21
Spiritual consciousness is nearest to those of keen, intense will.
22
The will may be weak, or of middle strength, or intense.
23
Or spiritual consciousness may be gained by ardent service of the Master.
24
The Master is the spiritual man, who s free from hindrances, bondage to works, and
the fruition and seed of works.
25
In the Master is the perfect seed of Omniscience.
26
He is the Teacher of all who have gone before, since he is not limited by Time.
27
His word is OM.
28
Let there be soundless repetition of OM and meditation thereon.
29
Thence come the awakening of interior consciousness, and the removal of
barriers.
30
The barriers to interior consciousness, which drive the psychic nature this way
and that, are these: sickness, inertia, doubt, lightmindedness, laziness, intemperance,
false notions, inability to reach a stage of meditation, or to hold it when reached.
31
Grieving, despondency, bodily restlessness, the drawing in and sending forth of
the life-breath also contribute to drive the psychic nature to and fro.
32
Steady application to a principle is the way to put a stop to these.
33
By sympathy with the happy, compassion for the sorrowful, delight in the holy,
disregard of the unholy, the psychic nature moves to gracious peace.
34
Or peace may be reached by the even sending forth and control of the
life-breath.
35
Faithful, persistent application to any object, if completely attained, will bind
the mind to steadiness.
36
As also will a joyful, radiant spirit.
37
Or the purging of self-indulgence from the psychic nature.
38
Or a pondering on the perceptions gained in dreams and dreamless sleep.
39
Or meditative brooding on what is dearest to the heart.
40
Thus he masters all, from the atom to the Infinite.
41
When the perturbations of the psychic nature have all been stilled, then the
consciousness, like a pure crystal, takes the colour of what it rests on, whether that be
the perceiver, perceiving, or the thing perceived.
42
When the consciousness, poised in perceiving, blends together the name, the object
dwelt on and the idea, this is perception with exterior consideration.
43
When the object dwells in the mind, clear of memory-pictures, uncoloured by the
mind, as a pure luminous idea, this is perception without exterior or consideration.
44
The same two steps, when referring to things of finer substance, are said to be
with, or without, judicial action of the mind.
45
Subtle substance rises in ascending degrees, to that pure nature which has no
distinguishing mark.
46
The above are the degrees of limited and conditioned spiritual consciousness,
still containing the seed of separateness.
47
When pure perception without judicial action of the mind is reached, there follows
the gracious peace of the inner self.
48
In that peace, perception is unfailingly true.
49
The object of this perception is other than what is learned from the sacred books,
or by sound inference, since this perception is particular.
50
The impress on the consciousness springing from this perception supersedes all
previous impressions.
51
When this impression ceases, then, since all impressions have ceased, there arises
pure spiritual consciousness, with no seed of separateness left.
1
The practices which make for union with the Soul are: fervent aspiration,
spiritual reading, and complete obedience to the Master.
2
Their aim is, to bring soul-vision, and to wear away hindrances.
3
These are the hindrances: the darkness of unwisdom, self-assertion, lust hate,
attachment.
4
The darkness of unwisdom is the field of the others. These hindrances may be
dormant, or worn thin, or suspended, or expanded.
5
The darkness of ignorance is: holding that which is unenduring, impure, full of
pain, not the Soul, to be eternal, pure, full of joy, the Soul.
6
Self -assertion comes from thinking of the Seer and the instrument of vision as
forming one self.
7
Lust is the resting in the sense of enjoyment.
8
Hate is the resting in the sense of pain.
9
Attachment is the desire toward life, even in the wise, carried forward by its own
energy.
10
These hindrances, when they have become subtle, are to be removed by a
countercurrent.
11
Their active turnings are to be removed by meditation.
12
The burden of bondage to sorrow has its root in these hindrances. It will be felt
in this life, or in a life not yet manifested.
13
From this root there grow and ripen the fruits of birth, of the life-span, of all
that is tasted in life.
14
These bear fruits of rejoicing, or of affliction, as they are sprung from holy or
unholy works.
15
To him who possesses discernment, all personal life is misery, because it ever
waxes and wanes, is ever afflicted with restlessness, makes ever new dynamic impresses in
the mind; and because all its activities war with each other.
16
This pain is to be warded off, before it has come.
17
The cause of what is to be warded off, is the absorption of the Seer in things
seen.
18
Things seen have as their property manifestation, action, inertia. They form the
basis of the elements and the sense-powers. They make for experience and for
liberation.
19
The grades or layers of the Three Potencies are the defined, the undefined, that
with distinctive mark, that without distinctive mark.
20
The Seer is pure vision. Though pure, he looks out through the vesture of the
mind.
21
The very essence of things seen is, that they exist for the Seer.
22
Though fallen away from him who has reached the goal, things seen have not alto
fallen away, since they still exist for others.
23
The association of the Seer with things seen is the cause of the realising of the
nature of things seen, and also of the realising of the nature of the Seer.
24
The cause of this association is the darkness of unwisdom.
25
The bringing of this association to an end, by bringing the darkness of unwisdom
to an end, is the great liberation; this is the Seer's attainment of his own pure
being.
26
A discerning which is carried on without wavering is the means of liberation.
27
His illuminations is sevenfold, rising in successive stages.
28
From steadfastly following after the means of Yoga, until impurity is worn away,
there comes the illumination of thought up to full discernment.
29
The eight means of Yoga are: the Commandments, the Rules, right Poise, right
Control of the life-force, Withdrawal, Attention, Meditation, Contemplation.
30
The Commandments are these: nom injury, truthfulness, abstaining from stealing,
from impurity, from covetousness.
31
The Commandments, not limited to any race, place, time or occasion, universal, are
the great obligation.
32
The Rules are these: purity, serenity fervent aspiration, spiritual reading, and
per feet obedience to the Master.
33
When transgressions hinder, the weight of the imagination should be thrown' on the
opposite side.
34
Transgressions are injury, falsehood, theft, incontinence, envy; whether
committed, or caused, or assented to, through greed, wrath, or infatuation; whether faint,
or middling, or excessive; bearing endless, fruit of ignorance and pain. Therefore must
the weight be cast on the other side.
35
Where non-injury is perfected, all enmity ceases in the presence of him who
possesses it.
36
When he is perfected in truth, all acts and their fruits depend on him.
37
Where cessation from theft is perfected, all treasures present themselves to him
who possesses it.
38
For him who is perfect in continence, the reward is valour and virility.
39
Where there is firm conquest of covetousness, he who has conquered it awakes to
the how and why of life.
40
Through purity a withdrawal from one's own bodily life, a ceasing from infatuation
with the bodily life of others.
41
To the pure of heart come also a quiet spirit, one-pointed thought, the victory
over sensuality, and fitness to behold the Soul.
42
From acceptance, the disciple gains happiness supreme.
43
The perfection of the powers of the bodily vesture comes through the wearing away
of impurities, and through fervent aspiration.
44
Through spiritual reading, the disciple gains communion with the divine Power on
which his heart is set.
45
Soul-vision is perfected through perfect obedience to the Master.
46
Right poise must be firm and without strain.
47
Right poise is to be gained by steady and temperate effort, and by setting the
heart upon the everlasting.
48
The fruit of right poise is the strength to resist the shocks of infatuation or
sorrow.
49
When this is gained, there follows the right guidance of the life-currents, the
control of the incoming and outgoing breath.
50
The life-current is either outward, or inward, or balanced; it is regulated
according to place, time, number; it is prolonged and subtle.
51
The fourth degree transcends external and internal objects.
52
Thereby is worn away the veil which covers up the light.
53
Thence comes the mind's power to hold itself in the light.
54
The right Withdrawal is the disengaging of the powers from entanglement in outer
things, as the psychic nature has been withdrawn and stilled.
55
Thereupon follows perfect mastery over the powers.
1
The binding of the perceiving consciousness to a certain region is attention
(dharana).
2
A prolonged holding of the perceiving consciousness in that region is meditation
(dhyana).
3
When the perceiving consciousness in this meditative is wholly given to
illuminating the essential meaning of the object contemplated, and is freed from the sense
of separateness and personality, this is contemplation (samadhi).
4
When these three, Attention, Meditation Contemplation, are exercised at once, this
is perfectly concentrated Meditation [sanyama].
5
By mastering this perfectly concentrated Meditation [sanyama], there comes the illumination
of perception.
6
This power is distributed in ascending degrees.
7
This threefold power, of Attention, Meditation, Contemplation, is more interior
than the means of growth previously described.
8
But this triad is still exterior to the soul vision which is unconditioned, free
from the seed of mental analyses.
9
One of the ascending degrees is the development of Control. First there is the
overcoming of the mind-impress of excitation. Then comes the manifestation of the
mind-impress of Control. Then the perceiving consciousness follows after the moment of
Control.
10
Through frequent repetition of this process, the mind becomes habituated to it,
and there arises an equable flow of perceiving consciousness.
11
The gradual conquest of the mind's tendency to flit from one object to another,
and the power of one-pointedness, make the development of Contemplation.
12
When, following this, the controlled manifold tendency and the aroused
one-pointedness are equally balanced parts of the perceiving consciousness, his the
development of one- pointedness.
13
Through this, the inherent character, distinctive marks and conditions of being
and powers, according to their development, are made clear.
14
Every object has its characteristics which are already quiescent, those which are
active, and those which are not yet definable.
15
Difference in stage is the cause of difference in development.
16
Through perfectly concentrated Meditation [sanyama] on the three stages of development comes
a knowledge of past and future.
17
The sound and the object and the thought called up by a word are confounded
because they are all blurred together in the mind. By perfectly concentrated Meditation [sanyama] on
the distinction between them, there comes an understanding of the sounds uttered by all
beings.
18
When the mind-impressions become visible, there comes an understanding of previous
births.
19
By perfectly concentrated Meditation [sanyama] on mind-images is gained the understanding of
the thoughts of others.
20
But since that on which the thought in the mind of another rests is not objective
to the thought- reader's consciousness, he perceives the thought only, and not also that
on which the thought rests.
21
By perfectly concentrated Meditation [sanyama] on the form of the body, by arresting the
body's perceptibility, and by inhibiting the eye's power of sight, there comes the power
to make the body invisible.
22
The works which fill out the life-span may be either immediately or gradually
operative. By perfectly concentrated Meditation [sanyama] on these comes a knowledge of the time of
the end, as also through signs.
23
By perfectly concentrated Meditation [sanyama] on sympathy, compassion and kindness, is
gained the power of interior union with others.
24
By perfectly concentrated Meditation [sanyama] on power, even such power as that of the
elephant may be gained.
25
By bending upon them the awakened inner light, there comes a knowledge of things
subtle, or concealed, or obscure.
26
By perfectly concentrated Meditation [sanyama] on the sun comes a knowledge of the
worlds.
27
By perfectly concentrated Meditation [sanyama] on the moon comes a knowledge of the lunar
mansions.
28
By perfectly concentrated Meditation [sanyama] on the fixed pole-star comes a knowledge of
the motions of the stars.
29
Perfectly concentrated Meditation [sanyama] on the centre of force in the lower trunk brings
an understanding of the order of the bodily powers.
30
By perfectly concentrated Meditation [sanyama] on the centre of force in the well of the
throat, there comes the cessation of hunger and thirst.
31
By perfectly concentrated Meditation [sanyama] on the centre of force in the channel called
the "tortoise- formed," comes steadfastness.
32
Through perfectly concentrated Meditation [sanyama] on the light in the head comes the
vision of the Masters who have attained.
33
Or through the divining power of intuition he knows all things.
34
By perfectly concentrated Meditation [sanyama] on the heart, the interior being, comes the
knowledge of consciousness.
35
The personal self seeks to feast on life, through a failure to perceive the
distinction between the personal self and the spiritual man. All personal experience
really exists for the sake of another: namely, the spiritual man. By perfectly
concentrated Meditation [sanyama] on experience for the sake of the Self, comes a knowledge of the
spiritual man.
36
Thereupon are born the divine power of intuition, and the hearing, the touch, the
vision, the taste and the power of smell of the spiritual man.
37
These powers stand in contradistinction to the highest spiritual vision. In
manifestation they are called magical powers.
38
Through the weakening of the causes of bondage, and by learning the method of
passing, the consciousness is transferred to the other body.
39
Through mastery of the upward-life comes freedom from the dangers of water,
morass, and thorny places, and the power of ascension is gained.
40
By mastery of the binding-life comes radiance.
41
From perfectly concentrated Meditation [sanyama] on the correlation of hearing and the
ether, comes the power of spiritual hearing.
42
By perfectly concentrated Meditation [sanyama] on the correlation of the body with the
ether, and by thinking of it as light as thistle-down, will come the power to traverse the
ether.
43
The condition is, briefly, that of the awakened spiritual man, who sees and hears
beyond the veil. 44
Mastery of the elements comes from perfectly concentrated Meditation [sanyama] on their five
forms: the gross, the elemental, the subtle, the inherent, the purposive.
45
Thereupon will come the manifestation of the atomic and other powers, which are
the endowment of the body, together with its unassailable force.
46
Shapeliness, beauty, force, the temper of the diamond: these are the endowments of
that body.
47
Mastery over the powers of perception and action comes through perfectly
concentrated Meditation [sanyama] on their fivefold forms; namely, their power to grasp their
distinctive nature, the element of self-consciousness in them, their inherence, and their
purposiveness.
48
Thence comes the power swift as thought, independent of instruments, and the
mastery over matter.
49
When the spiritual man is perfectly disentangled from the psychic body, he attains
to mastery over all things and to a knowledge of all.
50
By absence of all self-indulgence at this point, when the seeds of bondage to
sorrow are destroyed, pure spiritual being is attained.
51
There should be complete overcoming of allurement or pride in the invitations of
the different realms of life, lest attachment to things evil arise once more.
52
From perfectly concentrated Meditation [sanyama] on the divisions of time and their
succession comes that wisdom which is born of discernment.
53
Hence comes discernment between things which are of like nature, not distinguished
by difference of kind, character or position.
54
The wisdom which is born of discernment is starlike; it discerns all things, and
all conditions of things, it discerns without succession: simultaneously.
55
When the vesture and the spiritual man are alike pure, then perfect spiritual life
is attained.
1
Psychic and spiritual powers may be inborn, or they may be gained by the use of
drugs, or by incantations, or by fervour, or by Meditation.
2
The transfer of powers from one venture to another comes through the flow of the
natural creative forces.
3
The apparent, immediate cause is not the true cause of the creative nature-powers;
but, like the husbandman in his field, it takes obstacles away.
4
Vestures of consciousness are built up in conformity with the Boston of the
feeling of selfhood.
5
In the different fields of manifestation, the Consciousness, though one, is the
elective cause of many states of consciousness.
6
Among states of consciousness, that which is born of Contemplation is free from
the seed of future sorrow.
7
The works of followers after Union make neither for bright pleasure nor for dark
pain The works of others make for pleasure or pain, or a mingling of these.
8
From the force inherent in works comes the manifestation of those dynamic mind
images which are conformable to the ripening out of each of these works.
9
Works separated by different nature, or place, or time, are brought together by
the correspondence between memory and dynamic impression.
10
The series of dynamic mind-images is beginningless, because Desire is
everlasting.
11
Since the dynamic mind-images are held together by impulses of desire, by the wish
for personal reward, by the substratum of mental habit, by the support of outer things
desired; therefore, when these cease, the self reproduction of dynamic mind-images
ceases.
12
The difference between that which is past and that which is not yet come,
according to their natures, depends on the difference of phase of their properties.
13
These properties, whether manifest or latent, are of the nature of the Three
Potencies.
14
The external manifestation of an object takes place when the transformations ore
in the same phase.
15
The paths of material things and of states of consciousness are distinct, as is
manifest from the fact that the same object may produce different impressions in different
minds.
16
Nor do material objects defend upon a single mind, for how could they remain
objective to others, if that mind ceased to think of them?
17
An object is perceived, or not perceived, according as the mind is, or is not,
tinged with the colour of the object.
18
The movements of the psychic nature are perpetually objects of perception, since
the Spiritual Man, who is the lord of them, remains unchanging.
19
The Mind is not self-luminous, since it can be seen as an object.
20
Nor could the Mind at the same time know itself and things external to it.
21
If the Mind be thought of as seen by another more inward Mind, then there would be
an endless series of perceiving Minds, and a confusion of memories.
22
When the psychical nature takes on the form of the spiritual intelligence, by
reflecting it, then the Self becomes conscious of its own spiritual intelligence.
23
The psychic nature, taking on the colour of the Seer and of things seen, leads to
the perception of all objects.
24
The psychic nature, which has been printed with mind-images of innumerable
material things, exists now f or the Spiritual Man, building for him.
25
For him who discerns between the Mind and the Spiritual Man, there comes perfect
fruition of the longing after the real being of the Self.
26
Thereafter, the whole personal being bends toward illumination, toward Eternal
Life.
27
In the internals of the battle, other thoughts will arise, through the impressions
of the dynamic mind-images.
28
These are to be overcome as it was taught that hindrances should be overcome.
29
He who, after he has attained, is wholly free from self, reaches the essence of
all that can be known, gathered together like a cloud. This is the true spiritual
consciousness.
30
Thereon comes surcease from sorrow and the burden of toil.
31
When all veils are rent, all stains washed away, his knowledge becomes infinite;
little remains for him to know.
32
Thereafter comes the completion of the series of transformations of the three
nature potencies, since their purpose is attained.
33
The series of transformations is divided into moments. When the series is
completed, time gives place to duration.
34
Pure spiritual life is, therefore, the inverse resolution of the potencies of
Nature, which have emptied themselves of their value for the Spiritual man; or it is the
return of the power of pure Consciousness to its essential form.
Coco: Leggett, Trevor: The Complete Commentary by Sankara on the Yoga-Sutras. Kegan
Paul. New York, 1990.
Via: Nikhilananda, sw.: Vivekananda. The Yogas and Other Works. Rev. ed.
Ramakrishna-Vivekananda. New York, 1953.
Yof: Isherwood, Christopher and Pranabhananda,
sw: How To Know God: the Yoga Aphorisms of Patanjali.
Mentor. New York, 1969.
Yolt: Johnston, Charles tr: The Yoga Sutras of Patanjali. Stuart and Watkins. London,
1968.
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A helpful exposition of this ancient yoga primer is here: Yoga Sutra Sourcebook. That page contains further information and some highlighting stories.
