|Samaadhi Paada I
Sadhaana Paada 3
Vibhooti Paada III
The Light of Truth
An introduction - Vedas
His Life & Teachings
The Laws of Nature
Frequently asked Questions
One True Religion
"Behold the wonderful organization of the physical body!
How the learned are wonder-struck with it? First there is the osseous frame-work girt with a net-work of
vessels - veins, arteries and nerves, etc., - invested with flesh and the whole covered by skin with its
appendages - nails and hairs. Then how beautifully are the different organs, such as the heart, the liver,
the spleen and the lungs - ventilating apparatus - laid out. The formation of the brain, of the optic nerve
with the most reticulate formation of the retina, the demarking of the paths of indryas - the principles of
sensation and action - , the linking of the soul with the body, the assigning of definite places to it for
wakeful state, slumber and deep sleep, the formation of different kinds of dhaatus - tissues and secretions,
such as muscle, bone-marrow, blood, reproductive elements - and the construction of various other wonderful
structures and mechanisms in the body who but God could have caused." The Light of Truth
"The earth studded with various kinds of precious stones and metals,
the seeds of trees of a thousand different kinds with their wonderful exquisite structures, leaves with
myriads of different colours and shades, flowers, fruits, roots, rhizomes and cereals with various scents
and flavours none but God could create. Nor could any one except God create myriads of earths, suns, moon and
other cosmic bodies, and sustain, revolve and regulate them." Light of Truth
The Light of Truth
1. Omnipotent (All-powerful). God does not need the assistance of son,
holy ghost, angels and prophets to do His work, during humankind's earthly existence.
2. Omniscient (All-pervading or knower of all). There is no need for God to test our faith, in pleasure or pain, He already knows all periods
(past, present and future) of time.
3. Omnipresent (everywhere). God does not come or go, up or down, as He is always present,
here, there and everywhere.
All whose faiths
oppose these three characteristics are a clear exibition of ignorance in under estimating His Omnipotent, Omniscient and
KAIVALYA PAADAH 4
1. JANAM AUSHADHI MANTRA TAPAH SAMAADHI JAAH SIDDHIYAHJANAM: birth AUSHADHI drugs MANTRA: incantation; a group of words whose constant repetition produces specific results TAPAH: austerities; purificatory actions; penance SAMAADHI: trance JAAH: born of; are the result of SIDDHIYAH: attainments; occult powers.
The Siddhis are the result of birth; drugs, Mantras, austerities or Samaadhi.
०२. जात्यन्तरपरिणामः प्रकृत्यापूरात्
2. JAATYANTARA PARINAAMAH PRAKRITI AAPOORAATJAATYANTARA: into another class, species or kind PARINAAMAH: change; transformation PRAKRITI: Nature which makes, acts, creates; natural tendencies or potentialities AAPOORAAT: by the filling up or over flow.
The transformation from one species or kind into another is by the overflow of natural tendencies or potentialities
निमित्तम् अप्रयोजकं प्रकृतीनां
। वरणभेदस्तु ततः क्षेत्रिकवत्
3. NIMITTAM APRAYOJAKAN PRAKRITEENAAM VARANA BHEDAH TATAH KHSETRIKAVATNIMITTAM: incidental cause APRAYOJAKAM: non-urging; not directly causing PRAKRITEENAAM: of natural tendencies; of predisposing causes VARANA: obstactle BHEDAH: piercing through; removal TU on the other hand TATAH: from that KHSETRIKAVAT: like the farmer.
The incidental cause does not move or stir up the natural tendencies into activity; it merely removes the obstacles, like a farmer (irrigating a field).
4. NIRMAANA CHITTAANI ASMITAA MAATRAATNIRMAANA: created; artificial CHITTAANI: minds ASMITAA: egoism; 'I-am-ness'; sense of individuality MAATRAAT: from alone.
Artificially created minds (proceed) from 'egoism' alone.
०५. प्रवृत्तिभेदे प्रयोजकं चित्तम् एकम् अनेकेषाम्
5. PRAVRITTI BHEDE PRAYOJAKAM CHITTAM EKAM ANEKESHAAMPRAVRITTI: activity; pursuit BHEDE: in the difference PRAYOJAKAM: directing; moving CHITTAM: mind EKAM: one ANEKESHAAM: of many.
The one (natural) mind is the director or mover of the many (artificial) minds in their different activities.
तत्र ध्यानजम् अनाशयम् ।
6. TATRA DHYAANAJAM ANAASHAYAMTATRA: of them DHYAANAJAM: born of meditation ANAASHAYAM: free from Sanskaraas or impressions; germless
Of these the mind born of meditation is free from impressions
कर्माशुक्लाकृष्णं योगिनः त्रिविधम् इतरेषाम्
7. KARMA ASHUKLA AKRISHANAN YOGINAH TRIVIDHAM ETARESHAMKARMA: action ASHUKLA: not white AKRISHNAM: not black YOGINAH: of a Yogi TRIVIDHAM: threefold ETARESHAAM: of others.
Karmas are neither white nor black (neither good or bad) in the case of Yogis, they are of three kinds in the case of others.
०८. ततस्तद्विपाकानुगुणानाम् एवाभिव्यक्तिर्वासनानाम्
8. TATAH TAD-VIPAAKA ANUGUNAANAAM ABHIVYAKTIH VAASANAANAANTATAH: thence TAD-VIPAAKA: their ripening; fruition ANUGUNAANAAM: accordant; correspondent; favourable EVA only ABHIVYAKTIH: manifestation VAASANAANAAM: of potential desires; of tendencies.
From these only those tendencies are manifested for which the conditions are favourable.
०९. जातिदेशकालव्यवहितानाम् अप्यानन्तर्यं
। स्मृतिसंस्कारयोः एकरूपत्वात्
9. JAATI DESHA KAAL VYAVAHITAANAAM AAPI AANANATARYAM SMRITI-SANSKAARYOH EKAPRRPATVAATJAATI: (by) class DESHA: (by) locality KAAL: (by) time VYAVAHITAANAAM: separated; divided API: even AANANTARYAM: sequence; non-interruptions; immediate succession SMRITI-SANSKAARYOH: of memory and impressions EKAROOPATVAAT: because of the sameness in appearance or form.
There is the relation of cause and effect even though separated by class, locality and time because memory and impressions are the same in form.
तासाम् अनादित्वं चाशिषो नित्यत्वात्
10. TASAAM ANAADITVAM CHA AASHISHO NITYATVAATTAASAAM: of them ANAADITVAM: no beginning CHA: and; also AASHISHAH: of the (current of) desire or will to live NITYATVAAT: because of the eternity or permanence.
And there is no beginning of them, the desire to live being eternal.
११. हेतुफलाश्रयालम्बनैः संगृहीतत्वाद् एषाम् अभावे तदभावः
11. HETU PHALA AASHRAYA AALAMBANAIH SAMGRIHITAATVAAT ESHAAM ABHAAVE TAD-ABHAAHHETU: (with) cause PHALA: effect AASHRAYA: substratum; that which gives support AALAMBANAIH: object SAMGRIHITAATVAAT: because of being bound together ESHAAM: of these ABHAAVE: on the disappearance TAD-ABHAAH: disappearance of them.
Being bound together as cause-effect, substratum-object, the (effects, i.e. Vaasanaas) disappear on their (cause, i.e. Avidyaa) disappearance.
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद् धर्माणाम्
12. ATEETA ANAAJATAM SWAROOPATO AASTYA-DHWA-BHEDAA DHDA-MAAR`NAAMATEETA: the past ANAAJATAM: the future exist in their own (real) form. The difference of Dharmas or properties is on account of the difference of paths.
The past and the future exist in their own (real) form. The difference of Dharmas or properties is on account of the difference of paths.
ते व्यक्तसूक्ष्मा गुणात्मानः
13.TE VYAKTA SUKHSMAA GUNAATMAANAHTE: they VYAKTA: manifest SUKHSMAA: subtle; unmanifest GUNAATMAANAH: of the nature of Gunas
They, whether manifest or unmanifest, are of the nature of Gunas.
१४. परिणामैकत्वाद् वस्तुतत्त्वम् ।
14. PARINAAMA EKATVAAT VASTU TATVAMPARINAAMA: transformation; change EKATVAAT: on account of the uniqueness VASTU: of the object TATVAM: the essence; reality.
The essence of the object consists in the uniqueness of transformation (of the Gunas)
. वस्तुसाम्ये चित्तभेदात् तयोर्विभक्तः पन्थाः
15. VASTUSAAMYE CHITTBHEDAAT TAYOH VIBHAKTAH PATHAAH
VASTUSAAMYE: object being the same CHITTBHEDAAT: because of there being difference of the mind TAYOH: of these two VIBHAKTAH: separate PATHAAH: path; way of being.
The object being the same the difference in the two (the object and its cognition are due to their (of the minds) separate path.
न चैकचित्ततन्त्रं वस्तु तद् अप्रमाणकं तदा किं स्यात्
16. NA CHA EKA CHITTA TANTRAM VASTU TAT APRAMAANAKAM TADAA KIM SYAATNA: not CHA: and EKA: one CHITTA: mind TANTRAM: dependent on VASTU: an object TAT that APRAMAANAKAM: non-cognized; unwitnessed TADAA: then KIM: what SYAAT: would be; would happen to.
Nor is an object dependent on one mind. What would become of it when not cognized by that mind?
१७. तदुपरागापेक्षत्वात् चित्तस्य वस्तु ज्ञाताज्ञातम् ।
17. TAD-UPARAAG APEKSHITVAAT CHITTASYA TAD-UPARAAG APEKSHITVAAT CHITTASYA VASTU JYNAAT AJYNAATAMTAD-UPARAAG: the coloring thereby APEKSHITVAAT: because of needing CHITTASYA: for the mind; by the, mind VASTU: an object JYNAAT: known AJYNAATAM: unknown..
In consequence of the mind being colored or not colored by it, an object is known or unknown.
सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्
18. SADAA JYNAATAAH CHITTAVRITTYAH SADAA TAT-PRABHOH PURUSHASYA APRINAAMITVAATSADAA: always JYNAATAAH: (are) known CHITTAVRITTYAH: the modifications of the mind TAT-PRABHOH: of its lord PURUSHASYA: of the Purusha APARINAAMITVAAT: on account of the changeless or constancy.
The modifications of the mind are always known to its lord on account of the changeless of the Purusha.
न तत् स्वाभासंदृश्यत्वात्
19. NA TAT SWABHAASAM DRISTYATVAATNA: not TAT: it SVABHAASAM: self-illuminative DRISYATVAAT: because of its knowability or perceptibility.
Nor is it self-illuminative, for it is perceptible.
20. EKASAMAYE CHA UBHAYA ANAVADHAARANAMEKASAMAYE: at the same time; simultaneously CHA: and UBHAYA: both (opposite sides) ANAVADHAARANAM: absence of cognizing; non-comprehending.
Moreover, it is impossible for it to be of both ways (as perceiver and perceived) at the same time.
चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च
21. CHITTAANTARADRISHYE BUDDHIBUDDHEH ATIPRASANGAH SMRITI SANKARAH CHACHITTAANTARADRISHYE: in (one mind) being cognizable by another mind BUDDHIBUDDHEH: cognition of cognitions ATIPRASANGAH: superfluity of proving to much; reductio ad absurdum SMRITI: of mememories SANKARAH: confusion CHA: and.
If cognition of one mind by another (be postulated) we would have to assume cognition of cognitions and confusion of memories also.
२२. चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्
22. CHITEH APRATISAMKRAMAAYAAH TAD-AAKAAR AAPATTOUH SVABUDDHI SAMVEDANAMCHITEH: of the consciousness APRATISAMKRAMAAYAAH: (a - prati - sam - krama) of such as does not pass from place to place TAD-AAKAAR: its form AAPATTOUH: on the assumption (of) SVABUDDHI: self cognition SAMVEDANAM: knowledge (of).
Knowledge of its own nature through self-cognition (is obtained) when consciousness assumes that form in which it does not pass from place to place.
२३. द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्
23. DRASHTRI DRISHYA UPARAKTAM CHITTAM SARVAARTHAMDRASHTRI: the knower DRISHYA: and the knowable or known UPARAKTAM: colored (by) CHITTAM: the mind SARVAARTHAM: all-apprehending; all including.
The mind colored by the Knower (i.e., the Purusha) and the Known is all-aprehending
२५. विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः ।
24. VISHESHA DARSHINAH AATMABHAAVA BHAAVANAA VINIVRITTIHVISHESHA: the distinction DARSHINAH: of him who sees AATMABHAAVA: consciousness of the Aatmic plane BHAAVANAA: dwelling in or upon (in mind); reflection VINIVRITTIH: complete cessation (because of satisfaction).
The cessation (of desire) for dwelling in the consciousness of Aatmaa for one who has seen the distinction
तदसंख्येयवासनाचित्रम् अपि परार्थं संहत्यकारित्वात्
25. TAD ASAMKHYEA VAASANAABHI CHITRAM API PARAARTHAM SAMHATYACAA-RITVAATTAD: that ASAMKHYEYA: innumerable VAASANAABHI: by Vaasanaas CHITRAM: variegated API: although PARAARTHAM: for the sake of another SAMHATYACAA-RITVAAT: by reason of acting in collaboration or association.
Though variegated by innumerable Vaasanaas it (the mind) acts for another (Purusha) for it acts in association.
तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् ।
26. TADAA HI VIVEKANIMNAM TADAA KAIVALYAPRAGBHAARAM CHITTAM TADAA: then HI: verily VIVEKANIMNAM: inclined towards discrimination KAIVALYAPRAGBHAARAM: heading or gravitation towards Kaivalya CHITTAM: the mind.
Then, verily, the mind is inclined towards discrimination and gravitating towards Kaivalya.
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः
27. TACHCHHIDRESHU PRATYAYAANTARAANI SANSKAAREBHYAH
TACHCHHIDRESHU: in the breaks in it (discrimination) PRATYAYAANTARAANI: other Pratyayas SANSKAAREBHYAH: from the force of impressions
In the intervals rise other Pratyayas from the force of Sanskararas
हानम् एषां क्लेशवदुक्तम् ।
28. HAANAM ESHAM KLESHA VAT UKTAMHAANAM: removal ESHAM: of these KLESHA VAT: like that of the Kleshas or afflictions UKTAM: has been declared or described.
Their removal like that of Kleshas, as has been described.
२९. प्रसंख्यानेऽप्यकुसीदस्य सर्वथाविवेकख्यातेर्धर्ममेघः समाधिः ।
29. PRASAMKHYAANE AAP YAKUSEEDAASYA SARVATHAA VIVEKAKHYAATEH DHARMAMEGHAH SAMAADHIHPRASAMKHYAANE: in the knowledge of the highest meditation API: even AKUSEEDAASYA: of one who has no interest left SARVATHAA in every way; by all means VIVEKAKHYAATEH: discrimination leading to awareness of Reality DHARMAMEGHAH: showering the Dharmas; relating to properties SAMAADHIH: trance.
In the case of one, who is able to maintain a constant state of Vairaagya even towards the most exalted state of enlightenment and to exercise the highest kind of discrimination, follows Dharma-Megha-Samaadhi.
30. TATAH KLELSHAH KARMA NIVRITTIH
TATAH: thence KLESHAH: afflictions KARMA: action and its reactions NIVRITTIH: cessation; freedom from.
The follows freedom from Kleshas and Karmas.
तदा सर्वावरणमलापेतस्य ज्ञानस्याऽनन्त्याज्ज्ञेयम् अल्पम्
31. TADAA SARVA AAVARAN MAL APETASYA JYNAANASYA AANANTYAAT JYNEYAM ALPAMTADAA: then SARVA: all AAVARAN: that which covers up, veils or distorts MAL: impurities APETASYA: devoid of; from which is removed JYNAANASYA: of knowledge AANANTYAAT: because of the infinity of JYNEYAM: the knowable ALPAM: but little
Then, in consequences of the removal of all obscuration and impurities, that which can be known (through the mind) is but little in comparison with the infinity of knowledge (obtained in Enlightenment).
ततः कृतार्थानां परिणामक्रमपरिसमाप्तिर्गुणानाम्
32. TATAH KRITAARTHAANAAM PARINAAM KRAMA SAMAAPTIH GUNAANAAMTATAH: by that; therefore KRITAARTHAANAAM: having fulfilled their object PARINAAM: of the changes KRAMA: process SAMAAPTIH: the end GUNAANAAM: of the Gunas or the three fundamental qualities
The three Gunas having fulfilled their object, the process of change (in the Gunas) comes to an end.
३३. क्षणप्रतियोगी परिणामापरान्तनिग्रार्ह्यः क्रमः
33. KSHANA PRATIYOGEE PARINAAM APARAANTA NIRGRAAHYAH KRAMAKSHANA: moments PRATIYOGEE: corresponding PARI NAAM: change APARAANTA: (at) the final end NIRGRAAHYAH: entirely apprehensible KRAMA: process; succession.
The process, corresponding to moments which become apprehensible at the final end of transformation (of the Gunas), is Kramah.
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं, स्वरूपप्रतिष्ठा वा चितिशक्तिरेति
34. PURUSHAARTHA SHOONYAANAAM GUNAANAA PRATIPRASAVAH KAIVALYAM SWAROOP PRATISHTHAA VAA CHITISHAKTEH ETIPURUSHAARTHA: aim of the Purusha SHOONYAANAAM: devoid of GUNAANAA: of the Gunas or the three fundamental qualities PRATIPRASAVAH re-absorption; recession; re-mergence KAIVALYAM: liberation SVAROOP: (in) Real or own nature PRATISHTHAA: establishment VAA: or CHITISHAKTEH of the power of pure Consciousness ETI: finis.
Kaivalya is the state (of Enlightenment) following re-mergence of the Gunas because of their becoming devoid of the object of the Purusha. In this state the Purusha is established in his Real nature which is pure consciousness. Finis.
॥ इति पतञ्जलि विरचिते योगसूत्रे
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"The quality that predominates in physical body renders the embodied soul eminently distinguished for that quality. Manu, XII: 8,9,25
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