Chapter 2.6 Flashcards
Patañjali Yoga-Sûtra (26 cards)
I.1 atha yogânusâsanam
atha = now
yoga = process of yoking; union
ânusâsanam = teaching, exposition
Now begins the teachings of yoga
I.2 yogas citta-vritti-nirodhah
yogas = process of yoking; union
citta = consciousness
vritti = patterning, turnings, movements
nirodhah = stilling, cessation, restriction
Yoga is state of mind where vrittis of mind are restrained.
I.3 tadâ drastuh svarûpe ‘vasthânam
tadâ = then drastuh = seer, witness, pure awareness svarûpe = own essence, identity avasthânam = state of abiding Then, pure awareness can abide in its very nature.
I.4 vrtti-sârûpyam itaratra
vritti = patterning, turnings, movements
sârûpyam = identification, conformity
itaratra = otherwise
Otherwise, awareness takes itself to be the patterns of consciousness.
I.5 vrittayah pancatayyah klistâklistâh
vrittayah = patterning, turnings, movements
pancatayyah = fivefold
klista = hurtful
aklistâh = benign
There are five types of patterns, including both hurtful and benign
I.6 pramâña-viparyaya-vikalpa-nidrâ-smrtayah
pramâña = right perception viparyaya = misperception, error vikalpa = conceptualization nidrâ = sleep smrtayah = memory, remembering They are right perception, misperception, conceptualization, deep sleep, and remembering.
I.7 pratyashânumânâgamâh pramâñâni
pratyaksha = percept, sensory input
anumâna = inference
âgamâh = testimony from a teacher or traditional texts
pramâñâni = accurate perception
Right perception arises from direct observation, inference, or the words of others.
I.8 viparyayo mithyâjnânam atad-rupa-pratistham
viparyayah = misperception, error mithyâ = false jnânam = knowledge atad = not that rupa = form pratistham = based on Misperception is false knowledge, not based on what actually is.
I.9 sabda-jnânânupâtî vastu-sûnyo vikalpah
sabda = verbal, linguistic jnâna = knowledge anupâtî = following, relying upon vastu = object, substance sûnyaï = empty vikalpah = conceptualization Conceptualization derives from linguistic knowledge, not contact with real things.
I.10 abhâva-pratyayâlambanâ vrttir nidrâ
abhâva = non-existence, non-becoming
pratyaya = perception, thought, intention, representation
âlambanâ = resting on
vrttih = patterning
nidrâ = sleep
Deep sleep is a pattern grounded in the perception that nothing exists.
I.11 anubhûta-visayâsampramosah smrtih
anubhûta = experienced
visaya = object (of experience), phenomenon
asampramosah = not allowing to steal away
smrtih = memory, remembering
Remembering is the retention of experiences.
I.12 abhyâsa-vairâgyâbhyâm tan-nirodhaï
abhyâsa = practice, action, method
vairâgyâbhyâm = dispassion, non-reaction, non-attachment
tad = these
nirodhah = stilling, cessation, restriction
Both practice and non-reaction are required to still the patterning of consciousness.
II.46 sthira-sukham âsanam
sthira = steady, stable
sukham = happiness
âsanam = posture
The postures of meditation should embody steadiness and ease.
II.47 prayatna-saithilyânanta-samâpattibhyâm
prayatna = effort
saithilya = relaxation
ananta = endless, boundless
samâpattibhyâm = coalescence, unified contemplation
This occurs as all effort relaxes and coalescence arises, revealing that the body and the infinite
universe are indivisible.
II.48 tato dvandvânabhighâtah
tatah = therefore, from these, from that
dvandva = play of opposites, dualities
anabhighâtah = insulation, being beyond disturbance
Then, one is no longer disturbed by the play of opposites.
II.49 tasmin sati svâsa-prasvâsayor gati-vicchedah prâñâyâmah
tasmin = in this sati = existing svâsa = inhalation prasvâsayoh= exhalation gati = flow vicchedah = cessation, interruption prâñâyâmah = breath regulation With effort relaxing, the flow of inhalation and exhalation can be brought to a standstill; this is called breath regulation.
II.50 bâhyâbhyantara-stambha-vrittir desa-kâla-sankhyâbhih-paridrsto dîrgha-sûksmah
bâhya = external
abhyantara = internal
stambha = stationary
vrittih = patterning, turnings, movements
desa = place
kâla = time
sankhyâbhih = number
paridrsto = observed, measured, scrutinized
dîrgha = long
sûkshmah = subtle
As the movement patterns of each breath - inhalation, exhalation, lull - are observed as to duration, number, and area of focus, breath becomes spacious and subtle.
II.51 bâhyâbhyantara-visayâksepî caturthah
bâhya = external
abhyantara = internal
visaya = object (of experience), phenomenon
âksepî = transcending
caturthah = fourth
As realization dawns, the distinction between breathing in and out falls away.
III.1 desa-bandhas cittasya dhârañâ
desa = place bandhah = binding cittasya = consciousness dhârañâ = concentration Concentration locks consciousness on a single area.
III.2 tatra pratyayaika-tânatâ dhyânam
tatra = there, in that
pratyaya = perception, thought, intention, representation
eka = one
tânatâ = extension, stretching
dhyânam = meditative absorption
In meditative absorption, the entire perceptual flow is aligned with that object
III.3 tad evârtha-mâtra-nirbhâsah svarûpa-sûnyam iva samâdhih
tad = its, that eva = thus artha = meaning, purpose, approach mâtra = only nirbhâsah = shining sva = own rûpa = form sûnyam = empty iva = like, thus, as it were samâdhiï = oneness, integration When only the essential nature of the object shines forth, as if formless, integration has arisen.
II.29 yama-niyamâsana-prâñâyâma-pratyâhâra-dhârañâ-dhyâna-samâdhayo ‘stâv angâni
yama = external discipline niyama = internal discipline âsana = posture prâñâyâma = breath regulation pratyâhâra = withdrawal of the senses dhârañâ = concentration dhyana = meditative absorption samâdhayaï = oneness, integration astâu = eight angâni = limbs The eight components of yoga are external discipline, internal discipline, posture, breath regulation, concentration, meditative absorption, and integration.
II.30 ahimsâ-satyâsteya-brahmacaryâparigrahâ yamâh
ahimsâ = not harming satya = truthfulness, truth asteya = not stealing brahmacarya = celibacy, impeccable conduct aparigrahâ = not being acquisitive yamâh = external discipline The five external disciplines are not harming, truthfulness, not stealing, celibacy, and not being acquisitive.
II.32 sauca-santosa-tapah-svâdhyâyesvara-prañidhânâni niyamâh
sauca = purity
santosa = contentment
tapah = heat, intensity of discipline, austerity
svâdhyâya = self-study
îsvara = divine ideal of pure awareness
prañidhânâni = surrender, dedication, application, alignment
niyamâh = internal discipline
The five internal disciplines are bodily purification, contentment, intensity, self-study, and
orientation toward the ideal of pure awareness.
