Chapter I: Making the Connection with Limitless Love and Unbounded Awareness (Samadhi Pada)
I.1 - 1.3 Yoga teaches at every moment when we mental vagaries and coverings cease -- when we reside in everpresence -- where the true nature of mind is revealed.
I.4-5 At other times, our innate true nature remains repressed, inhibited, latent, blocked, obscured, and/or ignored.
I.6-11 Mental/emotional limitations of the mind are broadly categorized into five sub-divisions, such as reified and limited dualistic belief systems basedon limited data, intellect, and external authorities; errant assertions; speculative/conceptual fabrications, habitual reactions governed by past imprints and impressions; and/or the dullness of a fatigued an unalert mind lacking clarity. These vagaries of the mind tend to color, bias, limit, and obscure the true nature of mind -- thel creative field of awareness if left unnoticed and unremiated.
I.12 - I.17 The supreme path of yoga involves letting go of these artificially implanted entanglements, which fixate egoic boundaries by non-clinging, purifying, emptying, and dissolving all artificially fabricated mental states and views. There are many gradated dimensions of this practice of disentanglement, where all mental fixations are emptied, allowing the clear light of unconditional awareness to shine forth and be expressed.
I.18 Ultimately, we learn how to increasingly place trust in our natural limitless state of mind-essence (open-essence), beyond the limitations of conceptual processes and contrivances; thus, abiding in a profound all-encompassing great co-creative potential field in integrity, where there is no separation, no thing to be removed, nor added.
I.19 The sublime result of non-dual transconceptual disentanglement has the potential to manifest in this very lifetime completely free from entanglements and unadorned of conditioning as a natural self-radiant rainbow-light body. This enjoyment body is free from pain and attachment. It is the pain free bridge between genetic /evolutionary intelligent expressive embodiment and awareness of beginningless all-pervasive living light. It is a holographic deathless portal of co-creative natural conscious organization -- an interface where the accomplished yogi abides.
I.20-22 Failing to attain this supra-mundane non-dual connectivity (rainbow-body in this very moment), many preliminary paths of conduct, methods, and practices that prepare the yogi for ultimate non-dual union will be described.
I.23-29 None are superior to the recognition and complete devotion/dedication to the universal primordial teacher that resides non-dually within as the heart essence, and within all beings and things universally, whose sound energy is primordial -- who is the teacher of all teachers.
I.30 – end. The path of cultivating the universal inner light leads from the coarse, to the subtle, to beyond even the most subtle vibrations, where awareness rests in the sweet grace of unconditioned primordial awareness. It defies all limitations and definitions, yet is always accessible to those who seek it. After having removed all past karmic residues, the yogi eventually is able to access sacred union continuously at any time. One's individual will and process of ordinary mentation dissolves as one with the great primordial equanimous and all-loving joyous intelligent intent. As self-imposed egoic limitations dissolve, the yogi becomes aligned in mutual synergistic harmony with the primordial intent, all inter-dimensional spheres, and the evolutionary momentum of the cosmos, the planet, thus acting as a bridge of light and love in the human sphere, thus, connecting body, speech and mind seamlessly with primodrdial presence. Naturally, great strength, confidence, knowledge, and limitless love are available in this all-inclusive samadhi. Samadhi (universal union) is the most sublime experience of realization as it connects all with all.
Chapter II. Processes, Paths, and Procedures (Sadhana Pada)
II.1 Preliminary fundamental factors that insure success in yogic practice are the willingness to give up past activities tht are recognized as taing up nergy, time, and space; the willingness to inquire and observe one's mental thought processes; and dedication toward discovering one's inner teacher -- innate intuitive wisdom -- respecting, honoring, and expressing one's innate transpersonal co-evolutionary co-creative potential.
II.2 This fundamental underlying intention will serve to guide our success in yoga practices, they will attenuate the obscurations that cloud our innate lucid awareness, and illumine light and guidance on the path to samadhi.
II.3 Yoga practices prepare the yogi for samadhi by breaking up past negative karmic afflictions, obscurations, and conditions, including past physical, mental, and habitual limited patterns and tendencies. The causes of the obscurations of awareness are non-recognition (limied awareness), the egoic mindset, attachment (to self, objects, and thought forms), aversion (fear and hatred), and especially the fear of bodily death.
II.4-5 Non-recognition is the primary cause of all the other afflictions. It is the precondition of all unrest, discomfort, mental disease, and suffering.
II.6 Not knowing one's own mind, one constructs a false image (ego). The egoic mindset is the result of non-recognition it tends to defend itself when threatened by the truth of its conceit/self-deceit. Thus, it is a fierce enemy to spiritual awakening. The ego-sense is the mental constrictor of dualistic subject/object thought forms.
II.7-8 Attraction and aversion, love and hatred, attachment and fear are the results of the aforesaid egoic mindset's fabricated associations/misidentifications in our relentless search for reified pleasures and/or escapes from pain.
II.9 Egoic desire for continuity, in a sphere where there is no independent self-permanence, is a dualistic error that turns consciousness back to egoic clinging, fear, craving, and hatred. The clinging is the result of one's fragmentation of consciousness or non-recognition of the primordial presence and one's place within it. The fear of egoic death being a very strong aversion.
The above summarizes the five obscurations (coverings and hindrances) that inhibit awakening variously translated as unawareness, egoic grasping, attachment, aversion, and fear of death.
II.10-14 These obscurations negatively afflict our mental state until they are remediated through practices such as meditation, which are designed to break up past negative conditioning, thus alterating conditions toward auspicious success in yoga.
II.15-16 Through investigation as to the causes of conditions, the sharp sword of discriminating wisdom is honed cutting through habitual karmic propensities; which in turn liberate the mind from the cycle of non-recognition. Future disease and suffering is thus prevented.
II.17-18 Mistaken identification, conflation, and reification (over objectification) processes are identified and eliminated through refined self-inquiry and discriminatory wisdom.
II.19-21 Then dualistic tendencies and ersatz substitutes are discerned, purified, and disentangled.
II.22 That yogi is no longer hooked by such entanglements, and is enabled to recognize such dynamics in others, hence serving as a common point of holographic transformation as a portal for mutual liberation of self and others.
II.23-24 In this way the tendency toward false identifications and distraction are obviated. As the causes for false identifications, non-recognition become eliminated, and the tendency to reside in one's natural transpersonal state of self-empowerment increases.
II.25-27 A profound unconditional and unbounded state of liberated awakening occurs when false identifications are dissolved -- as dormant circuits are activated. Thus a disengagement from all false and fragmented associations facilitate the uninhibited self-arisen natural state. This natural state becomes gradually more continuous through mindful application utilizing specific practices. The nature of grief and discomfort is recognized, and thus abandoned through mindful attention that extend our innate discriminative wisdom through stages culminating in samadhi.
II.28 – end. A sure path to samadhi is the practice of eight-limbed (astanga) yoga, which includes the cleaning up of one's lifestyle (yama), the institution of positive behavior (niyama) that lead quickly to the dissolution of obstacles, posture (asana) that eliminates psycho-neuromuscular distress, distractions, conflict, and tension, energy activation techniques (pranayama), activation of the inner evolutionary seed potential through repurposing/redirecting dissipating propensities to kindle the innate dormant fire (pratyhara), concentration and clarity of focus (dharana), the ability to let go and be from mental formations, habitual thought patterns, and become instructed by universal native intelligence (dhyana), and finally the ability to reside in this unlimited universal non-dual state effortlessly and naturally (samadhi).
Technically dharana, dhyana, and samadhi are part of chapter 3, but is included here as being an integral part together with the eight limbed practice.
Chapter III. Samyama: Applying Accomplishment and Adeptness in Everyday Life
Through the functional practice of yoga, one's HeartMind will be transformed.
III.1 Through practicing focusing one-pointed concentration, one accomplishes the ability for undistracted attention (dharana).
III.2 Through the practice letting go the arising of habitual mental thought forms, one clears and opens the mind, thus setting the stage for continuous super-conscious continuity (dhyana).
III.3 Ultimately, the yogi will be able to see the whole in the one, and the one in the whole in superconscious holographic awareness. Differentiated reality and undifferentiated reality mesh together seamlessly, one within the other. The innate radiance shines forth everywhere as the ultimate culmination of yoga (samadhi).
III.4- These three above practices are incorporated as an integrated transformational practice in one application (samyama).
III.5 From that, transformational practice, the innate light of wisdom is recognized and shines forth illuminating all our relations.
III.6 It is applied as flow in all situations as an integrated seamless sequence (instantaneously and effortless when mastered).
III.7 This innermost limb of yoga is further composed of three combined sequences (as the three in one).
III.8 The practice extends illumination into All Our Relations without disruption or distraction.
III.9-10 The first of the three transformational practices (transformations) frees the mind of the thoughts that ride the waves of coming and going in a profound stillness of a synchronized instant of time and space. (nirodha parinama)
III. 11 The second transformation establishes equanimity and wholesome integration throughout All Our Relations continually (samadhi parinama).
III. 12 The third transformation is perfect synchrony, which activates the previously dormant laser-like pillar of coherent light. (ekagrata parinama)
III.13 From there the true nature of phenomena is continuously recognized.
III.14 Now the mysteries of all phenomena are revealed. Nothing remains hidden.
III. 15 All causes and sequences of events are revealed (through samyama).
III. 16 The mystery of time and space is revealed by direct knowledge of primordial awareness.
III.17 to the end of Chapter III discloses further practices of samyama that allows the yogi to know any and all phenomena at any time devoid of bias, prejudice, or distortion. This ability is learned by learning how to release the contents of the mind, balance out all dualistic processes, and access the wholographic mind onepointedly. This facilitates the opening of the third eye, allowing for limitless insight into the true nature of nature.
The application of these abilities in all our relations will naturally reveal and fructify certain abilities. Do not become seduced that these abilities come from ego, self-will, cleverness, or isolation. Abilities come from the universal, limitless, and all-encompassing mind, which is free from the delusion of ego and ego's minions. Ignoring this truth has caused the egoic downfall of many aspirants. Neither seek nor become attached to these abilities, rather use them for ultimate non-dual liberation solely. The goal of yoga is to abide and express sublime and transpersonal unbounded integration/union, samadhi. Do not become dissuaded.
Chapter IV. Unconditional Self Arisen Liberation as the Free Basis of Empowered Co-Creative Expression
Here, the egoic self is dissolved, while being absorbed into the universal whologram bright. The world itself is not dissolved, only the illusory dualistic world view. The world that was previously misperceived vanishes, while "Reality-As-It-Is remains as-it-is. What is left is not illusion, but unbounded knowledge (jnana) due to the beneficial process of disillusionment/deconditioning. The true nature of All phenomena is found therein. Within all phenomena is found the spacious light-love (cit-shakti) source, inseparable. Such is the yogi's unconditioned/natural timeless transpersonal non-dual true identity and primordial heritage; hence, it is unconditional, implicate, and limitless liberation, not a freedom "from" any "thing", not an escape, avoidance, negation, exclusion, nor denial. It is an affirmation of one's innate awakened mind.
So to be accurate, "the old mentally constructed world" dissolves, but in its place a more intricate implicate order is made room for -- an all-encompassing world viewless view (as it is not frozen in place or time) that is one with and is animated by the evolutionary life energy (prana-shakti).
This is the vision of the New Earth, which is not separate from Love-Light's Great Continuity. Here, grandmother earth and grandfather sky are naturally and effortlessly inextricably united. In reality, they were never separate in the first place, other than in one's fragmented mental formulations. The human body's sensory organs and sense objects are understood within co-creative space in unbiased timeless terms, as-it-is. The body also has never been separate from its source as it resides within the greater whole. Only the aberrant mind asserts separation/alienation its dominant veiled misperception. That veil is lifted by breaking asunder old habitual mental formative propensities that obscure the original harmony of light and love. When the past negative conditioning is eliminated for good, then the natural and original innate goodwill and true happiness will effortlessly shine forth unimpeded by itself. God did not banish humankind from the Garden; rather man, who became self-infatuated and narrow-minded, banned the all-creative mind; thus abandoned his true nature. Such is his basic state of disorientation, insecurity, and confusion modern man now faces, unless he returns back home.
IV.1 Deftness and ability comes from karma and inborn traits, from herbs and trees, mantra, the kindling of the psychic fire, and/or from self-realization (samadhi).
IV.2 Nature's evolutionary force is inherent in all living beings. All beings are born from that. It flows forth in abundance naturally and brings forth evolutionary change even in this human birth.
IV.3 This evolutionary inborn creative force of nature is self-initiating, but the wise adept cultivates the channels and pathways that feed positive conditions for its abundance, like a farmer with a green thumb who cultivates his fields so that the seed ripens to its fruition.
IV.4 Ordinary dualistic consciousness tends to be bounded by a limited and coarse artificial framework through the construction of the egoic mindset; but while in contact with wholistic unbounded awareness, all manifestations are known to emanate from the innate timeless integrity, hence liberation is always at hand.
IV.5 From the Great Integrity as-it-is arises the many and diverse. The many and diverse taken altogether form the great integrity and are open pathways simultaneously leading back to and reflecting the one; nay, they are the one, when taken as an intimate inseparable part of the whole. As the many arise from the one, the one is revealed in clear vision through its parts as pathway, wholographically.
IV.6 The practice of meditation frees us from the residues born from past egoic impressions.
IV.7. The actions of a self-realized yogi, who has become free from past residues through the practice of meditation cannot be measured, pocketed, or grasped in ordinary dualistic conceptual terms, as either white or black, pure or impure, and so forth. As such a yogin's actions are no longer predetermined and limited by the dualistic bounds of karma; while the actions of ordinary karmically driven beings are governed by cause and effect and can be understood and characterized thus through a three-fold classification.
IV.8 Those who have no self-realization are (propelled by the winds of past karma) experience their habitual patterns ripening according to conditions. Thus their negative impressions ripen, or they do not ripen according to karmic interactions arising from the interactions with external conditions and manifesting in further mental propensities and conditioning.
IV.9 Past psychic imprints are held in place by being deeply hidden as memories around representational images, symbolic representations and impression, or appearing as isolated forms according to associations and surrounding circumstances of a sequential nature -- origins, place, and time.
IV.10 These being devoid of any innate cause of their own (being conditioned they are empty of self); but because of the illusion of separate self, they become the ersatz cause for perpetual desire in a futile/compensatory attempt to achieve union and wholeness elsewhere.
IV.11 Such confusion held together by conditioned causes, results, and their correspondences are determined to be dependent upon conditional supports. When these conditions change or are dissolved, then the associated mental residues also dissolve.
IV. 12 The fragmented reductionist mindset reduces and marginalizes events of the past and future into separate, isolated, and fragmented frozen parts, at the expense of the Great Continuum -- their essential true original nature as-it-is.
IV. 13 These apparently subtle fragmented and corruptive mentations break down "events" into appearing as separate independent manifold manifestations with many variegated classifications giving birth to endless classification systems and imputations by the monkey mind no matter how subtle or seemingly apparent.
IV. 14 Natural evolution as well as all of the other elements of the process of creation reflect one great and profound integrity/unity (continuum), which is not devoid of any of its parts and is bathed in primordial consciousness and contains it. In this way, experiencing its parts, one experiences the whole.
IV.15 Due to habitually fragmented consciousness with its reductionist tendencies, the same phenomena will be perceived differently depending upon the positioned bias of an isolated viewer, who has not realized their own universal timeless true nature.
IV. 16 Nor is it true that the phenomenal world itself depends on how we view it or upon our mental conclusion. Rather what appears as phenomenal objects and belief systems are mostly misperceived and illusory colored conceptualized viewpoints by a fragmented consciousness enmeshed in a habitually conditioned state of mind. Non-the-less the unbiased mind is capable of viewing accurately, while in a state of integral consciousness or wholistic vision. Objects are not dependent upon the viewpoint of any one conscious fragmented mind or mental composition, or how we view them, for what would happen to that object once the mind has become withdrawn from it?
IV.17 In ordinary dualistic dysfunctional consciousness linear consciousness is tinged by preference, prejudice, bias, expectation, or otherwise tends toward a predisposed attraction to what appears as an apparently separate sense object or phenomena, which in this dualistic and limited mental state cannot be known correctly as it is. It is rather known for what it is not
IV.18 The vacillations and bias of the mind-field are revealed to the observer in their true form by realizing the changeless nature of the true nature of mind, which underlies all and everything, which itself is unmoving and is the ultimate arbiter and determinate.
IV.19 The limited mode of awareness is not self-luminous; it can not see itself.
IV.20 The ordinary dualistic awareness distorted by vacillations cannot perceive simultaneously subject and object. Both that which is seen and the seer who sees, is only rightly identified within an all-encompassing wholographic continuum.
IV.21 Because of associations with past karmic residues and limitations of mere intellectually derived knowledge, the innermost recesses of mental perception remain hidden in what appears as an endless confused regression.
IV.22 When we reside in the pure effulgent light of that unchanging and uncorrupted universal consciousness, then the true form of the arising and manifestation of the intellect is known and experienced.
IV.23 When we rest in this light where the seer, the seen, and the process of seeing are known to be part of the same universal interconnected overall integral process of a natural and intact all-encompassing wholistic order and purpose of life, then this consciousness; which is the expression of the true omniscient universal self is no longer colored, tainted, biased, or impure. Reality is not blemished, distorted, skewed, nor obscured, but experienced clearly in pure vision [vidya] as-it-is.
IV.24 Even though the awareness of the untrained yogi may be pulled at every junction by the aforementioned diverse vagaries of reactive, conditioned, and compulsive habits, which continually assault and fragment the mindfield, at the same time the awareness of the deft yogi is not so negatively affected, having activated one's own intrinsic potential to act in concert with his/her highest power, purpose and intent (para-artham), i.e., where the transpersonal yogi acts from their core energy -- self-empowered and fulfilled, while compensatory and neurotic habits have fallen away.
Here the yogi is no longer fooled – no longer swept away by the artificial distinction introduced by being absorbed in a mind-field governed by a disparate perceived bias that is maintained in the dualistic conceptualized imputations separating seer and seen from its overall unified context. Then one can attain transconceptual and transpersonal self-realization, which requires no further psychic cultivation.
IV.26 Inclined towards this method of non-dual differentiated awareness based on the profound mutuality of wholographic relationships then consciousness gravitates and is propelled toward kaivalya (total and complete re-integration and liberation).
IV.27 The pathways of thought constructs that tint and obscure our intrinsic and naked intimate open-awareness based on associations with past impressions have to be broken completely asunder.
IV.28 In the same way all hindrances, habit molds, and afflictions are deposed.
IV.29 Thus free from self-centered motivation while abiding steadily in self-luminous clarified awareness that discloses a profound mutuality the rain-cloud of natural law (dharma-megha) coalesces as dharmic heart drops, which are completely integrated (prasankhyane), absorbed (samadhih), and rains forth, thus the cessation of samskaras, kleshas, and karma which cause duhkha are washed clean and removed.
IV.30 In this way the waves of karma and negative emotions are completely reversed and cease.
IV.31 When all veils and impurities are removed so that the knowledge of infinite mind (jnanasya-anantyaj-jneyam) is revealed, that leaves very little more to be revealed.
IV.32 Then processes of dualistic differentiation, which previously appeared as shifting combinations of diverse qualities that were imagined to be products of compounded constructions of individual elements of the created universe, cease their apparently disparate actions. Pure vision discloses a profound pre-existing interconnectedness, which discloses the profound interconnection of all the parts of nature; its profound integrity; its intrinsic completeness; wholeness; wholesomeness; and total integration which ultimately fulfills.
IV.33 Abiding Here in instant holographic presence
of Timeless Now Awareness
having shifted into the undivided all-encompassing clarity
of the unity of absolute undifferentiated and differentiated reality that is
no longer limited by linear concepts of time or succession,
or by any degree of bias belonging to false notions and identifications of separateness,
limitation, grasping, or duality -- being truly transconceptual,
then true seeing is unleashed (vidya)
from the realization which proceeds
from that clear space of absolute nascent stillness
where the co-arising mutuality of all phenomena springs forth naturally ad spontaneously
IV.34 Absolute liberation (kaivalyam) reigns
by remediating all coarse dualistic qualities through the realization that they do not exist independently by themselves, as a separate and disparate "self" (purusa-artha-sunyam).
Rather our innate true universal nature of mind, being empty of an independent separate self, shines forth radiantly and emanates in All Our Relations as the intrinsic intelligent potential of awareness itself (cit sakti iti)
and is known as such.
Short Commentary on the Plain Language Translation
The reader is hereby warned that this interpretation of the Yoga Sutras is not the standardized, politically correct, systemized, common, and academically institutionalized version of the Yoga Sutras; however, this translation may be more relevant and true to Sri Patanjali's original intent, if we assume that Patanjali was a practicing yogi. In authoritarian centralized cultures, where intuition, creativity, and innovation are stifled, and the correct answers are determined by centralized authoritarian institutional standards, the innate joy of learning often becomes supplanted by the fear of non-approval, non-recognition, appearing incorrect, not knowing, being labeled stupid, ostracized, or “out of step”.
Thus if the reader wishes to become conversant with the academic standardized interpretation of the Yoga Sutras, then they are well advised to go elsewhere. However, if one desires to learn deep yoga, then this guide book is offered freely. Please see the Sutra by Sutra translation and commentary for further details as one's personal practice may call. Some may say that complicated details are necessary, but that is not the case in yoga. In fact, overelaboration, logical fallacies, and blind belief are too common in the authoritarian institutionalized interpretations. Although "god" is NOT in the details, the detailed commentaries accompanying the full translation were written to support the above plain-language interpretation, which is direct and to the point, but will be found to innocently contradict the academic/orthodox view.
Table of Contents
A Plain Language Short Translation (this page)
Chapter One: Samadhi Pada: Coming Home: The Goalless Goal of Yoga
Chapter Two: Sadhana Pada: The Practice of Yoga
Chapter Three: Vibhuti Pada: On Proficiency and Ability
Chapter Four: Kaivalyam Pada: Absolute and Unconditional Liberation
I: Annotated Sanskrit to English Glossary
II: Accessing the Yoga Sutras: The Heart of the Muddle
III: Yoga FAQs
IV: Bibliography (forthcoming)
Foreword to The Yoga Sutras As It Is
Patanjali's Yoga Sutras Made Accessible: An Essay Designed to rescue the Yoga Sutras from excess intellectualization/elaboration
An Ashtanga (Eight Limbed) Yoga Meditation Practice
Beloved Yoga Teacher, Sri Dr. G. K. Pungaliya Essay on Patanjali and Jnaneshwar Sri Pungaliya was an ardent student of yoga, and subsequently became a modern master. Here Sri Pungaliya shares his insight on Samkhya, Patanjali, and Sri Jnaneshwar.
Yogiraj Shyamacharan Lahiri's Translation of the Yoga Sutras A more classic but inspired translation by the Grandson of Lahiri Mahasaya. This is very long download in PDF format.
Yoga Sutra Translation by Chester Messenger A refreshing, little known, and sincere work of a life-long meditator.
Links to over 25 Different Web Based English Translations of the Yoga Sutras. at HRIH.NET. Most of these translations are unoriginal and offer little insight. They are mostly an exercise in grammar, semantics, and epistemology.
A Sanskrit to English Annotated Glossary
Professor Whicher's commentary on Prakrti and Purusa
Countering World-Negation: The World Affirming and Integrative Dimension of Classical Yoga by Ian Whicher
Alien Gods: Samkhya Interpretation of Nature (using Brahmacarya as the example)
A Review of S. N. Tandon's. A Re-appraisal of Patanjali’s Yoga-Sutras in the Light of the Buddha’s Teaching by Georg Feuerstein
A Review of Ian Whicher's. The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga by Georg Feuerstein
Yoga as seen in the Light of Vipassana by S. N. Goenka
Yoga Sutras FAQ
A Short History of the Yoga Sutras
"Is Yoga a Religion": an astute and concise article by Georg Feuerstein
An article entitled "Is Yoga a Religion", by Swami Jnaneshvara Bharati
Yoga is not a Religion, by Shakti Das
Proceed to Chapter One of the Yoga Sutras: Samadhi Pada
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