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Verses, Translation and Commentary 135 that creatures who are in other life forms must fulfill their gratifications there before they could be permanently transformed to higher forms. Their lives should not be underrated. A yogi should not assume a master-of-the-species attitude. He should not harm any other creature willfully. He should situate himself circumstantially so that occasions for killing do not arise. According to Lord Mahavira and other Tirthankaras in the Jain disciplic succession, we have no business killing other creatures. A yogin should be nonviolent. If one finds that he has a violent nature or that a part of his psyche takes pleasure in harming others or in seeing others being hurt, then he should work to purify that part. Each yogin has to realize defects and work to remove them by the relevant yoga kriyās. Satya or realism includes truthfulness, but for the yogin it is more than conventional honesty. It has to do with developing the deep insight described by Śrī Patañjali in the previous verse as jñāna-dīptiḥ and as vivekakhyātiḥ. This gives one deep insight into reality, even to perceive past lives and to properly interpret the saṁskāra subconscious impressions which are buried deep in memory and which surface from time to time. Asteya or non-stealing is a must for a yogin. The tendency for stealing is innate in the subtle body. A yogin has to work with himself to eliminate it. This requires vigilance. Brahmacarya has a conventional meaning as celibacy but it is more than that. It is an active or dynamic celibacy which is assisted by yoga practice and which results in the perception of brahman or spiritual reality. This means mastership of celibacy yoga, so that even in an adult body, the sexual urge is sublimated and does not arise to disturb the psyche. A celibate yogi should not have sexual intercourse unless he or she desires to have a child. He should ideally only have as many intercourses as there are children produced from his or her body. This is the ideal behavior. Failing in this a yogin has to work with his psyche to improve its sexual outlook, so that eventually its sexual needs are eliminated by the practice of celibacy yoga and kuṇḍalini yoga. Without attaining celibacy one cannot become liberated. It is not possible, because the energy of the subtle body will not be efficiently used if sexual expression continues through it. Thus one will not realize the subtle mundane existence which is preliminary for spiritual seekers. Aparigrahāḥ or non-possessiveness has to do with understanding that whatever we encounter in the gross or subtle existence is the property of more powerful beings. The only real possession we have is the task of our purification. The critical nature within us which usually seeks external expression should be directed backward into the psyche. This redirected critical force improves our condition by the application of corrective tendencies. Overall these moral restraints are necessary for a yogi, but he does not master these initially, even though this is listed as the first stage of yoga. He masters this a little and then he continues to get more control of his nature as he advances and sees more and more how subtle the defects are and how mystic and specific he must be to root them out.
136 YOGA SŪTRAS Verse 31 jaitdezkalsmyanviCDÚa> savR-aEma mhaìtm! jāti deśa kāla samaya anavacchinnāḥ sārvabhaumāḥ mahāvratam jāti – status; deśa – location; kāla – time; samaya – condition; anavacchinnāḥ – not restricted by, not adjusted by; sārvabhaumāḥ – relating to all standard stages, being standard; mahāvratam – great commitment. Those moral restraints are not to be adjusted by the status, location, time and condition. They are related to all stages of yoga, being the great commitment. Commentary: Sārvabhaumā means relating to all the earth. However bhaumā, as a synonym, also means stage or foreground, as explained in verse 27 with the term prāntabhūmiḥ. In all the stages of yoga, the first stages maintain relevance. Thus the yogi never reaches a stage where he can completely ignore moral restraints, except when he is released from the material world completely. Śrī Patañjali accredited those moral restraints as the great commitment (mahāvrata). Verse 32 zaEcsNtae;tp>SvaXyayeñrài[xanain inyma> śauca saṅtoṣa tapaḥ svādhyāya īśvarapraṇidhānāni niyamāḥ śauca – purification; saṅtoṣa – contentment; tapaḥ – austerity; svādhyāya – study of the psyche; īśvara – Supreme Lord; praṇidhānāni – profound religious meditation; niyamāḥ – recommended behaviors. Purification, contentment, austerity and profound religious meditation on the Supreme Lord are the recommended behaviors. Commentary: Many religious leaders ridicule Śrī Patañjali because he classified profound religious meditation to the Supreme Lord as part of an elementary stage in yoga practice, but just as the first stage remains relevant throughout the practices (sārva-bhaumāḥ verse 31), so also every other stage remains in place, and is improved upon as the yogi moves to higher levels. According to some critics, Śrī Patañjali hawked too much about yoga and neglected the bhakti or bhakti-yoga, giving it an insignificant place in the layout of spiritual disciplines. However if one checks the Bhagavad-gītā carefully, he will discover that Śrī Krishna, who declared Himself as the Supreme Lord, gave high precedence to yoga.
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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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Chapter 1 Samādhi Pāda: Transcend
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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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