← All padasSearch

Sādhana Pāda

On practice · 55 of 55 sutras

  1. 2.1तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगःtapaḥ-svādhyāyeśvara-praṇidhānāni kriyā-yogaḥAusterity, self-study, and surrender to the Lord constitute the yoga of action.
  2. 2.2समाधिभावनार्थः क्लेशतनूकरणार्थश्चsamādhi-bhāvanārthaḥ kleśa-tanū-karaṇārthaś caIt is practiced to cultivate absorption and to weaken the afflictions.
  3. 2.3अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाःavidyāsmitā-rāga-dveṣābhiniveśāḥ kleśāḥIgnorance, egoism, attachment, aversion, and clinging to life are the afflictions.
  4. 2.4अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्avidyā kṣetram uttareṣāṃ prasupta-tanu-vicchinnodārāṇāmIgnorance is the field for the others, whether dormant, attenuated, interrupted, or fully active.
  5. 2.5अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्याanityāśuci-duḥkhānātmasu nitya-śuci-sukhātma-khyātir avidyāIgnorance is taking the impermanent, impure, painful, and non-self to be permanent, pure, pleasant, and the self.
  6. 2.6दृग्दर्शनशक्त्योरेकात्मतेवास्मिताdṛg-darśana-śaktyor ekātmatevāsmitāEgoism is treating the power of the seer and the power of seeing as if they were a single self.
  7. 2.7सुखानुशयी रागःsukhānuśayī rāgaḥAttachment follows upon pleasure.
  8. 2.8दुःखानुशयी द्वेषःduḥkhānuśayī dveṣaḥAversion follows upon pain.
  9. 2.9स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशःsvarasavāhī viduṣo 'pi tathārūḍho 'bhiniveśaḥClinging to life, sustained by its own momentum, is rooted even in the wise.
  10. 2.10ते प्रतिप्रसवहेयाः सूक्ष्माःte pratiprasava-heyāḥ sūkṣmāḥIn their subtle form, these afflictions are overcome by resolving them back into their source.
  11. 2.11ध्यानहेयास्तद्वृत्तयःdhyāna-heyās tad-vṛttayaḥTheir active modifications are overcome through meditation.
  12. 2.12क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयःkleśa-mūlaḥ karmāśayo dṛṣṭādṛṣṭa-janma-vedanīyaḥThe deposit of karma, rooted in the afflictions, is experienced in present and future births.
  13. 2.13सति मूले तद्विपाको जात्यायुर्भोगाःsati mūle tad-vipāko jāty-āyur-bhogāḥWhile the root exists, it ripens into the kind of birth, the span of life, and the experiences.
  14. 2.14ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्te hlāda-paritāpa-phalāḥ puṇyāpuṇya-hetutvātThey bear fruits of delight or anguish, according to whether their cause is virtue or vice.
  15. 2.15परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनःpariṇāma-tāpa-saṃskāra-duḥkhair guṇa-vṛtti-virodhāc ca duḥkham eva sarvaṃ vivekinaḥFor the discerning, all is suffering — because of the pains of change, anxiety, and latent impressions, and because the activities of the guṇas conflict.
  16. 2.16हेयं दुःखमनागतम्heyaṃ duḥkham anāgatamThe suffering yet to come is to be avoided.
  17. 2.17द्रष्टृदृश्ययोः संयोगो हेयहेतुःdraṣṭṛ-dṛśyayoḥ saṃyogo heya-hetuḥThe conjunction of the seer and the seen is the cause of the suffering to be avoided.
  18. 2.18प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्prakāśa-kriyā-sthiti-śīlaṃ bhūtendriyātmakaṃ bhogāpavargārthaṃ dṛśyamThe seen has the nature of illumination, activity, and inertia; it consists of elements and senses, and exists for experience and liberation.
  19. 2.19विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणिviśeṣāviśeṣa-liṅga-mātrāliṅgāni guṇa-parvāṇiThe particularized, the unparticularized, the merely-marked, and the unmarked are the stages of the guṇas.
  20. 2.20द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यःdraṣṭā dṛśi-mātraḥ śuddho 'pi pratyayānupaśyaḥThe seer is pure seeing alone; though pure, it beholds through the mind's cognitions.
  21. 2.21तदर्थ एव दृश्यस्यात्माtad-artha eva dṛśyasyātmāThe very being of the seen exists only for the sake of the seer.
  22. 2.22कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात्kṛtārthaṃ prati naṣṭam apy anaṣṭaṃ tad-anya-sādhāraṇatvātFor the one whose purpose is accomplished, the seen is as if gone, yet it is not destroyed, since it remains common to others.
  23. 2.23स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगःsva-svāmi-śaktyoḥ svarūpopalabdhi-hetuḥ saṃyogaḥConjunction is the means of recognizing the true nature of the powers of the owned and its owner.
  24. 2.24तस्य हेतुरविद्याtasya hetur avidyāIts cause is ignorance.
  25. 2.25तदभावात्संयोगाभावो हानं तद्दृशेः कैवल्यम्tad-abhāvāt saṃyogābhāvo hānaṃ tad dṛśeḥ kaivalyamWith the disappearance of ignorance, the conjunction ceases; that removal is the liberation (kaivalya) of the seer.
  26. 2.26विवेकख्यातिरविप्लवा हानोपायःviveka-khyātir aviplavā hānopāyaḥUnwavering discriminative discernment is the means to that removal.
  27. 2.27तस्य सप्तधा प्रान्तभूमिः प्रज्ञाtasya saptadhā prānta-bhūmiḥ prajñāFor such a one, insight at the final stage is sevenfold.
  28. 2.28योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेःyogāṅgānuṣṭhānād aśuddhi-kṣaye jñāna-dīptir ā viveka-khyāteḥBy practicing the limbs of yoga, impurity dwindles and knowledge shines, up to discriminative discernment.
  29. 2.29यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानिyama-niyamāsana-prāṇāyāma-pratyāhāra-dhāraṇā-dhyāna-samādhayo 'ṣṭāv aṅgāniRestraints, observances, posture, breath-regulation, sense-withdrawal, concentration, meditation, and absorption are the eight limbs.
  30. 2.30अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाःahiṃsā-satyāsteya-brahmacaryāparigrahā yamāḥNon-violence, truthfulness, non-stealing, continence, and non-possessiveness are the restraints.
  31. 2.31जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्jāti-deśa-kāla-samayānavacchinnāḥ sārvabhaumā mahā-vratamUnconditioned by class, place, time, or circumstance, and universal, they constitute the great vow.
  32. 2.32शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाःśauca-saṃtoṣa-tapaḥ-svādhyāyeśvara-praṇidhānāni niyamāḥPurity, contentment, austerity, self-study, and surrender to the Lord are the observances.
  33. 2.33वितर्कबाधने प्रतिपक्षभावनम्vitarka-bādhane pratipakṣa-bhāvanamWhen unwholesome thoughts oppress, cultivate their opposites.
  34. 2.34वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्vitarkā hiṃsādayaḥ kṛta-kāritānumoditā lobha-krodha-moha-pūrvakā mṛdu-madhyādhimātrā duḥkhājñānānanta-phalā iti pratipakṣa-bhāvanamUnwholesome thoughts such as violence — whether done, caused, or approved; preceded by greed, anger, or delusion; mild, moderate, or intense — bear endless fruits of pain and ignorance: thus one cultivates the opposite.
  35. 2.35अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागःahiṃsā-pratiṣṭhāyāṃ tat-sannidhau vaira-tyāgaḥWhen non-violence is firmly established, hostility is abandoned in that one's presence.
  36. 2.36सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम्satya-pratiṣṭhāyāṃ kriyā-phalāśrayatvamWhen truthfulness is established, one's words come to be borne out by their results.
  37. 2.37अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्asteya-pratiṣṭhāyāṃ sarva-ratnopasthānamWhen non-stealing is established, all riches present themselves.
  38. 2.38ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभःbrahmacarya-pratiṣṭhāyāṃ vīrya-lābhaḥWhen continence is established, vigour is gained.
  39. 2.39अपरिग्रहस्थैर्ये जन्मकथन्तासंबोधःaparigraha-sthairye janma-kathantā-saṃbodhaḥWhen non-possessiveness is steady, there arises full understanding of the how and why of birth.
  40. 2.40शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गःśaucāt svāṅga-jugupsā parair asaṃsargaḥFrom purity comes distaste for one's own body and non-contact with others.
  41. 2.41सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि चsattva-śuddhi-saumanasyaikāgryendriya-jayātma-darśana-yogyatvāni caAnd (from purity come) clarity of mind, cheerfulness, one-pointedness, mastery of the senses, and fitness for the vision of the self.
  42. 2.42संतोषादनुत्तमः सुखलाभःsaṃtoṣād anuttamaḥ sukha-lābhaḥFrom contentment comes unsurpassed happiness.
  43. 2.43कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसःkāyendriya-siddhir aśuddhi-kṣayāt tapasaḥThrough austerity, impurity is destroyed and the body and senses attain perfection.
  44. 2.44स्वाध्यायादिष्टदेवतासंप्रयोगःsvādhyāyād iṣṭa-devatā-saṃprayogaḥFrom self-study comes communion with one's chosen deity.
  45. 2.45समाधिसिद्धिरीश्वरप्रणिधानात्samādhi-siddhir īśvara-praṇidhānātFrom surrender to the Lord comes the attainment of absorption.
  46. 2.46स्थिरसुखमासनम्sthira-sukham āsanamPosture should be steady and comfortable.
  47. 2.47प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम्prayatna-śaithilyānanta-samāpattibhyāmIt is mastered by relaxing effort and merging with the infinite.
  48. 2.48ततो द्वन्द्वानभिघातःtato dvandvānabhighātaḥFrom that, one is no longer assailed by the pairs of opposites.
  49. 2.49तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामःtasmin sati śvāsa-praśvāsayor gati-vicchedaḥ prāṇāyāmaḥThat being attained, breath-regulation is the stopping of the movement of inhalation and exhalation.
  50. 2.50बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मःbāhyābhyantara-stambha-vṛttir deśa-kāla-saṃkhyābhiḥ paridṛṣṭo dīrgha-sūkṣmaḥIn its external, internal, and suspended operations, regulated by place, time, and number, it becomes long and subtle.
  51. 2.51बाह्याभ्यन्तरविषयाक्षेपी चतुर्थःbāhyābhyantara-viṣayākṣepī caturthaḥThe fourth prāṇāyāma transcends both the external and internal spheres.
  52. 2.52ततः क्षीयते प्रकाशावरणम्tataḥ kṣīyate prakāśāvaraṇamFrom that, the covering over the inner light dwindles away.
  53. 2.53धारणासु च योग्यता मनसःdhāraṇāsu ca yogyatā manasaḥAnd the mind becomes fit for the practices of concentration.
  54. 2.54स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारःsva-viṣayāsaṃprayoge cittasya svarūpānukāra ivendriyāṇāṃ pratyāhāraḥWithdrawal is the senses disengaging from their objects and, as it were, taking on the nature of the mind.
  55. 2.55ततः परमा वश्यतेन्द्रियाणाम्tataḥ paramā vaśyatendriyāṇāmFrom that comes the highest mastery over the senses.