Yoga Sutras of Patanjali

Book One Book on Contemplation

1 Now the exposition of Yoga is being made.

2 The restraint of the modifications of the mind-stuff is Yoga .

Pantajali has given the definition of Yoga and at the same time the practice.

3 Then the seer(Self) abides in its own nature.

When the mind ceases to create thought forms or when the citta is completely free
from vrttis, it becomes clear as a still lake and you see your true Self.

4 At other times (the self appears to) assume the forms of the mental modifications.

Without any identification, who are you? When you understand that, you will see we
are all the same. Only then can we love our neighbors as your own Self. Otherwise, how is it
possible? Yoga is based on self-reformation, self-control, and self-adjustment.

5 There are five kinds of mental modifications which are either painful or painless.

We must watch carefully the moment a thought-form arises in the mind. We become
analysts. This itself is Yoga practice- watching our own thoughts and analyzing them.

6 They are right knowledge, misconception, verbal delusion, sleep and memory.

7 The sources of right knowledge are direct perception, inference, and scriptural testimony.

You are going to dispose of all the thoughts as garbage, no doubt, whether good or bad,
right or wrong, so that the mind will be free from modifications. Before that, it makes it easier
to dispose of them if we sort them first. Oh, youre not going to empty me completely. At least
you are giving something back to me The mind has to be tricked like that.

8 Misconception occurs when knowledge of something is not based upon its true form.

9 An image that arises on hearing mere words without any reality (at its basis) is verbal
delusion.

10 That mental modification supported by cognition of nothingness is sleep.

We have the thought of having no thought during sleep.

11 When a mental modification of an object previously experienced and not forgotten comes
back to consciousness, that is memory.

So, these are the five kinds of Vrttis, or thought forms, that must be controlled to make
the mind void and to allow the inner peace to shine through. Knowing this, our question is,
How can we control these vrttis(thought forms)? It is easy to say Control the mind. But the
mind seems to be controlling us.

12 These mental modifications are restrained by practice and non-attachment.

On the positive side, you practice. On the other side, you dethatch yourself from the
cause for these modifications. Pat Anjali gives both a positive and negative approach to thought
control, which he proceeds to elucidate in the following sutras.

13 Of these two, effort toward steadiness of mind is practice.

Here Pat Anjali means continuous practice, not just for one or two days. You must
always be at it, not just for a few minutes a day and then allowing the mind to have its own free
time all the other hours. It means you become eternally watchful, scrutinizing every thought,
every word, and every action. How? Patanjali gives us three qualifications:

14 Practice becomes firmly grounded when well attended to for a long time, without break and
in all earnestness.

The first qualification for the practice is that it should be done for a long time. It also
should be done without break. It must be continuous practice. The last qualification is in all
earnestness. That means with full attention, with the entire application of your mind and with
full faith. Let us not sow a seed today and dig it up tomorrow to see how much the root went
down. We need these three qualities: patience, devotion, and faith.

15 The consciousness of self-mastery in one who is free from craving from objects seen or
heard about is non-attachment.

16 When there is non-thirst for even the gunas(constituents of Nature) due to the realization of
the Purusa(True Self), that is supreme non-attachment.

You cant just go into the mind and erase impressions. But they themselves get erased
at one point. When? When you succeed in going within and realizing the peace and joy of your
own self. The moment you understand yourself as the true Self, you find such peace and bliss
that the impressions of the petty enjoyments you experienced before become as ordinary
specks of light in front of a brilliant sun. You lose all interest in them permanently. That is the
highest non-attachment.
 Although it is only the reflection, it is almost the same as the original. Once that steady
reflection is achieved, the true experience will happen automatically. You need not to anything
more to get it. The mind automatically ceases to exist, and all that remains is the original peace
and joy which we call God or the Self.

Achieve supreme Vairagya first, then enjoy. That is the secret success in life. One who
does this will always succeed. That is our goal and birthright, nothing less than that.

17 Samprajnata Samadhi is accompanied by reasoning, reflecting, rejoicing and pure I-am-ness.

Patanjali sees yoga as a rigorous science and never hesitates to give all the aspects of
the practice and their ramifications.

The practice of Samadhi only becomes possible after a person has achieved perfection
in concentration and meditation The mind must have acquired one-pointedness and have been
brought completely under control, because the entire mind must be used in the practice of
Samadhi.

In this and the following sutra Patanjali talks about two kinds of Samadhi:
Samprajnata(distinguished) and asamprajnata(undistinguished). Ppatanjali further divides the
samprajnata Samadhi into four forms. To understand them we must understand the make-up
of what he calls nature, or prakrti. According to Patanjali, Prakrti also has four divisions: very
gross material: the subtle elements called the tanmatras, which ultimately express as the
concrete forms which you see; and mind-stuff(cita), and the ego or individuality.

So, Samadhi is practiced first on the gross objects(Savitarka Samadhi), then on the
subtle elements(savicara Samadhi), then on the mind devoid of any object except its own joy- in
other words, on the sattvic mind (sa-ananda Samadhi)- and finally on the I feeling alone (sa-
asmita Samadhi). There is a gradation because you cant immediately contemplate the very
subtle. First you must train the mind to focus on something concrete. When the mind is focused
on a concrete object, that is called Savitarka Samadhi. Remember that at this point the mind is
already well under control. The moment the purely focused mind contemplates an object, it
goes to very depths of that object and understands every particle of it. A focused mind gains
power, and when that powerful mind concentrates on an object, the entire knowledge of that
object is revealed to it. Unless you understand the Prakrti very well, you cant get out of it. You
cant just ignore it or set it aside. Thats why the four stages of Sampajnata Samadhi are to be
practiced first, one after the other.

But there is a danger in samprajnata Samadhi also. It is to be practiced, but we must

face the danger of it. That is why you must prepare yourself with purity and selflessness.
Otherwise, you will be in danger with your new-found powers. Take, for example, Jesus, who
could heal sick and rippled people. He sued his powers to bring good to others, but he never
used the same force to save himself when he was to be crucified. If he wanted to, he could
have done it, but he didnt. That means that these mysterious forces should not be used for
selfish purposes.

18 By the firmly convinced practice of the complete cessation of mental modifications, the
impressions only remain. This is the other Samadhi(asamprajnata Samadhi).

19 Those who merely leave their physical bodies and attain the state of celestial deities, or
those who get merged in Nature, have rebirth.

20 For the others, this asamprajnata Samadhi could come through faith, vigor, memory,
contemplation, and/discernment.

21 To the Keen and intent practitioner this (Samadhi) comes very quickly.

22 The time necessary for success further depends on whether the practice is mild, medium, or
intense.

23 Or(Samadhi is attained) by devotion with total dedication to Isvara.

24 Isvara is the supreme Purusa (self, soul) unaffected by any afflictions, actions, fruits of
actions, or by any inner impressions of desires.

25 In Isvara is the complete manifestation of the seed of omniscience.

26 Unconditioned by time, Isvara is the teacher of even the most ancient teacher.

In our ordinary lived we have Yoga(Union) with nature but now we want Yoga with God.
We have union always, but our union with Prakrti should be changed to union with God. Union
with God is the real Yoga. Yoga can be seen as the basis of all religions. With the light of Yogic
understanding you can walk into even the difficult corners of the scriptures and understand
every religion well.

27 The word expressive of Isvara is the mystic sound OM[OM is Gods name as well as form.]

28 To repeat it with reflection upon its meaning is an aid.

By repeating it constantly, a part of the mind gets linked to that. Do not bother about
the meaning in the beginning. Let the repetition become a constant habit. The basis of all
mantras is OM. For different purposes, you use different mantras which are all part and parcel
of the original cosmic sound vibration OM.

29 From this practice all the obstacles disappear and simultaneously dawns knowledge of the
inner Self.
30 Disease, dullness, doubt, carelessness, laziness, sensuality, false perception, failure to reach
firm ground and slipping from the ground gained- these distractions of the mind-stuff are the
obstacles.

31 Accompaniments to the mental distractions include distress, despair, trembling of the body,
and disturbed breathing.

32 The practice of concentration of a single subject[or the use of one technique] is the best way
to prevent the obstacles and their accompaniments.

33 By cultivating attitudes of friendliness toward the happy, compassion for the unhappy,
delight in the virtuous and disregard toward the wicked, the mind-stuff retains its undisturbed
calmness.

It will be very helpful in keeping a peaceful mind in daily life. Just trying to follow this
one sutra very well and you will see its efficacy. This sutra can be the guiding light to keep the
mind serene always. Our goal can be to keep the serenity of our minds. These four keys are
always with you in your pocket. If you use the right key with the right person or situation, you
will always retain your peace. Nothing in the world can upset you then. Remember, our goal is
to keep a serene mind. From the very beginning of Patanjalis sutras we are reminded of that.
This sutra will help us a lot.

34 Or that calm is retained by the controlled exhalation or retention of the breath.

This is pranayama, or the control of the movement of the prana, which we experience
through breathing. Watching a regulating the breath. He says that to bring peace to the mind,
watch and regulate the breath. We see that in our everyday life if your mind is agitated, you will
be breathing heavily. So, in the reverse way, if you regulate the prana you regulate the mind
automatically also. Whatever be the agitation of the mind, regulations the breath will help.

35 Or the concentration on the subtle sense perceptions can cause steadiness of mind.

36 Or by concentrating on the supreme, ever blissful light within.

37 Or by concentrating on a great sound mind which is totally freed from attachment to sense
objects.

38 Or by concentrating on an experience had during dream or deep sleep.

39 Or by meditating on anything one chooses that is elevating.

40 Gradually, ones mastery in concentration extends from the primal atom to the greatest
magnitude.
41 Just at the naturally pure crystal assumes shapes and colors of objects near it, so the yogis
mind, with its totally weakened modification, becomes clear and balances and attains the state
devoid of differentiation between knower, knowable, and knowledge. This culmination of
meditation is Samadhi.

42 The Samadhi in which name, form and knowledge of them is mixed is called savitarka
Samadhi, or Samadhi with deliberation.

43 When the memory is well purified, the knowledge of the object of concentration shines
alone, devoid of the distinction of name and quality. This is nirvatarka Samadhi, or Samadhi
without deliberation.

44 In the same way, both savicara(reflective) and nirvicara (super or non-reflective) Samadhi,
which are practiced upon subtle objects, are explained.

45 the subtlety of possible objects of concentration ends only at the undefinable.

46 Each of the above kinds of Samadhi are sabija (with seed), which could bring one back into
or mental disturbance.

In all these Samadhis, the goal has not yet been reached. The impressions of your mind
are still there. All your desires are still in the seed form, not completely fried, because you have
not completely purified the mind. Blessed are the pure; they shall see God. If you are serious
about this business and want to go deep into meditation, take care to have a clean mind.
Otherwise, you are not going to get it.

47 In the purity of nirvacara Samadhi, the supreme Self shines.

48 This is rtambhara prajna, or the absolute true consciousness.

49 This special truth is totally different from knowledge gained by hearing, studying of scripture
or inference.

You can check your experience with the scriptures or through the word of sages and
saints, but it is known by you through your own experience. Until then, all you have heard and
read and visualized will be by your own mind. Experiencing God is something that is genuine
and comes only when you transcend the mind. God cannot be understood by the mind,
because mind is matter; and matter cannot possible understand something subtler than
matter.

50 The impressions produced by this Samadhi wipes out all other impressions.

51 When even this impression is wiped out, every impression is totally wiped out and there is
nirbija(seedness) Samadhi.
Book Two Concerned with the Practice of Yoga

1 Accepting pain as help for purification, study of spiritual books and surrender to the Supreme
Being constitute Yoga in practice.

2 They help us minimize obstacles and attain Samadhi.

3 Ignorance, egoism, attachment, hatred, and clinging to bodily life are the five obstacles.
4 Ignorance is the field for the others mentioned after it, whether they be dormant, feeble,
intercepted, or sustained.

5 Ignorance is regarding the impermanent as permanent, the impure as pure, the painful as
pleasant and the non-Self as the Self.

6 Egoism is the identification, as it were, of the power of the Seer(purusa) With that of the
instrument of seeing[body-mind].

All practices of yoga are to remove the lowercase i and turn it into the uppercase I. How
simple it is.

7 Attachment is that which follows identification with pleasurable experiences.

8 Aversion is that which follows identification with painful experiences.

9 Clinging to life, flowing by its own potency [due to past experiences], exists even in the wise.

10 In subtle form, these obstacles can be destroyed by resolving them back into their primal
cause [the ego].

11 In the active state, they can be destroyed by meditation.

12 The womb of Karmas (actions and reactions) has its root in these obstacles, and the karmas
bring experiences in the seen[present] or in the unseen[future] births.

13 With the existence of the root, there will be fruits also: namely the births of different species
of life, their life spans, and experiences.

14 The karmas bear fruit of pleasure and pain caused by merit and demerit.

15 To the one of discrimination, everything is painful in deed, due to its consequences: the
anxiety and fear over losing what is gained; the resulting impressions left in the mind to create
renewed cravings; and the constant conflict among the three gunas, which control the mind.
16 Pain that has not yet come is avoidable.

17 The cause of that avoidable pain is the union of the Seer and the Seen.

18 The seen is of the nature of the gunas: illumination, activity, and inertia; and consists of the
elements and sense organs, whose purpose is to provide both experiences and liberation to the
Purusa.

19 The stages of the gunas are specific, non-specific, defined, and undefinable.
20 The Seer is nothing more but the power of seeing which, although pure, appears to see
through the mind.

21 The seen exists only for the sake of the Seer.

22 Although destroyed for one who has attained liberation, it [the seen] still exists for others,
being common to them.

23 The union of the Owner and the Owned causes recognition of the nature and powers of
them both.

24 The cause of this union is Ignorance.

25 Without this ignorance, no such union occurs. This is the independence of the Seer.

26 Uninterrupted discriminative discernment is the method for its removal.

27 Ones wisdom in the final stage is sevenfold. [One experiences the end of 1) the desire to
know anything more; 2) the desire to stay away from anything; 3) the desire to gain anything
new; 4) the desire to do anything 5) sorrow; 6) fear; 7) delusion.]

28 By the practice of the limbs of yoga, the impurities dwindle away and there dawns the light
of wisdom, leading to discriminative discernment.

29 The eight limbs of Yoga are:

1. Abstinence
2. Observance
3. Posture Practice
4. Breath control
5. Sense withdrawal
6. Concentration
7. Meditation
8. Contemplation, absorption, super conscious state(Samadhi)

30 Abstinence consists of nonviolence, truthfulness, non-stealing, continence, and non-greed.

31 These vows are universal, no limited by class, place, time or circumstance.

32 Observance consists of purity, contentment, accepting but not causing pain, study of
spiritual books and worship of God[self-surrendering.]

33 When disturbed by negative thoughts, opposite(positive) ones should be thought of. This is
pratipaska Bhavana.

34 When negative thoughts or acts such as violence, etc. are done, caused to be done or evens
approved of whether incited by greed, anger, or infatuation-whether indulged by the mild,
medium, or extreme intensity, they are based on ignorance and bring certain pain. Reflecting
upon this is also pratipaksa bhavana.

35 In the presence of one firmly established in non-violence, all hostilities cease.

36 To one established in truthfulness, actions and their results become subservient.

37 To one established in non-stealing, all wealth comes.

38 To one established in continence, vigor is gained.

39 When non-greed is confirmed, a thorough illumination of the how and why of ones birth
comes.

40 By purification arises dis for ones own body and for contact with other bodies.

41 Moreover, one gains purity over sattva (the sentient aspect over the three gunas)
cheerfulness of mind, one pointedness, mastery over the senses and fitness for Self-realization.

42 By contentment, supreme joy is gained.

43 By austerity, impurities of body and senses are destroyed and occult powers gained.

44 By study of spiritual books comes communion with ones chosen deity.

45 By total surrender to God, Samadhi is attained.

46 Asana is a steady, comfortable posture.

Asana means the posture that brings comfort and steadiness. If you can achieve one
pose, that is enough. To achieve a meditative pose, we may practice many preliminary cultural
poses. That is why Hatha Yoga was created. This is also why the yogic diet was formed, to make
postures steady and comfortable.
47 By lessening the natural tendency for restlessness and by meditating on the infinite, posture
is mastered.

48 Thereafter, one is not disturbed by the dualities.

49 That [firm posture] being acquired, the movement of inhalation and exhalation should be
controlled. This is pranayama.

50 The modifications of the life-breathe are either external, internal or stationary. They are to
be regulated by space, time, and number and are either long or short.

51 There is a fourth kind of pranayama that occurs during concentration on an internal or

external object.

52 As its result, the veil over the inner Light is destroyed.

53 And the mind becomes fit for concentration

54 When the senses withdraw themselves from the objects and imitate, is it were, the name of
the mind-stuff, this is pratyaharah.

55 Then follows supreme mastery over the senses.

Book Three Portion of Accomplishments

1 Concentration is the binding of the mind to one place, object or idea.

2 Meditation is the continues flow of cognition toward that object.

3 Samadhi is the same meditation when there is the shining of the object alone, devoid of form.

4 The practice of these three upon one object is called samyamah (quintessential concentration
of mind.

5 By the mastery of Samyama comes the light of knowledge.

6 Its practice is to be accomplished in stages.

7 These three are more internal than the preceding five limbs.

8 Even these three are eternal to the seedless Samadhi.

9 These impressions which normally arise are made to disappear by the appearance of
suppressive efforts, which in turn create new mental modifications. The movement of
conjunction of mind and new modifications is nirodha parinamah (suppression/checked
transformation/development.

10 The flow of nirodha parinamah becomes steady through habit.

11 When there is a decline is distractedness and appearance of one-pointedness, then comes

Samadhi parinamah (development in Samadhi).

12 Then again when the subsiding past and rising present images are identical, there is one
pointedness.

13 By this [what has been said in the preceding three sutras], the transformations of the visible
characteristics, time factors and the conditions of elements and senses are also described.

14 It is the substratum that by nature goes through latent, uprising and unmanifested phases.

15 The succession of these different phases is the cause of the differences in stages of
evolution.

16 By practicing samyama on the three stages of evolution comes knowledge of past and
future.

17 A word, its meaning and the idea behind it are normally confused because of the
superimposition upon one another. By samyama on the word [or sound] produced by any
being, knowledge of its meaning is obtained.

18 By direct perception, through samyama, of ones mental impressions, knowledge of past

birth is obtained.

19 By samyama on the distinguishing signs of others bodies, knowledge of their mental images
is obtained.

20 But this does not include the support of the persons mind [ such as the motive behind the
thought, etc.] as that is not the object of the samyama.

21 By samyama on the form on ones body and by checking the power of perception by
intercepting light from the eyes of the observer, the body becomes invisible.

22 In the same way, the disappearance of sound [and touch, taste, smell, etc.] is explained.

23 Karmas are of two kinds: quickly manifesting, and slowly manifesting. By samyama on them,
or on the portents of death, the knowledge of the time of death is obtained.
24 By samyama on friendliness and other such qualities, the power to transmit them is
obtained.

25 By samyama on the strength of elephants and other such animals, their strength is obtained.

26 By samyama on the Light within, the knowledge of the subtle, hidden and remote is
obtained.

27 By the samyama on the sun, knowledge of the entire solar system is obtained.
28 By samyama on the moon, comes knowledge of the stars arrangement.

29 By samyama on the pole star comes knowledge of the stars movements.

30 By samyama on the navel plexus, knowledge of the bodys constitution is obtained.

31 By Samyama on the pit of the throat, cessation of hunger and thirst is achieved.

32 By samyama on the kurma nadi (a subtle tortoise-shaped tube located below the throat),
motionless in meditative posture is achieved.

33 By damyama on the light at the crown of the head (sahasrara chakra), visions of masers and
adepts are obtained.

34 Or, in the knowledge that dawns by spontaneous enlightenment [through a life of purity], all
the powers come by themselves.

35 By samyama on the heart, the knowledge of the mind-stuff is obtained.

36 The intellect and the purusa (Atman, Self, are totally different, the intellect existing for the
sake of the Purusa, while the Purusa exists for its own sake. Not distinguishing this is the cause
of all experiences; and by samyama on the distinction, knowledge of the Purusa is gained.

37 From this knowledge arises super physical hearing, touching, seeing, tasting, and smelling
through spontaneous intuition.

38 These [super physical senses] are obstacles to Samadhi but are siddhis (powers or
accomplishments) in the worldly pursuits.

39 By the loosening of the cause [ of the bondage of mind to body] and by knowledge of the
procedure of the mind-stuffs functioning, entering anothers body is accomplished.

40 By mastery over the udana nerve (the upward vital air), one accomplishes levitation over
water, swamps, thorns, etc. and can leave the body at will.
41 By mastery over the samana nerve current (the equalizing vital air) comes radiance to
surround the body.

42 By Samyama on the relationships between ear and ether, supernormal hearing becomes
possible.

43 By samyama on the relationship between the body and ether, lightness of cotton fiber is
obtained, and this traveling through the either becomes possible.

44 By samyama on the thought waves unidentified by and external to the body [mayha videha,
or the great bodilessness], the veil over the light of the Self is destroyed.

45 By samyama on the gross and subtle elements and on their essential nature, correlations
and purpose, mastery over them is gained.

46 From that attainment of anima and other siddhis, bodily perfection and the non-obstruction
of bodily functions by the influence of the elements.

47 Beauty, grace, strength, adamantine harness, and robustness constitute body perfection.

48 By samyama on the power of perception and on the essential nature, correlation with the
ego sense and purpose of the sense organs, mastery over them is gained.

49 From that, the body gains the power to move as fast as the mind, the ability to function
without aid of sense organs and complete mastery over the primal cause.

50 By recognition of the distinction between sattva (the pure reflective nature), and the Self,
supremacy over all states and forms of existence [omnipotence] is gained, as its omniscience.

51 By non-attachment even to that[siddhis] the seed of bondage is destroyed and this follows
kaivalya(independence).

52 The yogi should neither accept nor smile with pride at the admiration of even the celestial
beings, as there is the possibility of getting caught again in the undesirable.

53 By samyama on single moments in sequence comes discriminative knowledge.

54 Thus, the indistinguishable differences between objects that are alike in species,
characteristic marks and positions come distinguishable.

55 The discriminative knowledge that simultaneously comprehends all objects in all conditions
is the intuitive knowledge which brings liberation.
56 When the tranquil mind attains purity equal to that of the Self, there is Absoluteness.

Book Four Portion of Absoluteness

1 Siddhis are born of practices performed in previous births, or by herbs, mantra repetition,
asceticism, or by Samadhi.

2 The transformation of one species into another is brought about by the inflow of Nature.

3 Incidental events do not directly cause natural evolution; the just remove the obstacles as a
farmer [removed obstacles in the water course running to the field.

4 A Yogis ego sense alone is the cause of [other] artificially created minds.

5 Although the functions in the many created minds may differ, the original mind-stuff of the
Yogi is the director of them all.

6 Only the minds born of meditation are free from karmic impressions.

7 The actions of the Yogi are neither white [good] nor black [bad]; but the actions of others are
of three kinds: good, bad, and mixed.

8 Of these [actions] only those vasanas [subconscious impressions) for which there are
favorable conditions for producing their fruits will manifest in a particular birth.

9 Although desires are separated from their fulfillments by class, space and time, they have an
uninterrupted relationship because the impressions [of desires] and memories of them are
identical.

10 Since the desire to live is eternal, impressions are also beginningless.

11 The impressions being held together by cause, effect, basis, and support, they disappear
with the disappearance of these four.

12 The past and future exist in the real form of objects which manifest due to differences in the
conditions of their characteristics.

13 Whether manifested or subtle, these characteristics belong to the nature of the gunas.

14 The reality of things is due to the uniformity of the gunas transformations.

15 Due to differences in various minds, perception of even the same object may vary.
16 Nor does an objects existence depend upon a single mind, for if it did, what would become
of that object when that mind did not perceive it?

17 An object is known or unknown dependent on whether the mind gets colored by it.

18 Due to its changelessness, changes in the mind-stuff are always known to the purusa, who is
its master.

19 The mind-stuff is not self-luminous because it is an object of perception by the purusa.

20 The mind-stuff cannot perceive both subject and object simultaneously [which proves it is
not self-luminous].

21 If the perception of one mind by another mind be postulated, we would have to assume as
endless number of them and the result would be confusion of memory.

22 The consciousness of the Purusa is unchangeable; by setting the reflection of it, the mind-
stuff becomes conscious of the Self.

23 The mind-stuff, when colored by both Seer and seen, understands everything.

24 Though having countless desires, the mind-stuff exists for the sake of another9the purusa]
because it can act only in association with It.

25 To one who sees the distinction between the mind and the Atman, thoughts of mind as the
Atman cease forever.

26 Then the mind-stuff in inclines toward discrimination and gravitates toward Absoluteness.

27 In-between, distracting thoughts may arise due to past impressions.

28 They can be removed, as in the case of the obstacles explained before. [See Book Two,
sutras 1,2,10,11, and 26.]

29 One who, due to his or her perfect discrimination, is totally disinterested even in the highest
rewards, remain in the constant discriminative discernment, which is called dharmamegha
(cloud of dharma) Samadhi. [Note: the meaning of dharma included virtue, justice, law, duty,
morality, religion, religious merit=t and steadfast decree.]

30 From that Samadhi all afflictions and karmas cease.

31 Then all coverings and impurities of knowledge are totally removed. Because of the infinity
of this knowledge, what remains to be known is almost nothing.
32 Then the gunas terminate their sequence of transformation because they have fulfilled their
purpose.

33 The sequence means an uninterrupted succession of moments which can be recognized at

the end of their transformations.

34 Thus, the supreme state of Independence manifests while the gupas reabsorb themselves
into Prakrti, having no more purpose to serve the Purusa. Or the power of pure consciousness
settles in its own pure nature.