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aum
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| Aw ptÃlyaegsUÇe saxnpad> iÖtIy> |
| atha patañjala yoga s¨tre s˜dhana p˜da× dvitŸya× |
Herein from the Yoga Sutras of Patañjali: Chapter 2 "On How To Bring Together"
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| tp>SvaXyayeñrài[xanain i³yayaeg>.1. |
| tapa× sv˜dhy˜yeþvara praõidh˜n˜ni kriy˜yoga× |
| [1] |
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In order to practise being whole, an inner fire, constant study, and a devotion to things spiritual are required.
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| smaix-avnawR> ¬eztnUkr[awRí.2. |
| sam˜dhi bh˜van˜rtha× kleþa tan¨karaõ˜rthaþca |
| [2] |
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The purpose of such a practice is to reduce difficulties and help bring about realization.
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| Aiv*aiSmtaragÖe;ai-inveza> ¬eza>.3. |
| avidy˜smit˜ r˜ga dveÿ˜bhiniveþ˜× kleþ˜× |
| [3] |
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The difficulties which hinder are: not-knowing, participating in being, strong drives, strong dislikes, and the clinging-to-life-and-avoidance-of-death.
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| Aiv*a ]eÇmuÄre;a< àsuÝtnuiviCDÚaedara[am!.4. |
| avidy˜ kÿetram uttareÿ˜Ð prasupta tanu vicchinnod˜r˜õ˜m |
| [4] |
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Not-realizing is the breeding-ground for the others, whether they are latent, just beginning to be manifested, fluctuating, or fully active.
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| AinTyazuicÊ>oanaTmsu inTyzuicsuoaTmOyaitriv*a.5. |
| anity˜þuci du×kh˜n˜tmasu nitya þuci sukh˜tma khy˜tiravidy˜ |
| [5] |
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Through not-understanding the transient, the impure, the painful, and the non-holy appear permanent, pure, pleasurable and holy.
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| †GdzRnzKTyaerekaTmtevaiSmta.6. |
| d®gdarþana þaktyorek˜tmatev˜smit˜ |
| [6] |
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Participating-in-being allows the mind’s ability to see to be confused with the activity of seeing itself.
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| suoanuzyI rag>.7. |
| sukh˜nuþayŸ r˜ga× |
| [7] |
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Pleasurable things create strong attachments.
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| Ê>oanuzyI Öe;>.8. |
| du×kh˜nuþayŸ dveÿa× |
| [8] |
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Painful experiences give rise to dislikes.
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| SvrsvahI ivÊ;ae=ip twaéFae=i-invez>.9. |
| svarasav˜hŸ viduÿo 'pi tath˜ ruýho 'bhiniveþa× |
| [9] |
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The attachment-to-life-and-fear-of-death is like a well-worn river that flows even in the most wise.
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| te àitàsvheya> sUúma>.10. |
| te pratiprasavahey˜× s¨kÿm˜× |
| [10] |
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All these can be countered by reducing them to their most basic constituents.
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| XyanheyaStÖ¯Äy>.11. |
| dhy˜nahey˜stad v®ttaya× |
| [11] |
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These movements can be excised through meditation.
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| ¬ezmUl> kmaRzyae †òaÎòjNmvednIy>.12. |
| kleþam¨la× karm˜þayo d®ÿ÷˜d®ÿ÷a janma vedanŸya× |
| [12] |
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The difficulties are the origin, actions and consequences the vehicle, of experience occurring in lived and unlived lives.
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| sit mUle tiÖpakae jaTyayu-aeRga>.13. |
| sati m¨le tadvip˜ko j˜ty˜yurbhog˜× |
| [13] |
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As long as these roots exist they result in different kinds of life, of different lengths, and with different experiences.
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| te ’adpirtap)la> pu{yapu{yhetuTvat!.14. |
| te hl˜da parit˜pa phal˜× puõy˜puõya hetutv˜t |
| [14] |
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They result in pleasure or pain according to whether the roots are due to virtuous or unvirtuous practices.
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| pir[amtaps<SkarÊ>oEguR[v&iÄivraexa½ Ê>omev sv¡ ivveikn>.15. |
| pariõ˜ma t˜pa saÐsk˜ra du×khairguõav®tti virodh˜cca du×khameva sarvaÐ vivekina× |
| [15] |
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Those who can tell know that all pain and suffering is due to changes, anxieties, deep-seated root-causes, and also to the difficulties caused by the admixture of the apparently real world.
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| hey< Ê>omnagtm!.16. |
| heyaÐ du×kham an˜gatam |
| [16] |
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Those troubles that are yet to come are to be avoided.
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| Ôò†Zyyae> s<yaegae heyhetu>.17. |
| draÿ÷®d®þyayo× saÐyogo heyahetu× |
| [17] |
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The cause of those things that are to be avoided is the identification of that which sees with that which Sees.
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| àkazi³yaiSwitzIl< -UteiNÔyaTmk< -aegapvgaRw¡ †Zym!.18. |
| prak˜þa kriy˜ sthiti þŸlaÐ bh¨tendriy˜tmakaÐ bhog˜pavarg˜rthaÐ d®þyam |
| [18] |
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Those things that can be seen or experienced have perceptibility, motion and inertia. They are made up of both elements and awareness. The reason for their existence is experience and liberation.
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| ivze;aivze;il¼maÇail¼ain gu[pvaRi[.19. |
| viþeÿ˜viþeÿa liðgam˜tr˜liðg˜ni guõaparv˜õi |
| [19] |
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The different states of these things are: the general and the particular, that which already exists, and that which is potential.
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| Ôòa †izmaÇ> zuÏae=ip àTyyanupZy>.20. |
| draÿ÷˜ d®þim˜tra× þuddho 'pi pratyay˜nupaþya× |
| [20] |
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The Seer is whole and made of full awareness. Even though completely pure, it appears to participate in what is seen.
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| tdwR @v †ZySyaTma.21. |
| tadartha eva d®þyasy˜tm˜ |
| [21] |
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The Seer is the sole reason for the existence of that which is seen.
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| k«taw¡ àit nòmPynò< tdNysaxar[Tvat!.22. |
| k®t˜rthaÐ prati naÿ÷amapyanaÿ÷aÐ tad anya s˜dh˜raõatv˜t |
| [22] |
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Although this world is as dead to those who have successfully completed the practice, it is still held in common by those who have not.
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| SvSvaimzKtyae> SvêpaepliBxhetu> s<yaeg>.23. |
| svasv˜miþaktyo× svar¨popalabdhi hetu× saÐyoga× |
| [23] |
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The real purpose of this confusion is to allow recognition of the true nature of the force behind both the knower and that which is known.
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| tSy heturiv*a.24. |
| tasya heturavidy˜ |
| [24] |
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The cause of this is — not-realizing.
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| td-avaTs<yaega-avae han< tίze> kEvLym!!.25. |
| tad abh˜v˜t saÐyog˜bh˜vo h˜naÐ tadd®þe× kaivalyam |
| [25] |
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When this ignorance ends and con-fusion ceases — then comes the freedom of the Seer.
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| ivvekOyaitrivPlva hanaepay>.26. |
| vivekakhy˜tiraviplav˜ h˜nop˜ya× |
| [26] |
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It is destroyed by the constant practice of the most discerning wisdom.
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| tSy sÝxa àaNt-Uim> à}a.27. |
| tasya saptadh˜ pr˜ntabh¨mi× prajñ˜ |
| [27] |
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The unfolding of this wisdom is sevenfold.
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| yaega¼anuóanadzuiÏ]ye }andIiÝraivvekOyate>.28. |
| yog˜ðg˜nuÿ÷h˜n˜d aþuddhikÿaye jñ˜nadŸptir˜vivekakhy˜te× |
| [28] |
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Through practice of the various disciplines that make a person restored to wholeness, all that is impure is destroyed, and the ability to tell what is really real flowers into the light of pure knowing.
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| yminymasnàa[ayamàTyaharxar[aXyansmaxyae=òav¼ain.29. |
| yama niyam˜sana pr˜õ˜y˜ma praty˜h˜ra dh˜raõ˜ dhy˜na sam˜dhayo 'ÿ÷˜vaðg˜ni |
| [29] |
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The eight steps to be taken to become restored are: right living; observing the duties; right being; the furtherance of Life; the avoidance of all that distracts or deflects; holding fast to what is truth; becoming merged with this reality; total permeation and identification with and by this realization.
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| Aih<sasTyaSteyäücyaRpir¢ha yma>.30. |
| tatr˜hiÐs˜ saty˜steya brahmacary˜parigrah˜ yam˜× |
| [30] |
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Right living consists of: becoming nonviolent; the assertion of truth; not taking things that have not been given; communion with God; non-holding on to things.
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| jaitdezkalsmyanviCDÚa> savR-aEma mhaìtm!.31. |
| j˜ti deþa k˜la samay˜navacchinn˜× s˜rvabhaum˜ mah˜vratam |
| [31] |
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These are the great uncompromisable ordinances irrespective of race, country, time or circumstance.
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| zaEcsNtae;tp>SvaXyayeñrài[xanain inyma>.32. |
| þauca santoÿa tapa× sv˜dhy˜yeþvarapraõidh˜n˜ni niyam˜× |
| [32] |
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Purity, contentment, discipline, constant study, and devotion to the spiritual are the duties to be observed.
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| ivtkRbaxne àitp]-avnm!!.33. |
| vitarkab˜dhane pratipakÿabh˜vanam |
| [33] |
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When the mind is disturbed by negative thoughts, opposite ones should be contemplated.
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| ivtkaR ih<sady> k«tkairtanumaeidta lae-³aexmaehpUvRka m&ÊmXyaixmaÇa Ê>oa}ananNt)la #it àitp]-avnm!.34. |
| vitark˜ hiÐs˜daya× k®ta k˜rit˜numodit˜ lobha krodha moha p¨rvak˜ m®du madhy˜dhim˜tr˜ du×kh˜jñ˜n˜nanta phal˜ iti pratipakÿa bh˜vanam |
| [34] |
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Negative thoughts are thoughts of violence and so forth. They are grounded in greed, anger and hatred, whether they are mild, middling or intense, irrespective of whether the acts are done, arranged to be done by others, or implicitly approved. They result in endless sorrow and destroy understanding. Their opposites should be cultivated.
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Aih<saàitóaya< tTsiÚxaE vErTyag>.35.
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| ahiÐs˜ pratiÿ÷h˜y˜Ð tatsannidhau vairaty˜ga× |
| [35] |
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All violence ceases in the presence of those who practise nonviolence correctly.
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| sTyàitóaya< i³ya)laïyTvm!.36. |
| satya pratiÿ÷h˜y˜Ð kriy˜ phal˜þrayatvam |
| [36] |
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Once truth-assertion is firmly established the desired result of a given act inevitably follows.
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| ASteyàitóaya< svRrÆaepSwanm!.37. |
| asteya pratiÿ÷h˜y˜Ð sarva ratnopasth˜nam |
| [37] |
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Through the devoted practice of not taking things, the greatest treasures are made manifest.
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| äücyRàitóaya< vIyRla->.38. |
| brahmacarya pratiÿ÷h˜y˜Ð vŸrya l˜bha× |
| [38] |
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Through communion with God, one becomes truly strong.
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| Apir¢hSwEyeR jNmkwNtasMbaex>.39. |
| aparigraha sthairye janmakathant˜ saÐbodha× |
| [39] |
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Knowledge of the beginning and end of all past and present being comes through the continued correct practice of not holding on to things.
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| zaEcaTSva¼juguPsa prErs<sgR>.40. |
| þauc˜t sv˜ðga jugups˜ parairasaÐsarga× |
| [40] |
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Through a devotion to purity there arises a turning away from the flesh, and all that is merely flesh or lowly in others is similarly discounted.
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| sÅvzuiÏsaEmnSyEka¢!(eiNÔyjyaTmdzRnyaeGyTvain c.41. |
| sattvaþuddhi saumanasyaik˜gryendriyajay˜tmadarþana yogyatv˜ni ca |
| [41] |
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When the highest qualities are purified, there comes security of mind, unwavering attention, conquest of the senses, and an ability to see the Seer.
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| sNtae;adnuÄmsuola->.42. |
| santoÿ˜danuttama× sukhal˜bha× |
| [42] |
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It is being contented that brings the greatest joy.
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| kayeiNÔyisiÏrzuiÏ]yaÄps>.43. |
| k˜yendriya siddhiraþuddhi kÿay˜t tapasa× |
| [43] |
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Inner ardour or determination perfects the body and the senses, and also destroys impurities.
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| SvaXyayaidòdevtasMàyaeg>.44. |
| sv˜dhy˜y˜diÿ÷adevat˜ saÐprayoga× |
| [44] |
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Constant study leads to an ability to commune with beings of holiness.
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| smaixisiÏrIñrài[xanat!.45. |
| sam˜dhi siddhirŸþvarapraõidh˜n˜t |
| [45] |
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Perfection and liberation come through surrendering one’s self to God.
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| iSwrsuomasnm!.46. |
| sthira sukham ˜sanam |
| [46] |
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That attitude or form of being that brings the joy and that it is possible to maintain is ‘right being’.
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| àyÆzEiwLyanNtsmapiÄ_yam!.47. |
| prayatna þaithily˜nanta sam˜pattibhy˜m |
| [47] |
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When correctly followed it is infinitely transforming and brings endless release.
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| ttae ÖNÖani-"at>.48. |
| tato dvandv˜nabhigh˜ta× |
| [48] |
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Then one is never plagued by contradictory forces.
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| tiSmNsit ñasàñasyaegRitivCDed> àa[ayam>.49. |
| tasmin sati þv˜sa praþv˜sayorgativiccheda× pr˜õ˜y˜ma× |
| [49] |
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When it has been perfected, control over the movements of life follows. This is control over the taking in, the giving forth, and the holding still of the energies of being.
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| -aýa_yNtrStM-v&iÄdeRzkalsŒ(ai-> pir†òae dI"RsUúm>.50. |
| b˜hy˜bhyantara stambha v®ttirdeþak˜la saðkhy˜bhi× parid®ÿ÷o dŸrgha s¨kÿma× |
| [50] |
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The different types of this control are — to surrender it up, to draw it in, or to hold it completely still, for different times, and in different stages and quantities. In this way it becomes long and subtle.
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| -aýa_yNtriv;ya]epI ctuwR>.51. |
| b˜hy˜bhyantara viÿay˜kÿepŸ caturtha× |
| [51] |
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The fourth kind of control is to transcend the boundaries of inner and outer.
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| tt> ]Iyte àkazavr[m!.52. |
| tata× kÿŸyate prak˜þ˜varaõam |
| [52] |
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By this the dust that covers the light is wiped away.
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| xar[asu c yaeGyta mns>.53. |
| dh˜raõ˜su ca yogyat˜ manasa× |
| [53] |
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And the mind becomes on that is able to cling tightly to the Truth.
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| Sviv;yas<àyaege icÄSy Svêpanukar #veiNÔya[a< àTyahar>.54. |
| svaviÿay˜saÐprayoge cittasya svar¨p˜nuk˜ra ivendriy˜õ˜Ð praty˜h˜ra× |
| [54] |
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Withdrawal of the senses is where objects are not allowed to stir the mind at all, and it follows, rather, after its own nature.
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| tt> prma vZyteiNÔya[am!!.55. |
| tata× param˜ vaþyatendriy˜õ˜m |
| [55] |
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Then one has complete control over the means of becoming aware.
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| #it ptÃlyaegsUÇe saxnpad> àwm>iÖtIy> smaÝ> |
| iti patañjala yoga s¨tre s˜dhana p˜da× dvitŸya× sam˜pta× |
Here lies Chapter 2, "On How To Bring Together", in the Yoga Sutras of Patañjali
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| © 1984, 1999 & 2005 Kofi Busia |
