort and endless relaxation". _2:48_ This verse centers on the results of proper asana practice. Namely that a proper posture, or proper meditation posture according to Davis, results in the yogi no longer being effected by the push and pulls of nature. _2:49_ Pranayama, the fourth limb, comes next. All three translations state that pranayama happens as a result of a stable and comfortable posture. Bryant and Ranganathan include that pranayama consists of of regulating the breathing. _2:50_ There are three main types of pranayama: retention (ceasing of the movement of breath), the part of the body involved or reached by the breath, and the timing. _2:51_ A fourth type of pranayama deals with the cessation of breath. All is still. _2:52_ At that point the covering of the light of knowledge is either destroyed or weakened (depending on the translation). _2:53_ At this point the mind becomes fit for the sixth limb of yoga, concentration. But what about the fifth limb? Pratyahara? _2:54_ Here is pratyahara, the fifth limb. Pratyahara is withdrawal of the senses from the external. Bryant and Ranganathan include a portion of translation stating that pratyahara corresponds to the nature of the mind. _2:55_ From that (pratyahara) comes control of the senses. %% _2:23 - 2:24_ Alliance between objects and self is the basis of ignorance. _2:25_ By reducing this ignorance freedom naturally happens. _2:26 - 2:27_ Discrimination (intuitive?) is key to enlightenment, and 7 types/stages of insight. _2:28_ Practice of yoga (8 limbs) eliminates obstacles to discrimination. _Sutras 2:29_ 8 limbs _2:30 - 2:31_ Yamas _2:32_ Niyamas _2:33_ Pratipaksha bhavana: cultivate the opposite _2:34_ Negative thought types _2:35 - 2:39_ Benefits of yamas: harmless - all living things become peaceful and harmless in this person’s presence truthfulness - quick results of actions, word binds the world non-stealing - experiences prosperity and good fortune non-sensuality - spiritual strength is acquired non-attachment - knowledge of higher realities is acquired _2:40 - 2:45_ Benefits of niyamas: cleanliness/purity - good health and lack of disease and mental clarity contentment - supreme peace and happiness discipline - perfection of body, mind, senses self-study - communion with higher reality leaving results to the infinite - perfected samadhi _2:46 - 2:47_ Asana: meditation posture _2:48_ When obstacles to concentration are removed, awareness is released to the infinite. _2:49 - 2:50_ 3 aspects of breath _2:51_ 4th modification of breath _2:52 - 2:53_ Effects of pranayama _2:54 - 2:55_ Internalization of the sense provides mastery of them %% ##### Book 3 ^6c4d3b _3:1_ The sixth limb, concentration, is defined as the binding or fixing of attention on one thing (Bryant used the word place, Ranganathan uses the word area). Davis translates this sutra, and defines concentration, as "An unwavering flow of concentration". _3:2_ Unbroken concentration is defined as meditation, the seventh limb of yoga. _3:3_ This sutra is on the eighth limb, samadhi, and the three translations we're considering vary a bit. Since samadhi is arguably **the** defining feature, and goal, of yoga I'll include all three translations. Davis: > "The self-shining of the object of meditative contemplation is samadhi." > Davis, Roy Eugene. The Science of Self-Realization, A Guide to Spiritual Practice in the Kriya Yoga Tradition . CSA Press. Kindle Edition. Ranganathan: > "Its only purpose is the singular radiance that reveals one’s nature (or essences in general) and nothing else—on the way to this goal comes about the liberating state of absorption (samādhi)." > Ranganathan, Shyam. PATANJALI'S YOGA SUTRA (Penguin Classics) (p. 213). Penguin Books Ltd. Kindle Edition. Bryant: > "Samādhi is when that same dhyāna shines forth as the object alone and [the mind] is devoid of its own [reflective] nature."" > Bryant, Edwin F.. The Yoga Sutras of Patañjali (p. 474). Farrar, Straus and Giroux. Kindle Edition. _3:4_ These last three limbs of yoga together are samyama. Bryant's translation simply states that, while Ranganathan and Davis don't use the word samyama in their translation. Instead they say the last three limbs are the perfect constraint on the mind (Ranganathan) or result in the mastery of attention (Davis). _3:5_ All translations state that samyama results in insight, which is pretty much the entire translation from Bryant of this sutra. Davis' translation provides a mix of he enigmatic as well the practical; he states that mastery of samyama "provides insight into what is examined and revelations of higher realities." _3:6_ Samyama occurs in stages. _3:7_ The last three limbs of yoga are internal, contrasting to the previous limbs, which are external. _3:8_ This sutra states that a "seedless" state of samadhi which samyama is external in relation to. _3:9_ Davis has the shortest translation here. Always to the point, he translates this verse as saying that superior influences come from this seedless samadhi and eliminate restrictive tendencies. Ranganathan and Bryant make similar translations that here, Ranganathan stating that restraining influences arise facilitating the "transformation (of consciousness) towards restraint." _3:10_ All three speak of a undisturbed or serene "flow" here, due to innate "purity" (Davis) or "samskaras" (Bryant). _3:11_ Again the translations differ here in detail and details. Davis is simple in stating that this samadhi results in "all sense of otherness" disappearing. Bryant and Ranganathan are more terse in their translations, though both mention "one-pointedness" arising from the samadhi state. _3:12_ Bryant and Davis here state that focus, or concentration, here results in the image in the mind from one moment to the next being fixed, or similar. Ranganathan states the mind "resolves itself back into peace, and equanimity arises." _3:13_ The changes that occur to things are thus comprehended. _3:14_ This continues the idea of knowledge and understanding that arises from the samadhi state, though each translator has their own take. Bryant is most succinct, stating the "substratum is that which underpins past, present, and future." Honestly his is the most terse of the three. Ranganathan's translation states that when the calmness of samadhi has been reached "a mystical knowledge of the moral character of (all) things (object as well)" is attained. Davis' translation speaks of the the conditions of "deeper levels of consciousness". _3:15_ This verse is about cause and effect. Ranganathan has the most succinct, while maintaining comprehension, of the translations; "The reason for the orderly change in objects is the transformation of other objects." _3:16_ Samyama performed on the three "transformations" (Bryant), "subliminal influences" (Davis), or simply "these three" (Ranganathan), results in knowledge of the past and future. The variation in what the three things are between the translations is interesting, especially Ranganathan's inclusion of "moral character" as one of the three. _3:17_ Knowledge of speech of all creatures arises from samyama on the distinction between word, ideas, and their meanings. _3:18_ By actively examining our tendencies (samskaras) knowledge is gained of previous births. _3:19_ Knowledge of the minds of other people is attained (Davis: "By understanding the operations of the mind and awareness..."). _3:20_ Davis is a bit different than Ranganathan and Bryant here. They state that the object of the thoughts of other people are not available to the yogi, because that is a relationship between that person and the object of their attention. Davis goes a bit deeper, saying that knowing the contents of another person's mind is not supportive of the state of samyama, the point of which is to provide insight rather than identification with what is known. _3:21_ This sutra states that through samyama on the body the ability to make the body imperceivable is attained. All three translators mention being able to manipulate light reflecting from the body in order to achieve this, though they each say it a slightly differently. _3:22_ In this verse Bryant diverges from Ranganathan and Davis. The former two both translate this sutra as saying, quite simply, that through the same means other sensations disappear (meaning the perception others have of you can be made imperceivable). And on closer inspection it seem that Bryant's translation excludes the verse that is 3:22 in both the Ranganathan and Davis translations. _3:23_ As mentioned above from this point on Bryant's translation is basically one verse back. So while this is 3:23 for Davis and Ranganathan, in Bryant's book this comparison refers to verse 3:22. This sutra states that by samyama on karma, both karma that produces effects slowly and karma that is quick to produce effects. knowledge of one's death is gained. _3:24_ Strengths are gained through contemplation on friendliness and other virtuous qualities. _3:25_ By contemplating on things that are strong one gains power. Both Bryant and Ranganathan mention an elephant in their translations. _3:26_ All three translations say that knowledge of subtle, hidden, and remote things is attained by using the focused attention of samyama. On what to focus to accomplish this they say different things. Ranganathan says it is through concentrating on illumination; Bryant says simply by "directing the light of cognition"; and Davis says this is done by "projecting attention and awareness into the cosmic field of supreme Consciousness". _3:27_ We continue down the list of knowledge attainable through practicing samyama on various objects (this will continue through verse 3:35). The object of attention here is the sun, and here it seems celestial objects are of what one gains knowledge. For Davis it's "celestial bodies and categories and processes of cosmic manifestation." For Bryant it's "knowledge of the different realms in the universe." And for Ranganathan it's "knowledge of the (entire) world." _3:28_ Samyama on the moon reveals "comprehension of the arrangement of the stars" (Ranganathan), "knowledge of the solar systems" (Bryant), or "knowledge of their relationships and movements" (Davis). Note that Davis states samyama is done on the moon and planets in his translation. _3:29_ Contemplation on the North Star provides knowledge of the movement of the stars. _3:30_ Bryant and Ranganthan translate the next object of concentration as the navel, while Davis says it's the central nervous system. From samyama on this knowledge of the arrangement of the body and it's systems. _3:31_ Concentration on the area of the throat leads to the cessation or mastery of hunger and thirst. _3:32_ While Bryant and Rangnathan both translate this sutra as stating that concentration on the 'tortoise' channel brings steadiness or stillness. Davis doesn't mention the channel, but describes that concentrating on "the center of equilibrium in the chest" brings about steadiness in states of consciousness. _3:33_ The next item of concentration is the "radiance of the head", "the light in the skull", or "the light at the crown chakra" depending on translation (Ranganathan, Bryant, and Davis respectively). What's granted through concentration here is "philosophical vision", "a vision of the siddhas, perfected beings", or "direct perception of Reality" (again Ranganathan, Bryant, and Davis respectively). _3:34_ A flash of insight can provide knowledge of everything, all these things. _3:35_ Samyama on the heart provides knowledge of the mind (according to Bryant and Ranganathan), though Davis translates this as providing "all knowledge of it" (the heart). _3:36_ Both Ranganathan and Bryant have very long translations for this single sutra, while Davis is more succinct. All three agree that concentration on one's innermost self grants knowledge of that innermost self and the distinction between it and all else. Ranganathan and Bryant include a portion that states there is a difference between the true self and "pure intelligence" (Bryant) or "unqualified experiential enjoyment" (Ranganathan). _3:37_ From that realization exceptional powers and abilities are gained. _3:38_ All three state these powers are obstacles to samadhi, but Davis puts it slightly different by stating if they are used externally they are obstacles but can be beneficial if used to "weaken or remove harmful subliminal tendencies." _3:39_ The mind can enter the mind and body of others. Ranganathan and Bryant also mention that this is done by loosening the causes of bondage (through the practice of samyama). _3:40_ One can levitate when concentrating on the upward vital air (prana) of udana. _3:41_ By mastery of the samana vital air (prana) one attains radiance or brilliance (depending on the translation). Davis doesn't use the name of the prana (samana) here, but states that mastery of the "prana that regulates body chemistry contributes to radiant physical well-being." _3:42_ Ranganathan and Bryant state that "divine hearing" can be attained by concentration on the relationship of hearing and space or ether. Davis varies a bit once again, stating that subtle sounds can be heard by concentrating on "ether-space". _3:43_ By concentration on the relationship between the body and space, one can become as light as cotton, and "travel through the sky" (Bryant) or "journey through space" (Ranganathan). Davis doesn't mention traveling or journeying, he simply uses the term "levitate" once again. _3:44_ There's a bit more than the usual divergence in the translations of this verse. All three state that through concentration one removes the coverings hiding the true Self. Davis states that samyama on "states beyond gross modifications of the mind" brings this. Ranganathan states that when the mind is no longer focused on externalities, and mentions something called "the Great Disembodiment", the obstructions are removed. Bryant also mentions something similar to what Ranganathan refers to, but includes this beginning: "The state of mind (projected) outside (of the body), which is not an imagined state...". _3:45_ Mastery over the elements (or material objects) is acquired through concentration on the various aspects of an object (its gross and subtle aspect, as well as its purpose). _3:46_ Because of what is gained by the practices in the previous sutras certain powers or abilities are attained. Bryant translates that there are "no limitations", Ranganathan states one can "become as small as an atom", and Davis keeps it simple by stating the "body becomes strong and healthy." _3:47_ This sutra lists the qualities of the body which has been perfected by the previous practices. _3:48_ Mastery of the senses is gained by concentration on the senses and their processes. Bryant and Ranganathan take it a bit further, listing more things than just the senses, including: comprehension, ego, value, and purpose. _3:49_ Ranganathan and Bryant continue being very similar with Davis diverging a bit here. They state that from the previous processes come great speed of the mind, independence from the senses, and mastery over primordial matter/nature. Davis states that "supremacy over all states of consciousness is acquired." _3:50_ Omniscience and omnipotence are attained by discriminating between luminescent attribute of nature and the true Self. _3:51_ "Absolute Self-realization" (Davis) occurs when all attachments, even to the omniscience and omnipotence attained in the last sutra, have been released. This is kaivalya (Bryant) or isolation (Ranganathan). _3:52_ Again we have a bit of a split in Davis' translation compared to Bryant and Ranganathan. Davis states that one can return to former states of consciousness if there is any pride in the previous attainments. Bryant and Ranganathan mention "celestial beings" (Bryant) or "beings of high esteem" (Ranganathan) approaching the yogi, and that they should be ignored lest the yogi become prideful and return to previous states. _3:53_ Contemplation on the flow of time ("extremely small portions" - Ranganathan) brings discriminative knowledge. _3:54_ By what's mentioned in the previous sutra the ability to discern between similar events. _3:55_ This knowledge born of discrimination is liberating and helps one to quickly transcend limitations. _3:56_ When the intellect is as pure and the innermost Self liberation is gained. ##### Book 4 ^bc7d75 _4:1_ The powers previously described can be obtained through birth, the use of herbs, mantras, and intensity of spiritual practice (Davis), penance (Ranganathan), or austerity (Bryant). _4:2_ There's a bit of divergence between translations here. Both Ranganathan and Davis mention the flow of nature or natural forces. Davis says the flow of nature effects the "transformation of the senses, mind, and body". Ranganathan says the flow of nature relates to "birth into a new social context". While Bryant's translation has to due with the form in other births being "due to the filling in by prakrti." _4:3_ This is another divergent translation, with both Bryant and Ranganathan's translations requiring commentary to truly explain. Davis is the most straightforward: "Intensive spiritual practices remove obstacles that inhibit flows of transformative forces." Bryant and Ranganathan translations both relate nature to a farmer and mention causation. _4:4_ Bryant and Ranganathan's translation are aligned; mind or mentality is created only by ego. Davis diverges a bit, stating that individual "units of consciousness are produced by one, supreme Consciousness." _4:5_ Another sutra that really needs commentary to understand. Each of the three translations we are considering are a bit different. Bryant states there is one mind among the many which directs "the different activities (of the different bodies)." Ranganathan states the one mind is "differentiated into many according to the various endeavors." Davis' translation aligns mostly with Bryant's, but with some slight difference in language. _4:6_ All three describe minds, or states of mind, and that one does not produce impressions or karmic influences. That state is samadhi (Davis), dhyana (Ranganathan), or meditation (Bryant). _4:7_ The actions of yogis are beyond black and white, while the actions of others are of three kinds. _4:8_ The karma from those three kinds of actions with activate when the natural conditions are suitable for them to be influential. _4:9_ Memory and samskaras (latent impressions) are the same, or very similar. Because of this there is an interrupted connection not effected by birth, time, and place (Bryant and Ranganathan). Davis does not mention birth or samskaras specifically, keeping with a simpler translation: "...feeling may be aroused with memories even though they are separated by space and time." _4:10_ Ranganathan and Bryant have very close translations, stating that memory and impressions have no beginning because the desire for life is eternal. Davis diverges just a bit. _4:11_ Samskaras cease to exist when the ego no longer exists. Each translator takes a different approach, but that is the central idea for this sutra. _4:12_ Ranganathan and Bryant continue to be more in line with their translations: the past and future exist, are real, and only differ from the present by their placement in time. Davis' translation relates past to memories, and states that the future will unfold based on one's path. Ranganathan does use the term 'moral' in his translation, stating that the future is based on "moral character". _4:13_ Past, present, and future are influenced by the qualities of nature (or the gunas) and can be manifest or subtle. _4:14_ The world is objectively real due to the uniformity of the interaction of three attributes of nature (the gunas). _4:15_ While reality is consistent, things may be perceived differently by different people. Bryant puts it succinctly: "...there is a difference in nature between the object and the mind (of the observer)." _4:16_ Object are not dependent on observers, otherwise what happens when an object is not perceived by a particular mind? That last part, the question, isn't in Davis' translation. _4:17_ An object is known or not known by the mind depending on whether the mind notices it, or even has the ability to notice it. That last part is not in Bryant's translation. _4:18_ The mind is an object of perception, due to its changing nature, since the true Self is unchanging . _4:19_ The mind is not self-illuminating since it is the object of perception. Bryant has a very nice and thorough expansion on this, specifically relating to what it is addressing according to the traditional commentators. Bryant says that this sutra is addressing the idea, propounded by Buddhists in the time of Patanjali, that the mind is self-illuminating. In other words this sutra is rebutting the claim that we are our mind, or the sum of our parts. _4:20_ The mind and the object it perceives cannot be discerned at the same time. Bryant's commentary continues to detail the meaning derived by the early commentators that this is a further refutes ideas held by Buddhism. A fairly essential quote from Bryant distills this I think: >"Thus, the main difference between the Buddhist and the Yoga positions in the matter of the momentary perceivable nature of external reality is that Yoga metaphysics holds that, while reality is indeed a flow of ever-changing moments, all such change is caused by the flux of the underlying substructure, guṇas, which are eternal essences, where the Buddhists deny any eternal essences at all in reality. But we can note that both schools agree that surface-level reality is always in flux." - Bryant, Edwin F.. The Yoga Sutras of Patañjali (p. 648). Farrar, Straus and Giroux. Kindle Edition. And the final part of Bryant's commentary on this verse: >"Naturally, the entire Yoga premise is that there is an eternal autonomous puruṣa that can be realized, hence the need to engage with Buddhist views denying the existence of such an entity." Bryant, Edwin F.. The Yoga Sutras of Patañjali (p. 650). Farrar, Straus and Giroux. Kindle Edition. _4:21_ Memory would be confused if one mind (or "instance of mental cognition" as Ranganathan puts it) were to comprehend another mind. Bryant continues to delve into traditional commentaries and noting this is further argument against ideas or belief systems that vary from yogic philosophy. Ranganathan keeps it a bit more straightforward and in his commentary explains this sutra as expanding on the previous; that the mind cannot know both itself and an object of awareness otherwise there would be "would be no end to the number of acts of consciousness necessary in order to ensure that all acts of consciousness involve self-consciousness." _4:22_ The translations here vary a bit, but Bryant and Ranganathan are in agreement that the self or intelligence can be known. How the self can be known depends. Bryant says by "pervading the forms used by the intelligence." Ranganathan says that when the mind is stilled "it can assume the shape (of purusa)" and know the self. Davis' is a bit different in his translation though I think he is in line with Bryant and Ranganathan in the general meaning. _4:23_ All things can be known by the mind, because it can be colored by what is seen and the seer (Bryant), or when it is colored by both seer and seen. Davis takes a different view here, stating simply that "Individualized consciousness is modified by what is observed." _4:24_ The mind exists to serve innermost Self. _4:25_ When the distinction between the Self and all else is seen, either curiosity about the self ceases (Bryant) or "causes terminate" (Ranganathan) or "the mistaken sense of Self disappears" (Davis). _4:26_ The mind then is pulled or flows toward liberation. _4:27_ Residual tendencies may cause breaks in this deep discrimination. _4:28_ The removal of these those residual tendencies can happen similar to the afflications (kleshas, see 2:3 [[#^b77b47]]). _4:29_ Dharma-megha samadhi can be experienced when there is no interest in even the fruits of meditation. _4:30_ Now karma and the kleshas (the afflictions) have no further influence. _4:31_ The type of language used here varies between the three translations, but the agreed meaning is that at this point, because of the amount of knowledge available when impurities have been removed, what remains unknown is little. _4:32_ The attributes of nature now cease to be influential (because the gunas have served their purpose). _4:33_ All translations state that at the end of this transformation something is perceivable or fully understood: Bryant says that is "The progression (of any object through Time) corresponds to a (series of) moments", Davis says that is the "Sequential progression of transformations that occur moment to moment", Ranganathan says "Succession (of Nature) is the counterpart of very small moment of time". _4:34_ Things get deep here with a decent amount of variation between the translations. All three state that the attributes of nature (the gunas) have become latent at this point, but have different ways of stating the next part; which is that now consciousness, or the person, "stand only on its own form" (Ranganathan). Ranganathan is the only one to use the term isolation here (kaivalya). This is where both Ranganathan and Bryant's versions end. Davis goes on up to 38 verses. I'm not sure why or how that is. I have two other translations, neither of which I've read completely, which end at 4:34. --- [[Home]] [[Yogic Philosophy]]