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Verses, Translation and Commentary 131 Verse 24 tSy heturiv*a tasya hetuḥ avidyā tasya – of it; hetuḥ – cause; avidyā – spiritual ignorance. The cause of the conjunction is spiritual ignorance. Commentary: Besides the fact that there is a forced conjunction between the individual limited spirits and the mundane sensing energies, there is also an underlying reason for this, which is innate spiritual ignorance of the limited beings. They did not understand themselves initially. The Supreme Being may be blamed for putting the limited beings in peril by forcing them into conjunction with the mundane psychology, but the reason for His action is stated in this verse; being the spiritual ignorance of these limited dependents of His. As far as the Supreme Being was concerned, the only way to free us from that ignorance was to put us in conjunction with the mundane psychology. From that position we may derive disgust (nirvedaḥ) with that energy and then through introspection study ourselves and our linkage with it and with His assistance, work for emancipation. The blame placed on the Supreme Being is lifted from Him as soon as we understand we were with an innate and primeval spiritual ignorance of our true nature. The contrast between ourselves and the mundane energy is the only aspect that motivates us to realize ourselves. Verse 25 td-avat! s kEvLym! ! tad abhāvāt saṁyogā abhāvaḥ hānaṁ taddṛśeḥ kaivalyam tad = tat – that spiritual ignorance; abhāvāt – resulting from the elimination; saṁyogā – conjunction; abhāvaḥ – disappearance, elimination; hānaṁ – withdrawal, escape; tad = tat – that; dṛśeḥ – of the perceiver; kaivalyam – total separation from the mundane psychology. The elimination of the conjunction which results from the elimination of that spiritual ignorance is the withdrawal that is the total separation of the perceiver from the mundane psychology. Commentary: Yogis should take care in studying this verse, to get Śrī Patañjali’s definition of kaivalyam. This term has come down to us as meaning various forms of liberation, all depending on the spiritual sect which advocated it. However, to understand Śrī Patañjali, we must stick to his definitions. Clearly, kaivalya is defined in this verse, within the context of what Śrī Patañjali spoke of, which is the saṁyogā or conjunction between the individual spirit and his subtle
132 YOGA SŪTRAS mundane psychology (sva). This psychology is hinted at in the second verse of chapter one, as operational vṛttis: yogaḥ cittavṛtti nirodhaḥ The skill of yoga demonstrated by the conscious non-operation of the vibrational modes of the mento-emotional energy. (<strong>Yoga</strong> Sūtra 1:2) There is no definition here of kaivalyam being union with God or oneness with God or anything like that. It does not mean here that one has become God or that one has merged into the Absolute Truth. Śrī Patañjali in the context spoke of the complete isolation of the individual limited spirit from his psychological sensing mechanisms which are derived from material nature and his situating himself and realizing himself as his own spiritual nature in its purity by restricting himself to it and to its pure extent. draṣṭā dṛśimātraḥ śuddhaḥ api pratyayānupaśyaḥ The perceiver is the pure extent of his consciousness but his conviction is patterned by what is perceived. (<strong>Yoga</strong> Sūtra 2:20) Verse 26 ivvekOyaitrivPlva hanaepay> vivekakhyātiḥ aviplavā hānopāyaḥ viveka – discrimination; khyātiḥ – insight; aviplavā – unbroken, continuous; hānopāya = hana – avoidance + upāyaḥ – means, method. The method for avoiding that spiritual ignorance is the establishment of continuous discriminative insight. Commentary: Vivekakhyātiḥ is discriminative insight, gained through higher yoga practice or naturally occurring as a result of actively using a yoga siddha form or a spiritual body. It is not book knowledge nor concepts derived from authoritative teachers. Most persons will have to do yoga to develop this, even though a rare few might have this naturally occurring in their yoga siddha or spiritual forms. Spiritual ignorance (avidyā) which is the ignorance of the difference between one’s spiritual energy and its linkage or mixture with mundane psychology, is removed by no other method besides the development of the discriminative insight. Verse 27 tSy sÝxa àaNt-Uim> à}a tasya saptadhā prāntabhūmiḥ prajñā tasya – of his; saptadhā – seven fold; prānta – boundary or edge + bhūmiḥ – territory, range (prāntabhūmiḥ – stage); prajñā – insight. Concerning the development of his discriminative insight, there are seven stages.
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YOGA SŪTRAS of Patañjali
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LORD SHIVA - Master of the Yogis 3
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TABLE OF CONTENTS Introduction 7 Pa
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Introduction Anyone who does not ha
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Part 1 Yoga Sūtras: Verses and Tra
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CHAPTER 1: SAMĀDHI PĀDA Transcend
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Verse 12 Verses and Translation 13
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CHAPTER 2: SĀDHANA PĀDA Practice
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Verse 3 Verses and Translation 33 t
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Verse 8 Verses and Translation 47 t
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Part 2 An Approach To Patañjali’
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Chapter 1 Samādhi Pāda: Transcend
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An Approach 57 24. This person is t
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An Approach 59 43. Even though anal
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An Approach 61 4. The inability to
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An Approach 63 21. The individual s
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An Approach 65 33. There may be dou
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An Approach 67 52. When a yogi shif
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An Approach 69 10. When one learns
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An Approach 71 31. By focusing on t
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An Approach 73 54. Subsequently, th
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An Approach 75 11. The memories, th
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An Approach 77 29. The super discri
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Part 3 Yoga Sūtras: Verses, Transl
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Verses, Translation and Commentary
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Glossary 205 Glossary with Word-for
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apratisaṁkramāyāḥ - not movin
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dhāraṇā - linking of the attent
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khyāteḥ-of a thorough awareness
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praṇidhānāt - derived from prof
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saṁyoga - conjunction saṁyogo -
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upekṣaṇam - indifference, neutr
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Index to Verses: Selected Sanskrit
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P panthāḥ 4.15 para śarīrāve
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Index to Verses: Selected English W
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Insight , continuous, 2.26 develope
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O Object , composition, 4.14 transc
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A ābhimata, 108 abhiniveśaḥ, 11
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E Ear, 157 Earth, 136 Eating , 130
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Material existence, , 112 Material
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Rebirth, angelic world,184 avoided,
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U udāna, 177 Uddhava, 86,116 Umbil
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About the Author Yogi Madhvāchāry
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Yoga s

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