PATANJALI YOGA SUTRAS
Sanskrit text with Translation and Commentary By
Swami Vivekananda
Contents
INTRODUCTION
CHAPTER I - SAMADHI PADA
CHAPTER II - SADHANA PADA
CHAPTER III – VIBHOOTI PADA
11. sarvarthataikagratayoh kshayodayau chittasya samadhiparinamah
Taking in all sorts of objects and concentrating upon one object, these two powers being destroyed and manifested respectively, the Chitta gets the modification called Samadhi.
The mind is taking up various objects, running into all sorts of things and then there is a higher state of the mind, when it takes up one object and excludes all others. Samadhi is the result of that.
12. tatah punah shantoditau tulyapratyayau chittasyaikagrataparinamah
The one-pointedness of the Chitta is when it grasps in one, the past and present.
How are we to know that the mind has become concentrated? Because time will vanish. The more time vanishes the more concentrated we are. In common life we see that when were are interested in a book we do not note the time at all, and when we leave the book we are often surprised to find how many hours have passed. All time will have the tendency to come and stand in the one present. So the definition is given, when the past and present come and stand in one, the more concentrated the mind.
13. etena
bhootendriyeshu dharmalakshanavastha
parinama vyakhyatah
By this is explained the threefold transformations of form, time and state, in fine or gross matter, and in the organs.
By this the threefold changes in the mind-stuff as to form, time, and state are explained. The mind-stuff is changing into Vrttis, this is change as to form. To be able to hold the changes to the present time is change as to time. To be able to make the mind-stuff go to the past forms giving up the present even, is change as to state. The concentrations taught in the preceding aphorisms were to give the Yogi a voluntary control over the transformations of his mind-stuff which alone will enable him to make the Samyama before named.
14.shantoditavyapadeshyadharmanupati dharmi
That which is acted upon by transformations, either past, present or yet to be manifested, is the qualified.
That is to say, the qualified is the substance which is being acted upon by time and by the Samskaras, and getting changed and being manifested all the time.
15. kramanyatvan parinamanyatve hetuh
The succession of changes is the cause of manifold evolution.
16.parinamatrayasanyamadatitanagatajnanam
By making Samyama on the three sorts of changes comes the knowledge of past and future.
We must not lose sight of the first definition of Samyama. When the mind has attained to that state when it identifies itself with the internal impression of the object, leaving the external, and when, by long practice, that is retained by the mind, and the mind can get into that state in a moment, that is Samyama. If a man in that state wants to know the past and future he has to make a Samyama on the changes in the Samskaras. Some are working now at present, some have worked out, and some are waiting to work; so by making a Samyama on these he knows the past and future.
17. shabdarthapratyayanam itaretaradhyasat sankarah tatpravibhagasanyamat sarvabhootarutajnanam
By making Samyama on word, meaning, and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds.
The word represents the external cause, the meaning represents the internal vibration that travels to the brain through the channels of the Indriyas, conveying the external impression to the mind, and knowledge represents the reaction of the mind, with which comes perception. These three confused, make our sense objects. Suppose I hear a word; there is first the external vibration, next the internal sensation carried to the mind by the organ of hearing, then the mind reacts, and I know the word. The word I know is a mixture of the three, vibration, sensation, and reaction. Ordinarily these three are inseperable; but by practice the Yogi can separate them. When a man has attained to this, if he makes a Samyama on any sound, he understands the meaning which that sound was intended to express, whether it was made by man or by any other animal.
18. sanskarasakshatkaranat poorvajatijnanam
By perceiving the impressions, knowledge of past life.
Each experience that we have comes in the form of a wave in the Chitta, and this subsides and becomes finer and finer, but is never lost. It remains there in minute form, and if we can bring this wave up again, it becomes memory. So, if the Yogi can make a Samyama on these past impressions in the mind, he will begin to remember all his past lives.
19. pratyayasy parachittajnanam By making Samyama on the signs in another’s both knowledge of that mind comes.
Suppose each man has particular signs on his body, which differentiate him from others; when the Yogi makes a Samyama on these signs peculiar to a certain man he knows the nature of the mind of that person.
20. na cha tat salambanan,tasyavishayibhootatvat
But not its contents, that not being the object of the Samyama.
He would not know the contents of the mind by making a Samyama on the body. There would be required a twofold Samyama, first on the signs in the body, and then on the mind itself. The Yogi would then know everything that is in that mind, past, present, and future.
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