Chapter I: Making the Connection with Limitless Love and Unbounded Awareness (Samadhi Pada)
I.1 Yoga establishes reintegration and harmonious flow with an unobstructed everpresent universe co-interconnected both within and outside simultaneously. As such, yoga occurs at the intersection of ever-presence and ever-newness; where time, space, and awareness conjoin. Yoga is the self-discipline reflecting and expressing sacred prescience.
I.2 Yoga is both the culmination and the culminating path, where any processes that may fragment, limit, obscure, or distort the self-instructing presence of innate primordial awareness are dissolved. Thus yoga occurs when preexisting karmic conditioned limits of the mind (confusions) are disentangled, revealing one's limitless, innate, and vivid an unobstructed all-encompassing awareness.
I.3 Yoga clarifies the recognition of our innate true native universal intelligence, our birth right, which naturally shines forth when the clouds of self-limiting entanglement cease.
I.4-5 Otherwise, this profound potential creative and intelligent potential remains stagnant, blocked, obscured, and chronically ignored. The human mind remains bound and negatively affected by limited fragmented obstructions and distortions of awareness, which inhibit freedom and ease.
I.6-11 This mental/emotional limitations of awareness are broadly deconstructed into five broad sub-divisions, such as self-limiting partial belief systems, errant conclusions, speculative/conceptual fabrications, habitual reactions governed by the past (memories), and/or dullness (twilight consciousness). Primary of these mental prisons are the partial and fragmented belief systems, which are based on ordinary perception, mere logic, and/or external authority figures, which have been designated as real and have stolen our trust. Thus beliefs become stubbornly fixated to a substitute and manufactured "reality" (a distorted world view) that prevents new data, fresh and healthy responses, and fluid and creative flexibility. Fragmented thinking in symbolic terms, such as words, intellectual concepts, conditioned thought patterns, dullness of the mind, errors of perception, unexamined assumptions, and straight plane logical constructs and imprints emanating from past experiences tend to color and limit our potential creative field if left unnoticed.
I.12 - I.17 The supreme path of yoga involves letting go of these egoic boundaries by non-clinging, purifying, emptying, and dissolving all artificially fabricated mental states and views, while disentangling the process of mental formations. There are many gradated dimensions of this disentanglement/disillusionment process, where all mental fixations are ultimately destroyed.
I.18 Ultimately, we learn how to increasingly place trust in our natural limitless state of mind-essence (open-essence), beyond any conceptual processes or artifice; thus, abiding in the all encompassing great co-creative potential field in integrity, where there is no separation, nothing 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 body is free from pain and attachment. It is the pain free bridge between genetic /evolutionary intelligent embodiment and awareness of beginningless all-pervasive timeless space. It is a holographic 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), many prefatory paths of conduct, methods, and practices that prepare the yogi for ultimate non-dual union follow.
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.
I.30 – end. The path of the 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 dissolves as one with the primordial equanamous and all-loving joyous intent as it aligns entirely in harmonizing union with the primordial intent, all inter-dimensional spheres, and the evolutionary momentum of the cosmos, the planet, and human sphere as well. Naturally, great strength, confidence, knowledge, and 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 Basic factors that insure success in practice are the willingness to give up past dysfunctional activities, the willingness to inquire upon one's own mental processes, and dedication to one's most heart-felt aspiration -- one's evolutionary 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 the light on the path.
II.3 Yoga practices prepare the yogi for samadhi by breaking up past negative karmic afflictions and conditions, including past physical, mental, and habitual limited patterns and tendencies. The causes of the obscurations of awareness are non-recognition, the egoic mindset, attachment (to self, objects, and thought forms), aversion (fear and hatred), and especially the fear of death. All these cause mental/emotional hurt.
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.
II.9 Egoic desire for continuity, where there is no independent self-permanence, returns 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 above summarizes the five obscurations to awareness.
II.10-14 These obscurations afflict our mental state until they are remediated through practices such as meditation, which are designed to create causes which alter conditions toward auspicious success in yoga.
II.15-16 Through investigation as to the causes of conditions, liberation from the cycle of non-recognition is realized. 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 Dualistic tendencies and ersatz substitutes are discerned, purified, and disentangled.
II.22 That yogi is no longer snagged by such entanglements, and is enabled to recognize its operation in others, hence serving as a common point of holographic interaction, while serving as an aid 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 and non-recognition become eliminated, 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 awareness occurs when false identifications are dissolved. 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 practices that extend our innate discriminative wisdom through stages culmination 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 stress and tension, energy activation techniques (pranayama), activation of the inner evolutionary seeds through the kindling of the innate dormant fire (pratyhara), concentration and clarity of focus (dharana), the ability to let go of mental formations 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).
Chapter III. How to Regard Yogic Abilities: Adeptness
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 the mind 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 components are incorporated as an inseparable integrated transformational practice in one application (samyama).
III.5 From that, transformational practice, the innate light of wisdom is recognized and hence shines forth illuminating all phenomena.
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 composed of three 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 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 transformational practice establishes equanimity and wholesome integration throughout All Our Relations continually. (samadhi parinama)
III. 12 The third transformational practice is perfect synchrony, which activates the previously dormant laser-like pillar of coherent light. (ekgrata 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. Integration as Unconditional Self Arisen Liberation from all fabrications/modifications and limitations of the Consciousness
Here, the egoic self is dissolved, while being absorbed into the universal hologram. The world itself is not dissolved, only the illusory dualistic world -- 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 due to the beneficial process of disillusionment/deconditioning. All phenomena is found therein. Within all phenomena is found the spacious light source, inseparable. Such is the yogi's unconditioned/natural timeless transpersonal non-dual true identity and heritage; hence, it is unconditional, implicate, and limitless liberation, not a freedom "from" any "thing", not an escape, avoidance, negation, exclusion, nor denial.
So to be accurate, "the old world" dissolves, but a new and more accurate world view that is in harmony with the evolutionary life energy is recognized. This is the vision of the New Earth, which is not separate from Life’s Great Continuity. Here, grandmother earth and grandfather sky are united naturally. Rather, they were never separate in the first place, other than in one's fragmented mindset. The human body's sensory organs and sense objects are understood in such universal and unbiased cosmic and timeless terms, as-it-is. The body also has never been separate from its source; yet, such separation/alienation is a dominant misperception that is destroyed 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-creating mind and thus abandoned his true nature.
IV.1 Success and power 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,, while the activities of a wizened yogi acts spontaneously to cultivate 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 in relationship to wholistic unbounded awareness, all manifestations emanate from this timeless integrity, hence liberation is always at hand.
IV.5 From the 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.
IV.6 The practice of meditation frees us from the residues born from those past egoic impressions.
IV.7. The actions of a self-realized yogi, who has become free from past residues through the practice of meditation can not be measured, discerned, 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 combinations of external elements and manifesting in further mental propensities and conditioning.
IV.9 Past psychic imprints are held in place, being deeply hidden as memories around representational images, symbols, or forms (eka rupatvat) according to associations and circumstances of sequential origins, place, and time.
IV.1o These being devoid of any innate cause of their own (being conditioned), they become the ersatz cause for perpetual desire in a futile/compensatory attempt to achieve union and wholeness.
IV.11 Such confusion held together by conditioned causes, results, and their correspondences are identified to be dependent upon conditional supports. When these change or are dissolved, then the associated mental residues also dissolve.
IV. 12 The fragmented reductionist mindset reduces and demotes events of the past and future into separate, isolated, and fragmented frozen parts, at the expense of 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, 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 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?
(To be continued)
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 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, over-elaboration, 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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