The
Yoga-Sūtras
or
the
Thread
of
Uniting
One's
Consciousness
Nederlandse
versie
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I) Absorption
(1)
And now, let's
talk about the instructions of
uniting one's consciousness, of yoga.
(2)
Connecting
oneself
in yoga means that the
rumination of
the materially motivated mind comes
to a stop. (3) Then the witness,
that one is for oneself, will be
found in its original position of
service. (4) In all other cases one
could say that one has been allured
by, that one identifies with, the
ruminating mind. (5) There are five
forms of rumination which are either
pleasant, or possibly of a
problematic nature. (6) They stem
from a) direct experience, b)
from setbacks, c) from
instability, d) from sleep,
and e)
from one's memory.
a)
(7) The knowledge of direct
perception draws from the source of
that
which appears to the senses, from
the conclusions one draws therefrom
and from scriptural authority, the
basic reference for one's thinking.
b)
(8)
Setbacks are the product of a
wrong vision, which entails a
certain
estrangement.
c)
(9)
Instability is based upon clinging
to superficial notions.
d)
(10)
Sleep means a form of rumination
in which one, being absent, relies
upon, rests upon a purely mental
state.
e)
(11)
Memory is based upon the
experience of a matter one is not
willing to
give up.
(12)
In case one
wants to put and end to these five
forms of rumination, one must a)
carry on with and b)
refrain from.
a) (13)
Carrying
on
one
time
and
again
tries to find peace. (14) One
succeeds
in finding a firm basis with
protracted, uninterrupted, sustained
devotion.
b)
(15) Refraining,
or detaching,
from the listening to a
superficial thing that one notices
of oneself
when one is ruminating, is based
upon consciousness, the
comprehension one achieves when
one is free
from longing, when one has subdued
one's desires. (16) That lofty
notion of one's own person is
achieved when one is free from the
three
operating modes of nature, viz.
when one is not too slow, too
agile, or
too much of all the good.
(17)
The right form
of knowing is associated with
weighing things, discriminating
things,
feelings of happiness and
self-awareness. (18) When one in the
state of
rest builds upon the carrying on,
another equilibrium comes about, a
purer outlook than one had before.
(19) In that state of being, one
builds upon the not physically, not
sensually, clinging to nature. (20)
Belief, courage, memory, absorption
and true knowledge then constitute
the opposite of what one had before.
(21) For those who are enthused
and of sincere effort it is within
reach. (22) One may be differently
engaged in it in an unsteady way, a
moderate way or a zealous way.
(23)
On the other
hand one may also be of devotion for
the person of God, viz. the Lord
of Yoga and His representatives.
(24) The person of God is a person
different from others in being a
reservoir apart from sorrow,
profit-minded work and the
consequences thereof. (25) That
reservoir is
the unsurpassed source of all
knowledge. (26) What counts with
that
source is the involvement with time
that is stable, which there
is before all other things,
which ranks first and which is also
the teacher. (27) He, that source,
is indicated with the syllable of
AUM, the Pranava. (28) The purpose
of that syllable is to be repeated
time and again for oneself. (29) The
thoughts then turn inward to find
there next to an absence of
hindrances also the control over
them. (30)
The hindrances consist of disease,
unsteadiness, indecision,
inattentiveness, laziness,
misconception, discouragement and a
wandering mind. (31) There are also
worries, despair, physical ups and
downs, and wrong breathing as the
things that further lead astray.
(32) To counter that one must
carry on with that one true state,
as a principle and reality. (33) One
needs to keep a benevolent
disposition in mind that is of
friendliness,
compassion and gladness in
equanimity concerning happiness and
grief,
virtue and vice. (34) Another
possibility is to fix one's
attention
upon the outgoing or retained
breath. (35) Or else one fixes one's
attention upon an object which
offers the mind a hold. (36) One can
also put an end to one's worries
with the help of a bright source of
light. (37) Another possibility is
to direct oneself at a holy object
or a conscious spirit free from
attachments [a saint e.g.]. (38) Or
else in the basis that is
fundamental to one's sleeping,
waking and
dreaming. (39) Further one may
meditate upon anything one feels
attracted to.
(40)
Mastering this one is able to find
the greatest even in the most
insignificant. (41) With the
rumination dissolving the knower,
the
knowing and the known find their
stable foundation as if it were a
clear diamond, and a transformation
is realized. (42) Completely
absorbed in that transformed state
all that one hears, the meanings,
the knowing and the considerations,
roll in one. (43) When one's
mind, going over things of the past
is completely purged, is freed from
its own nature so to say, the
singular envisioning emerges in its
purest form which is free from any
consideration. (44) From this
singular envisioning operating
without the need of any
consideration,
also the subtle itself is then
disclosed. (45) The subtle which is
there from elsewhere, is then -
without it being seen - included in
the
knowing. (46) This being absorbed
inevitably depends on the basis of
something existing in reality. (47)
Having experience in this
unreflected knowing there is the
serenity of the pure soul, the
supreme
spirit. (49) What is hearsay or of
one's own concluding is completely
unrelated to this purpose of pure
intelligence. (50) The insight
emerging in that state contrasts
sharply with the processing of other
impressions. (51) When one also
stops that and thus puts an end to
everything, one is of the deep
absorption that is without an
object.
II) The practice
(1)
When one
practices the uniting of one's
consciousness there is penance, self
study and the contemplation of the
person of God. (2) The absorption is
there to realize that that which is
an obstruction weakens and that
what is wished for comes about.
(3)
That what gives
trouble is a) a lack of
knowledge, b) being
egocentric, c) passion, d)
aversion and e) stubbornness.
a)
(4) One may be ignorant concerning
the field of action, the reactions to
something, sleep, that
which found its end, and that which
is appropriate. (5) To take the
temporal for the eternal, the impure
for the pure, what is unhappy for
the happy and the inauthentic for
the authentic, is what one calls
ignorance.
b)
(6) When the seer sees it as such
that he is one and the same as
that
what he is capable of, that is
egoism.
c)
(7) Happiness is closely followed
by attachment.
d)
(8) Unhappiness is closely
followed by aversion.
e) (9)
In his emphasizing his own grip
even the wise man is just
as stubborn.
(10)
These
problems must be stopped as soon as
one can. (11) The moment they
manifest they must be countered with
meditation. (12) For the workload
accruing from them constitutes a
source of trouble one is faced with
in
the life one leads now as well as in
the life one is heading for. (13)
Because of that load one may time
and again start all over, from that
karma one is stuck to a certain life
and from that attachment one has
to suffer the consequences. (14)
That can be pleasant or else
painful,
depending the consequences of virtue
and vice. (15) A person of
discrimination sees that the
complete of these consequences,
the
turning
away
from
them,
the
impressions
one has of them, the
worries thereof and the changing
quality thereof, because of the
contrast they form, indeed
constitute the misery. (16) The
misery not
there yet can be averted. (17) The
association of the one experiencing
with that what is experienced - the
identifying one does - is the cause
that one - in one's meditating - has
to forego. (18) Whether that what
one experiences leads to the
clarification of the path of
liberation,
or is the servant of sensual
pleasure, depends on a) the
elements of nature, b) the
nature of things, c) the
senses and one's acting to them, d)
the fortitude, e)
someone's constitution and, f)
the action one engages in.
a)
(19) The changing quality
of nature one
knows, b) either in the
spirit or in matter, as a general
condition of change as well as a
certain state subject to change.
(20)
The seer is nothing but pure
consciousness, even though he
witnesses c) a certain -
changeable - state of mind. (21) The
knowable of nature is there only for
the sake of the soul. (22)
Opposing matter material nature has
played its part when one d)
successfully meditates, while
on the contrary such is not
the
case in the normal state. (23) The
purpose of uniting consciousness is
found in the to one's e) own
mastery, realizing of one's own
nature. (24) It has to be so because
of the lack of self-knowledge; the
ignorance. (25) The beatitude of the
knower is found in the absence
thereof, in f) countering
the not coming about of that uniting
of consciousness.
(26)
To be
uninterrupted of true discrimination
in the perceiving, is the way to
overcome the self-alienation. (27)
In that fullness of knowing there
are seven realms. (28) When one by
conscientiously maintaining one's
position unites the different
elements in consciousness, all
impurities will thereof disappear
so that the knowledge will radiate
in its true
glory. (29) The
innerly being united, the
absorption, further entails - the
seven of - a) renunciation,
b) regulation, c)
posture, d)
breath control, e) turning
inward, f) concentration and
g) meditation; and thus
there are the eight limbs.
a) (30)
Nonviolence, love of
truth, non-stealing, celibacy
and the not striving for
possessions together
constitute the renunciation. (31)
This is the
great universal vow valid
independent of the place, the time,
the
circumstance and one's birth.
b)
(32) Cleanliness,
contentment, penance,
consideration and surrender
to
the
person
of
God
constitute the regulation.
(33)
Speculations,
theories, opinions, constitute the
contrary which brings about the
misery in life. (34) Speculative
knowledge has as its consequence
that
matters are done
harm and such,
it is
based upon desires, anger and
misconceptions which may manifest
rarely,
reasonably often or intensely. Thus
situated in ignorance one continuously reaps the
fruit of misfortune, which finds
its peace by contemplating the
contrary. (35) When one is not
of
unnecessary violence one finds
stability in relation to one's
environment and is there a decrease
of enmity. (36) When one is truth
loving one is of a stable
position and one's actions are
fruitful.
(37) When one does not misappropriate
with everything which is
of value, a vested order will come
about. (38) With celibacy a
firm basis is achieved for one's
life energy and effort. (39) When
one
is of stability by not acquiring
possessions one will
understand in what way one had to
start all over, or in what way one
took rebirth. (40) Being clean
within and without one is with
body and soul of reticence in the -
sexual - cohabitation with others.
(41) Of sense control enjoying in
pure goodness and a one-pointed mind
one qualifies for the vision of the
soul. (42) In contentment,
in benevolence, one reaches
unsurpassable happiness. (43) By penance
all impurities are subverted and is
an optimal functioning attained of
the sensory apparatus. (44) By means
of consideration one
contacts the divinity of one's own
choice. (45) By means of surrender
to the person, the integrity, the
authority of God, one reaches the
perfection of absorption.
c) (46)
By body
postures
durable happiness is found. (47) By
training
oneself in becoming empty one can
contact the infinite. (48) From this
one is then no longer perturbed by
opposites, by the duality.
d) (49) When
this is attained, thus on the
condition of proper postures, breath
control is found in the
interruption of the movements of
the in-
and outgoing breath. (50) The
going outward and inward of the
movements
of breath and the retaining of it
must be tuned subtly and fine
according to time and
circumstance, for frequency as
well as
duration. (51) A fourth option is
found in
the sphere raising above the in-
and outgoing breath. (52) From
that
position that what veils the light
of knowledge is annihilated. (53)
Also the mind is then ready to
concentrate.
e)
(54) When one to the image
offered by the senses keeps that
image in mind,
one has separated
oneself from the objects producing
that mental image; that is called
the turning inward or the
internalization of one's
attention.
(56) Thus one has one's senses
under control from the
transcendental
position.
III) The control one
achieves
f) (1) Concentrating
oneself means that one fixes
one's consciousness on the place
where one resides.
g)
(2) Meditation
means
that
one
fixes one's attention at the one
point of that place.
(3) When
there
is nothing but that one purpose, the
authenticity emerges, the original
nature, which is then, so to say,
empty; at that time one is perfectly
absorbed. (4) The combination
of these three matters constitutes
the self-control. (5) Having
mastered that there is the wisdom of
that
vision. (6) It finds its use in
different earthly realms. (7)
Relative
to the previous limbs these latter
three ones constitute the inward
position. (8) Just as well that is
again the outer position of the
absorption without an object. (9)
With the emergence in one's
imagination of thoughts and their
ending the consciously countering
decreases and the coherence, the
integration of consciousness,
increases, so that as the effect of
the reticence consciousness
of
the
moment ripens.
(10) The state of its consciousness
is one stream of serene peace. (11)
In developing absorption the divided
attention decreases and the
one-pointed attention of
consciousness increases. (12) The
alternatively being peaceful and
then again the just as well emerging
of motives in one's consciousness,
constitutes the changeability of the
undivided attention. (13) With this
the transformation of the sensory
in all its divisions has been
described as for proper conduct,
characteristics and the ultimate
state.
(14)
The position of
one's own nature resulting from the
proper approach is either dormant,
calm or in a state of rapture. (15)
Different angles result in
different effects.
(16)
The threefold
self-control results in a higher
insight in what came to pass in
the past and what lies ahead.
(17) Noises, motives and feelings
which, crowding, are mingling, can
be
distinguished in the self-control
with which one gains insight in
the noises caused by all living
beings.
(18) Impressions which, carried
along in the
self, surface, give insight in previous
states of life.
(19) One
arrives at a better understanding
for the
consciousness with which other
people face reality.
(20) Solely on that basis one is
able to deal with that what in
life
is out of one's reach.
(21) By
self-control relating to the form in
which one dwells, one is able to
suppress the force thereof and may,
with the link to the light in the
eyes
broken, that light disappear.
(22) This way one is also able to
make sounds and other
sense perceptions disappear.
(23) One's actions have immediate
consequences as also consequences
which are of effect later. By
mastering that the threefold way
(III 1,
2, 3), one acquires insight in
the final outcome of actions or
else
in the signs to them.
(24) One gains in strength by
kindness and such.
(25) Enlightened by that strength one
becomes as strong as an
elephant.
(26) Knowledge of hidden
matters, matters elsewhere, and
subtle
matters one acquires by the
transcendental perception of
projected
images.
(27) By controlling
oneself with the light of the sun one
acquires knowledge of the
different
worlds.
(28) By developing
mastery with the moon one
acquires insight in the order of
the
celestial sky, the galaxy.
(29) To be of control with the
center of the galaxy results in
knowledge of progress.
(30) Controlled from the center
there is knowledge
of the structure of the different
forms of cyclic time, the cakra
order.
(31) Controlling the entrance of
the throat one
controls
hunger
and
thirst.
(32) Mastery over the gastric area,
regulating the habits of food
intake, gives equilibrium.
(33) Controlling the light
images in one's head gives the perfection
of
direct
perception.
(34) Furthermore the
self-control with what
emerges in the mind results in
knowledge of everything in
existence.
(35) Mastering the interest of
the heart one
acquires insight in the
functioning of consciousness.
(36)
The good sense
and nature of a person differs
absolutely from his consciousness,
which, being unified with it, leads
to experience; but separated in the
control of what is one's own, true
knowledge of the person comes
into being. (37) Therefrom
perceiving, hearing, touching,
seeing,
tasting and smelling finds its
existence. (38) These abilities thus
called into existence constitute
obstacles to one's being absorbed.
(39) Letting go of this cause of
bondage and the movement of thought
to
it, one acquires access to the
consciousness of someone else's
body.
(40) With the control of the
ascending breath one rises above
mud, water, thorns and such, so that
one is not in touch with them. (41)
Controlling the diaphragm one
realizes one's radiance. (42) In
control with the hearing process in
relation to the ether, one develops
the divine, transcendental ear.
(43) Controlling the body in
relation to the ether it becomes
as light as a ball of cotton wool
and one is, unified with it, capable
of moving through the ether. (44)
Being outside of one's body the
thoughts about what's outside become
real, the covering of the light is
then broken. (45) One achieves
mastery over the elements by
controlling oneself as to their
application, association, subtlety,
form and mass. (46) Therefrom the
power is found to enter the
smallest, the ability to have
out-of-body
encounters and the ability to offer
response in that position,
according to nature and function.
(47) Manifesting oneself physically
one may assume a compact, hard,
strong and attractive form. (48) In
controlling oneself with the false
ego, or the intention of associating
the I-awareness of the process of
knowing with the form of an outer
appearance, the control over the
senses is found. (49) One is then,
with one's leading an existence
outside of one's senses, as swift as
one imagines and then of mastery
over the original state of the
primordial matter.
(50)
Only he who
knows the difference between the
good sense and nature of a person on
the one hand and his consciousness
on the other, achieves dominion over
and omniscience with all that
exists. (51) True progress is
achieved when one, as being the root
of bondage, even gives up on this
- this desire to control and know.
(52) Being called for a superior
position it is very well possible
that the unwanted recurs when one
doesn't laugh about such a way of
dealing with reality. (53) It is so,
that by controlling oneself with the
succession
of
the
moments
of
time [thus
with the help of a good
schedule of meditation no longer
being disturbed in time] one
reaches the spiritual insight of
full realization. (54) From this one
is of understanding for that what
stays the same separate from another
state of being, place,
characteristic or birth. (55)
Everything in
existence radiates for him when he
[as the self-aware witness] at all
times is positioned outside of the
order of that what exists; this now
is elevated knowing. (56) This pure
existence for itself equals the
pure goodness of the person.
IV) What progress entails
(1)
Starting a new
life one can with penance, mantras,
incense or natural medicine and
absorption, see the perfections come
about. (2) In a new existence
there is the fulfillment of a
transformation of material nature.
(3)
The direct causation of nature on
itself has no purpose, but may on
the
other hand put things apart by
setting boundaries like a farmer
does.
(4) It is only through the
I-awareness that the different
phenomena of
consciousness become apparent. (5)
Even though consciousness is one,
there is in one's personal evolution
the effect of countless different
forms of existence and
consciousness. (6) Of them are only
they who are
of meditation free from
discontinuity in life. (7) That what
is done by
someone who is of uniting
consciousness, is black nor white,
but that
what is done by others is of a
threefold nature; viz. then of
darkness,
then clear, and then again in
between. (8) That what he - the one
starting all over time and again -
carries with him ripens according to
that what appears in the mind as
thoughts and expectations. (9) In
spite of the separation by place,
time and birth, there is an
uninterrupted memory of those
attainments which is of an equal
identity. (10) That what is carried
along is there since time
immemorial and constitutes an
incessant flow of questions and
desires
in man. (11) Their coherence in the
self is based upon the tight
relationship between cause and
effect; when that relation
disappears,
the questions disappear. (12) One's
own nature exists in different
conditions: someone's character in
the past is maintained in the
future. (13) The qualities or modes
of that self are then manifest, and
then again of the subtle body with
the different conditions. (14) From
the oneness of the self in the midst
of the change there is thus the
real existence of an essence. (15)
Even though that what really exists
stays the same, there is still the
difference of consciousness because
of the two different paths one
travels - of existing manifest and
subtle. (16) What if that what
really exists wouldn't be
noticed..., it
doesn't depend on this or that
consciousness. (17) What really
exists
is known or not known, depending on
the expectations held in
consciousness which color it. (18)
With the changes of consciousness
the master thereof, the person
or the soul, is always known
because he is unchanging. (19)
Consciousness has no light of its
own
because it can be perceived as
something existing on itself. (20)
Furthermore consciousness cannot at
the same moment realize itself both
states. (21) With two
consciousnesses there would, because
of an excess
of mutual self-considerations, be a
confounded memory. (22) The seer
having reached his own unchangeable
status has in that an intelligence
of his own. (23) Consciousness as
well reflecting the knower as the
known, then encompasses all and is
no longer confounded. (24) Even
though that consciousness is endowed
with countless impressions, it is,
because of the fact that it is
directed at that higher purpose, of
a
good consistency. (25) The seer of
discrimination assures himself of
the existence of the soul and thus
finds the way out. (26) Being
profound consciousness is then
attracted to the purpose of
progress,
the purpose of emancipation: the
undivided, enlightened state of
supreme happiness. (27) Latent
impressions break through that firm
faith, through that creed, in case
of a breach of discipline. (28) As
said (in 2.10 & 11) all that
matters is the banishing of these
difficulties.
(29)
If one is even
free from desires considering this
reward, and with full discrimination
is steadfast in it, one is of
absorption in the cloud of the true
nature of justice: one is of the
complete of all forms of proper
conduct - of God. (30) It is then
that the fruitive motive dissolves
and the end is found of one's
difficulties. (31) Then freed from
the
covering of impurities one is of
spiritual insight and the infinity
of
the knowable appears as something
insignificant. (32) With that having
successfully evolved the being
subjected to the natural modes finds
its
perfection of order. (33) The order
of things becomes crystal clear
when one no longer fights the
uninterrupted flow of moments, when
one
no longer wages against the course
of time (see also III-30). (34) With
the civil
virtues taken care of (of regulating
the lust, money, the right
conduct, and the liberation united
in devotion with it), the natural
modes (of goodness, passion and
ignorance) return to their primal
state
of equilibrium, which equals the
establishment of the beatitude of
one's original nature, or the power
of pure consciousness, and with
that it has all been said.
translation
completed:
26-07-2006,
updated: June 19, 2011. Aadhar
Relevant
links
- Biography
Patańjali
- Swami
Vivekananda's version of the
sūtras
- Download the Sanskrit
page for the sūtras
- A word for word
version to compare
- Another word for word
version to compare
- Another version to
compare (pdf-download)
- More
links to other versions on the
internet
- The
Monier-Williams Sanskrit
dictionary.
- About the Person of God:
the Story of the Fortunate One
- Website
Aadhar
2006
© Anand Aadhar
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Commons
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