Patanjali Yogasutra

Patanjali Yoga Sutras
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Dennis Hill
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Captulo I "Samadhi Pada"
SAMDHIPDAH
SAMAADHI PAADA El libro de la interiorizacin profunda I.1.- A continuacin se expone la enseanza para (provocar) el estado unificado.
BOOK FIRST CONCENTRATION
Book 1: Samadhi
Chapter 1 Samadhi Pad: Attention Linkage atha yoganusasanam atha-now; yoganusasana = yogayoga and its practice = anusasanam- explanation Now I give the explanation of (the discipline of) yoga and its practice. Discipline is the basis of meditation and yoga. The word "Anushasan" also means discipline and regularity absolutely necessary for success in any human endeavour.
1- ATHA YOGA ANUSHASANAM En sentido literal Yoga significa "unin"del pensamiento con las emociones, las sensaciones y el cuerpo fsico. De la personalidad con el Ser interior y de la individualidad con el Todo en el Aqu y Ahora del eterno Presente. 2- YOGA CHITTA
1 Aqu comienza la enseanza del Yoga que ejerce autoridad.
Goal of Concentration i. 1-4. Yoga is the concentration which restricts the fluctuations. Freed from them, the Self attains to self-expression. i. 1 Now the exposition of yoga [is to be made]
Aum. The Following 1.1: atha yog Instruction Concerns nusana The Science Of Now, Yoga. Union.
2 El Yoga es la
I.2.- La unificacin
i. 2 Yoga is the restriction of
2. Yoga is the
2 This Union Is
1.2: yoga chitta
yogah cittavrtti nirodhah

VRITTI NIRODAH Cuando cesa la agitacin de la Mente (pensamientos, emociones y sensaciones fluctuantes) surge el estado real del "YOGA." aptitud para dirigir la mente exclusivamente hacia un objeto y mantener esa direccin sin distraccin alguna. (se logra mediante la) abstraccin de las fluctuaciones mentales. the fluctuations of mind-stuff, suppression of the modifications of the mind. Achieved Through The Subjugation Of The Psychic Nature And The Restraint Of The Mind. vitti nirodha. Yoga is the restraint of objectification by the mind. yogah- the skill of yoga; cittavritti = citta mentoemotional energy +vrittivibrational mode; nirodhah cessation, restraint, non operation The skill of yoga is demonstrated by the conscious non-operation of the vibrational modes of the mento-emotional energy.
3-TADA-DARSHTUSWARUPEVASHTANAM Entonces "QUIEN VE" queda establecido en su Naturaleza Original.
3 Entonces nace la capacidad de comprender plena y correctamente el objeto.
I.3.- Entonces (en el estado unificado), el espectador se identifica con su naturaleza esencial.
i. 3 Then the Seer [that is, the 3 Then the Seer Self] abides in himself, abides in Itself.
3 When This Has Been Accomplished, The Yogis Know Themselves As They Are In Reality.
1.3: tad drau svarpe vasthna Th en the impartial witness abides in its own nature.
tada drastuh svarupe avasthanam tada- then; drastuh- the perceiver; svarupe- in his own form; avasthanam- is situated Then the perceiver is situated in his own form.
4- En los otros estados hay identificacin con las fluctuaciones mentales (Vrittis)
4 La aptitud para comprender el objeto se ve simplemente reemplazada por la concepcin que la mente tiene de dicho objeto, o bien por una falta total de comprensin.
I.4.- En cualquier otro caso (fuera del estado unificado), (el espectador) se identifica con los procesos mentales.
i. 4 At other times it [the Self] 4. At other times the takes the same form as the Seer appears to fluctuations [of mind-stuff]. assume the form of the modification of the mind.
4 Up Till Now The Inner Persons Have Identified Themselves With Their Forms And With Their Active Modifications.
1.4: vtti srpyam itaratra At times when restraint is not present, the Self identifies with the contents of the mind.
vrtti sarupyam itaratra vritti- the mento-emotional energy; sarupayam- with the same format, conformity; itaratra - at other times At other times, there is conformity with the mentoemotional energy.
5-Las principales
5 Las actividades de I.5.- Los procesos
Forms of the mind-stuff
5. They
5 The Mind States
1.5: vttaya
vrttayah pancatayyah

fluctuaciones mentales (Vrittis) son cinco; las cuales se pueden dividir en dolorosas y no dolorosas. la mente son cinco, Cada una de ellas puede ser beneficiosa y puede causar problemas. mentales son de cinco tipos; unos son positivos y otros negativos (para alcanzar el objetivo del Yoga). i. 5-11. The fluctuations are all exposed to attack from the hindrances and are five in number: 1. sources-of-valid-ideas; 2. misconceptions; 8. predicate-relations; 4. sleep; 5. memory. i. 5 The fluctuations are of fire kinds and are hindered or unhindered, i. 6 Sources-of-valid-ideas and misconceptions and predicaterelations and sleep and memory, (modifications) fall into five varieties, of which some are 'Klista' and the rest 'Aklista'. Are Five And Are Subject To Pleasure Or Pain; They Are Painful Or Not Painful. pacatayya klia aklith There are five kinds of vrittis that either cause mental affliction or lead to samadhi: klista aklistah vrttayah- the vibrations in mento-emotional energy; pancatayyah - fivefold; klistaklistah= klistaagonizing + aklistah- nontroublesome The vibrations in the mentoemotional energy are fivefold being agonizing or nonetroublesome. pramana viparyaya vikalpa nidra smrtayah pramana - correct perception; viparyaya incorrect perception; vikalpa imagination; nidra sleep; smrtayah- memory they are correct perception, incorrect perception, imagination, sleep and memory. pratyaksa anumana agamah pramanani pratyaksanumanagamah= pratyaksa- direct but correct perception + anumanacorrect analysis + agamahcorrect reference; pramanani- true perception, correct perception Correct perception may be acquired directly, by correct analysis or by correct reference. viparyayah mithyajnanam
6- Estas cinco principales fluctuaciones mentales (Vrittis) son: Conocimiento correcto, conocimiento errado, Imaginacin, Sueo y Memoria.
6 Las cinco actividades son: la comprensin, la comprensin defectuosa, la imaginacin, el sueo profundo y la memoria.
I.6.- (Los cinco tipos de procesos mentales se basan en) el conocimiento cierto y probado, el conocimiento errneo, la construccin mental, el sueo profundo sin ensueos y la retentiva. I.7.- (Los procesos mentales basados en) el conocimiento cierto se (sirven de) la percepcin directa, la inferencia lgica, y/o la referencia a autoridades dignas de confianza.
6. (They are) Pramana, Viparyaya, Vikalpa, (dreamless) sleep and recollection.
6 These Activities Are Correct Knowledge, Incorrect Knowledge, Fancy, Sleep And Memory.
1.6: pramna viparyaya vilkapa nidr smtaya They are right knowledge (pramana), wrong knowledge, imagination, sleep and memory.
7- El conocimiento correcto proviene de las siguientes fuentes: Percepcin directa, deduccin o inferencia y testimonio o revelacin.
7 La comprensin se basa en la observacin directa del objeto, la inferencia y la referencia a autoridades dignas de confianza.
i. 7 Sources-of-valid-ideas are perception and inference and verbal-communication,
7. (Of these) Perception, inference and testimony (verbal communication) constitute the Pramanas.
7 The Basis Of Correct Knowledge Is Correct Perception, Correct Deduction And Correct Evidence.
1.7: pratyak numn gam pramni Valid knowledge is direct perception (pratyaksha), verifiable deduction (anumana) and the word of one who has already reached the goal (agama).
8- El conocimiento
8 La comprensin
I.8.- (Los procesos
i. 8 Misconception is an
8. Viparyaya or
8 Incorrect
1.8: viparyayo

errado es una concepcin falsa de una idea o un objeto cuya naturaleza real no se corresponde a ese concepto. defectuosa es la comprensin que se toma por correcta hasta que condiciones ms favorables revelan la naturaleza real del objeto. mentales basados en) el conocimiento errneo (suponen) una comprensin defectuosa (del objeto) que no se corresponde con su naturaleza real. erroneous idea not based on that form [in respect of which the misconception is entertained], illusion is false knowledge formed of a thing as other than what it is. Knowledge Is Based Upon Perception Of The Form And Not Upon The State Of Being. mithy-jnam atadrpa pratiha Wrong knowledge occurs when cognition is not in agreement with the substance of the reality. atadrupa pratistham viparyaah - incorrect perception; mithyajnanam= mithya-false + jnanaminformation; atadrupa = atad - not this = rupa- form; pratistham - positioned, based Incorrect perception is based on false information and on perception of what is not the true form. sabdajnana anupati vastusunyah vikalpah sabdajnana written or spoken information; anupatifollowed by; vastusunyahdevoid of reality, without reality; vikalpah- imagination Verbal or written information which is followed by concepts which are devoid of reality, is imagination. abhava pratyaya alambana vrttih nidra abhava- absence of awareness; pratyaya- conviction or belief as mental content; alambana- support, prop, means of conversion; vrittihvibrational mode;nidra sleep Sleep is the vibrationial mode which is supported by the absence of objective awareness.
9- Seguir el conocimiento a travs de la palabras pero sin el objeto es imaginacin o fantasa.
9 La imaginacin es la comprensin de un objeto basada nicamente en palabras y expresiones, incluso en ausencia del objeto.
I.9.- (Los procesos mentales basados en) la construccin lgica proceden de un conocimiento verbal sin correspondencia objetiva.
i. 9 The predicate-relation (vikalpa) is without any [corresponding perceptible] object and follows as a result of perception or of words,
9. The modification 9 Fancy Rests Upon called 'Vikalpa' is Images Which Have based on verbal No Real Existence. cognition in regard to a thing which does not exist. (It is a kind of useful knowledge arising out of the meaning of a word but having no corresponding reality. ) 10. Dreamless sleep is the mental modification produced by the condition of inertia as the state of vacuity or negation (of waking and dreaming). 10 Sleep Is Based Upon The Quiescent State Of The Senses.
1.9: abda jn nupt vastu-nyo vikalpa Thought that arises in the mind is imaginary.
10- El sueo (profundo sin sueos) es aquella fluctuacin de la mente que implica una ausencia de contenido.
10 Hay sueo profundo cuando la mente est inmersa en la pesadez y ninguna otra actividad est presente.
I.10.- El proceso mental que tiene lugar durante el sueo profundo se fundamenta en la sensacin de carencia de existencia.
i. 10 Sleep is a fluctuation of [mind-stuff] supported by the cause of the [transient] negation [of the waking and the dreaming fluctuations],
1.10: abhva pratyay laban vttir nidr Sleep occurs when psychic inertia is accompanied by cognition of nothingness

11-La memoria es retener en la mente las impresiones captadas de los objetos percibidos y las experiencias vividas. 11 La memoria es la retencin mental de una experiencia consciente. I.11.- (El proceso mental basado en) el poder de retencin (supone) la no completa desaparicin del objeto percibido. i 11 Memory is not-addingsurreptitiously to a once experienced object. 11. Recollection is mental modification caused by reproduction of the previous impression of an object without adding anything from other sources. 11 Memory Is The Holding On To That Which Has Been Known 1.11: anubhta viay sapramoa smti Recollection is the reappearance in the mind of a thing taken in before, and appears as a synthesis of the nature of the object and the process of knowing, producing the samskara. 1.12: abhysa vairgybhy tan nirodha Chitta vrittis are restrained by practice (abhyasa) and non-attachment (vairagya). anubhuta visaya asampramosah smrtih anubhuta- the experience; visaya- the object; asampramosah- retention; smrtih- memory Memory is the retained impression of experienced objects.
12- El cese de las fluctuaciones de la mente se logra a travs de ABHYASA y VAIRAGHYA (La Prctica Regular y el Desapego)
12 La mente puede alcanzar el estado de Yoga por medio de la prctica y el desapego.
I.12.- La abstraccin (de los procesos mentales) se realiza mediante la prctica especfica y el desapego.
Methods of restricting 12. By practice and fluctuations detachment these i. 12-16. An orientation of can be stopped. the whole life with reference to one idea; an emotional transformation corresponding to this focused state. i. 12 The restriction of them is by [means] of practice and passionless-ness,
The Control Of These Modifications Of The Internal Organ, The Mind, Is To Be Brought About Through Tireless Endeavor And Through Non Attachment.
abhyasa vairagyabhyam tannirodhah abhysa- effective yoga practice; vairagyabhyam = non interest, a total lack of concern, non- interference; tan= tat- that; nirodhahcessation, restraint, nonoperation That non-operation of the vibrational modes is achieved by effective practice in not having an interest in the very same operations. tatra sthitau yatnah abhyasah tatra there, in that case; sthitau regarding steadiness or persistence; yatnah - endeavor; abhyasah practice In that case, practice is the persistent endeavor (to cultivate that lack of interest).
13- ABHYASA debe convertirse en un hbito que hay que establecer con empeo.
13 La prctica es, fundamentalmente, el justo esfuerzo necesario para avanzar hacia el estado de Yoga, alcanzarlo y mantenerlo.
I.13.- La prctica especfica es el esfuerzo hacia la estabilizacin en ello (en la abstraccin de los procesos mentales).
i. 13 Practice is [repeated] exertion to the end that [the mind-stuff] shall have permanence in this [restricted state],
13. Exertion to acquire Sthiti or a tranquil state of mind devoid of fluctuations is called practice.
2 Tireless Endeavor Is The Constant Effort To Restrain The Modifications Of The Mind.
1.13: tatra sthitau yatno bhysa Of these two, effort toward steadiness of mind is practice.

14- ABHYASA queda establecida firmemente cuando es practicada por largo tiempo, con regularidad, persistencia y dedicacin. 14 Slo si la prctica adecuada se mantiene largo tiempo, sin interrupciones, con las cualidades de celo y actitud positiva, puede sta triunfar. I.14.- (La prctica) se establece con firmeza solo cuando se lleva a cabo largo tiempo, con aceptacin y con una frecuencia ininterrumpida. i. 14 But this [practice] becomes confirmed when it has been cultivated for a long time and uninterruptedly and with earnest attention, 14. That practice when continued for a long time without break and with devotion becomes firm in foundation. 3 When The Object To Be Gained Is Sufficiently Valued And The Efforts Towards Its Attainment Are Persistently Followed Without Intermission, Then The Steadiness Of The Mind Is Secured. 1.14: sa tu drgha kla nairantarya satkr sevito dhabhmi Practice becomes firmly grounded when well attended to for a long time, without break and with deep devotion (satkara). sa tu dirghakala nairantarya satkara asevitah drdhabhumih sa =sah- that; tu- but; dirgha long; kalatime; nairantarya- uninterrupted continuous; satkara revernce, care attention; asevitah- sustained practice, aggressive interest; drdhafirm; bhumih- ground, foundation, basis But that is attained on the firm basis of a continuous reverential sustained practice which is executed for a long time. drsta anusravika visaya vitrsnasya vasikarasamjna vairagyam drsta- what is seen or perceived directly; anusravikawhat is conjectured on the basis of scripture or valid testimony; visya- an attractive object; vitrsnasya - of one who does not crave; vasikara through control; samjna consciousness, demeanor, mind-set; vairagyam- non interest The non interest in the operations of the mentoemotional energy is achieved by one who has perfect
15-Cuando una persona cesa en el deseo de los objetos percibidos, de los eventos experimentados o de aquello que ha escuchado se llama VAIRAGHYA.
15 En el ms alto grado hay ausencia total de aspiracin a contentar los sentidos o a vivir experiencias extraordinarias.
I.15.- El desapego es la conciencia de dominio que posee quien no tiene deseo por ningn objeto visto u odo.
i. 15 Passionlessness is the consciousness of being master on the part of one who has rid himself of thirst for either seen or revealed objects,
15. When the mind loses all desire for objects seen or described in the scriptures it acquires a state of utter desirelessness which is called detachment.
4 Non Attachment Is Freedom From Longing For All Objects Of Desire, Either Earthly Or Traditional, Either Here Or Hereafter.
1.15: da nuavika viaya nitasya vakra saj vairgya When the mind loses all desire for objects seen or heard about, it acquires a state of utter desirelessness which is called dispassion. --------------mastery in consciousness and who does not crave for what is perceived or what is heard of in the mundane existence.

16-El (nivel) ms elevado es el que est libre del deseo de las GUNAS, con relacin al verdadero conocimiento de PURUSHA. 16 Quien ha alcanzado la plena comprensin de su verdadero ser ya no se ver perturbado por influencias que le distraigan, tanto en su interior como a su alrededor. I.16.- Cuando se alcanza la comprensin total del ser verdadero se logra el supremo (desapego), manifestado por una completa indiferencia ante las cualidades de la materia. i. 16 This [passion-lessness] is highest when discernment of the Self results in thirstlessness for qualities [and not merely for objects]. 16. Indifference to the Gunas or the constituent principles, achieved through a knowledge of the nature of Purusha, is called Paravairagya (supreme detachment). 5 The Consummation Of This Non Attachment Results In An Exact Knowledge Of The Spiritual Person When Liberated From The Essences Or Gunas. 1.16: tat para puruakhyater gua vaituya Knowing the innermost Self brings supreme nonattachment. tatparam purusakhyateh gunavaitrsnyam tat that; param highest (non interest ); purusa - of the spiritual person; khyateh of a thorough awareness; guna features of material nature; vaitrsnyam freedom from desire That highest non-interest occurs when there is freedom from desire for the features of material nature and thorough awareness of the spiritual person. vitarka vicara ananda asmitarupa anugamat samprajnatah vitarka analysis; vicara deliberation, reflection; ananda introspective happiness; asmitarupa Iness self consciousness; anugamat - by accompaniment, occurring with; samprajnatah - the observational linkage of the attention to a higher concentration force The observational linkage of the attention to a higher concentration force occurs with analysis, reflection, introspective happiness or focus on self consciousness.
17-SAMPRAJNATA YOGA es la asociacin con el razonamiento, la reflexin, la alegra y el sentido de la individualidad, respectivamente.
17 Entonces el objeto es gradualmente comprendido de manera plena. Esta comprensin es, al principio, ms o menos superficial pero, con el tiempo, se hace ms profunda. Llega un da que es total. Nace una alegra pura como consecuencia de una tal profundidad de comprensin que entonces el individuo est tan unido al objeto que pierde consciencia de lo que le rodea.
I.17.- (Este supremo desapego) da lugar a la (abstraccin) consciente (de los procesos mentales) cuando va acompaado de argumentacin sobre objetos toscoso sutiles, de alegra y/o de conciencia de existencia individual.
Kinds of concentration i. 17-18. Four kinds of conscious concentration, and the concentration of subliminal-impressions alone. i. 17 [Concentration becomes] conscious [of its object] by assuming forms either of deliberation [upon coarse objects] or of reflection upon subtile objects or of joy or of the feeling-of-personality.
17. When concentration is reached with the help of Vitarka, Vichara, Ananda and Asmita, it is called Samprajnatasamadhi.
6 The Consciousness Of An Object Is Attained By Concentration Upon Its Fourfold Nature: The Form, Through Examination; The Essence, Through Discriminative Participation; The Purpose, Through Blissful Inspiration; And The Soul, Through Identification.
1.17: vitarka vicr anand asmit anugamt saprajta Samprajta samadhisubject distinguishing object is a progressive contemplation of reasoning (vitarka), concentration (vichara), joyful contentment (ananda) and awareness of just being (asmita).

18. El otro SAMADHI (ASAMPRAJNATA) es precedido por el estudio continuo de Desidentificarse del contenido de la mente. En l solo quedan indicios de la mente. 18 Las perturbaciones mentales habituales estn ausentes. A pesar de ello, los recuerdos del pasado subsisten. I.18.- El (supremo desapego) anterior da lugar a otra (abstraccin de los procesos mentales) distinta (ms all del conocimiento) si est precedido del esfuerzo por estabilizarse en la vivencia de cesacin y, cuando sucede, solo queda un efecto latente. i. 18 The other [concentration which is not conscious of objects] consists of subliminal-impressions only [after objects have merged], and follows upon that practice which effects the cessation [of fluctuations]. 18. AsamprajnataSamadhi is the other kind of Samadhi which arises through constant practice of Paravairagya which brings about the disappearance of all fluctuations of the mind, wherein only the latent impressions remain. 7 A Further Stage Of Samadhic Ecstacy Is Achieved When, Through One Pointed Thought, The Outer Activity Is Quieted; In This Stage, The Mind Is Responsive Only To Subjective Impressions. 1.18: virma pratyya abhysa prva saskra eo anya Asamprajnata samadhi is cessation of mentation (nirvikalpa) attained by supreme detachment (paravairagya) leaving only latent impressions (samskaras). viramapratyaya abhyasapurvah samskarasesah anyah virama losing track of, dropping; prayaya objective awareness, opinions and motives of mind content; abhyasa practice; purvah- previous, before; samskarasesah + samskara impression in the mento-emotional energy =sesah what is remaining; anyah other The other state is the compete departure from the level where the remaining impressions lie in the mentoemotional energy. bhavapratyayah videha prakrtilayanam bhava inherent nature, psychology; pratyayah mental content, objective awareness; videha- bodiless persons; prakritilayanam of those who are diffused into subtle material nature Of those who are diffused into subtle material nature and those who existing in a bodiless state, their psychology has that content.
19-Los yoguis no encarnados y los fusionados en PRAKRITI, nacen debido a asamprajnata Samadhi. (Esto es Bhavapratayaya Asamprajnata Samadhi).
19 Habr algunas personas nacidas en un estado de Yoga. No necesitan practicar ni disciplinarse.
I.19.- Para los muertos, absorbidos en la materia primordial, (tal abstraccin de los procesos mentales) es la experiencia de su estado.
Degrees of approach to concentration i. 19-23. The worldly approach; the spiritual approach; the combinations of methods and intensities; and the devotion to the highest Self. i. 19 [Concentration not conscious of objects] caused by worldly [means] is the one to which the discarnate attain and to which those [whose bodies] are resolved into primarymatter attain,
19. While in the case of the Videhas or the discarnates and of the Prakrtilayas or those subsisting in their elemental constituents, it is caused by nescience which results in objective existence.
8 The Samadhi Just Described Passes Not Beyond The Bound Of The Phenomenal World; It Passes Not Beyond The Elohim And Those Concerned With The Concrete World.
1.19: bhava pratyayo videha praktilayn Even awakened ones who have some mastery over mutable nature (Prakriti) return to take another body because of latent impressions.

20-Otros, (distintos de los no-encarnados y fusionados en prakriti) obtienen asamprajnata samadhi a travs de los pasos de la fe, la fuerza de voluntad, la memoria y la inteligencia derivados de samprajnata samadhi, respectivamente. 20 Gracias a la fe, que proporcionar la energa suficiente para superar todas las situaciones, se mantendr la direccin. La consecuencia del objetivo del Yoga exige tiempo. I.20.- Para los otros (para los vivos), (la abstraccin mas all del conocimiento) est precedida por la fe, la energa, la retentiva, la interiorizacin (consciente) y la sabidura. i. 20 [Concentration not conscious of objects,] which follows upon belief [and] energy [and] mindfulness [and] concentration [and] insight, is that to which the others [the yogins] attain, 20. Others (who follow the path of the prescribed effort) adopt the means of reverential faith, energy, repeated recollection, concentration and real knowledge (and thus attain Asamprajnatasamadhi) 9 Other Yogis Achieve Samadhi And Arrive At A Discrimination Of Pure Spirit Through Belief, Followed By Energy, Memory, Meditation And Right Perception. 1.20: hraddh vrya smti samdhi praj prvaka itara The path to asamprajnata samadhi is through raddh (trust), virya (vitality), smriti (remembrance), samadhi (concentration), and prajnapurvaka (discernment). --------------and profound insight, all being previously mastered, serves as the cause. 1.21: tvra savegnm sanna The intent yogi may overcome obstacles rapidly. sraddha virya smrti samadhiprajna purvakah itaresam sraddha confidence; virya vigor, stamina; smrti introspective memory; samadhi continuous effortless linkage of the attention to a higher concentration force; prajna profound insight; purvakah- previously practiced; itaresam for others For others, confidence, stamina, introspective memory, the continuous effortless linkage of the attention to a higher concentration force, tivrasamveganam asannah tivra very intense; samveganam regarding those who practice forcibly; asannah - whatever is very near, what will occur soon For those who practice forcefully in a very intense way, the skill of yoga will be achieved very soon. mrdu madhya adhimatratvat tatah api visesah mrdu slight; madhya mediocre; adhimatratvat from intense; tatah - then; api = even; visesah - drating Then there is even more ratings, according to intense, mediocre, or slight practice.
21-Aquellos que lo anhelan intensamente, obtienen asamprajnata samadhi muy pronto.
21 A ms intensa es la fe y el esfuerzo, ms cercano est el objetivo.
I.21.- (La abstraccin mas all del conocimiento) est prxima (para los que practican) con mucha intensidad.
i. 21 For the keenly intense, 21. Yogins with [concentration] is near. intense ardour achieve concentration and the result thereof quickly.
10 The Attainment Of This State Is Rapid For Those Whose Will Is Intensely Alive.
22-Asamprajnata samadhi puede ser obtenido antes, con el anhelo que surge de las condiciones leves, medianas y extremadamente fuertes.
22 La profundidad de la fe vara inevitablemente de una persona a otra y, en una misma persona, vara con el tiempo. Los resultados reflejarn estas variaciones.
I.22.- Pero, concretamente, entre ellos (entre los que practican con intensa energa), hay (practicantes) suaves, moderados e intensos.
i. 22 Because [this keenness] is gentle or moderate or keen, there is a [concentration] superior even to this [near kind],
22. On account of the methods being slow, medium and speedy, even among those Yogins who have intense ardour, there are differences.
11 Those Who Employ The Will Likewise Differ, For Its Use May Be Intense, Moderate Or Gentle.
1.22: mrdu madhy adhimtratvt tato api viea The chances of success vary according to the degree of effort.

23-O por devocin a Dios (puede ser obtenido asamprajnata samadhi). 23 Ofrecer regularmente plegarias a Dios, con sentimiento de sumisin a Su poder, permite ciertamente alcanzar el estado de Yoga. 24 Dios es el Ser Supremo, cuyas acciones no se basan jams en la comprensin defectuosa. I.23.- (La abstraccin mas all del conocimiento) tambin (est prxima para los que practican) el abandono en lo absoluto. I.24.- Lo absoluto es un s mismo especial al que no le afectan las causas de afliccin, ni las consecuencias inmediatas o latentes de las acciones. i. 23 Or [concentration] is attained by devotion to the Ivara. 23. From special devotion to isvara also (concentration becomes imminent). In Respect To The Attainment Of True Spiritual Consciousness There Is Yet Another Way By Intense Devotion To Ishvara, Knowledge Of Ishvara Is Gained. 2 This Ishvara Is The Soul, Untouched By Limitation, Free From Karma And Desire. 1.23: vara praidnd v Success is also attained by those who surrender to Isvara. isvara pranidhanat va isvara - The Supreme Lord; pranidhanat - derived from profound religious meditation; va - or Or by the method of profound religious meditation upon the Supreme Lord. klesa karma vipaka asayaih aparamrstah purusavisesah isvarah klesa affliction, troubles; karma- action; vipakadevelopments; asayaih by subcounscious motivations; aparamrstah unaffected; purusa person; visesa special; isvarah- Supreme Lord The Supreme Lord is that special person who is not affected by troubles, actions, developmens or by subconscious motivations. tatra niratisayam sarvajnabijam tatra there, in Him; niratisayam unsurpassed; sarvajna - all knowing; bijam origin There, in Him, is found the unsurpassed origin of all knowledge.
24-Dios es un Ser muy especial intacto de aflicciones, de actos y de indicios de Karma y sus resultados.
Analysis of the highest Self i. 24-28. Unique quality of the highest Self; proof of His existence; His temporal priority; His symbolical realization. i. 24 Untouched by hindrances or karmas or fruition or by latent-deposits, the Ivara is a special kind of Self.
24. Isvara is a particular Purusha unaffected by affliction, deed, result of action or the latent impressions thereof.
1.24: klea karma vipk aayair aparma purua viea vara Isvara is supreme consciousness (Purusha), and is untouched by the afflictions of life, action and its result.
25-En Dios reside la 25 l conoce todo lo I.25.- En ello (en lo semilla de la que se puede absoluto) se da en Omnisciencia Infinita. conocer. sumo grado la potencialidad de omnisciencia.
i. 25 In this [Ivara] the 25. In Him the seed germ of the omniscient is at of omniscience has its utmost excellence, reached its utmost development which cannot be exceeded.
3 In Ishvara, The Gurudeva, The Germ Of All Knowledge Expands Into Infinity.
1.25: tatra niratiaya sarvaja bja The intelligence of consciousness is boundless.
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26-Quien,al no ser limitado por el tiempo, es el Maestro de los primeros Maestros. 26 Dios es eterno. De hecho es el enseante ltimo. Es la fuente de "Gua" para todos los instructores pasados, presentes y futuros. I.26.- Ello (lo absoluto) es maestro incluso de los primeros (maestros), pues no esta limitado en el tiempo. i. 26 Teacher of the Primal [Sages] also, for as much as [with Him] there is no limitation by time, 26. (He is) The teacher of former teachers because with Him there is no limitation by time (to His omnipotence). ' 4 Ishvara, The Gurudeva, Being Unlimited By Time Conditions, Is The Teacher Of The Primeval Lords. 1.26: sa prvem api guru klen anavacchedt The True Guru, Purusha, unconditioned by time, is the teacher even of the ancients. sa esah purvesam api guruh kalena anavacchedat sa =sah He; esah this particular person; purvesam of those before, the ancient teachers; api even; guruh the spiritual teacher; kalena- by time; anavacchedat unconditioned He, this particular person, being unconditioned by time is the guru even of the ancient teachers, the authorities from before. tasya vacakah pranavah tasya of Ahim; vacakahwhat is denoted or named; pranavah the sacred syllable AUM (Om) Of Him, the sacred syllable Aum (Om) is the designation.
27- "OM " es la 27 La forma ms palabra que denota a apropiada tiene en Dios. cuenta las cualidades de Dios.
I.27.- (Hay que) referirse a ello (a lo absoluto) con su denominacin mas elevada.
i. 27 The word-expressing Him is the Mystic-syllable,
27. The sacred word 5 The Word Of designating Him is Ishvara Is Aumen; Pranava or the This Is The Pranava. mystic syllable OM.
1.27: tasya vcaka praava Th word designating the Self is the Pranava OM
28- La palabra OM debe ser recitada repetidamente, mientras se piensa en su significado.
28 Para estar en relacin con Dios es necesario dirigirse a l de una manera adecuada y reflexionar regularmente sobre Sus cualidades.
I.28.- Su repeticin (debe llevarse a cabo) evocando su significado.
i. 28 Repetition of it and reflection upon its meaning [should be made].
28. (Yogins) Repeat it and contemplate upon its meaning.
6 Through The Sounding Of The Word And Through Reflection Upon Its Meaning, The Way Is Found.
1.28: taj japas tad artha bhvana Repeat Pranava OM and immerse yourself in its meaning.
tajjapah tadarthabhavanam taj = tat - that sound = japah murmering; tadarthabhabanam= tat =that +artha value + bhavanam with deep feelings That sound is repeated, murmured constantly for realizing its meaning.
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29- Con esta prctica la Conciencia se repliega hacia adentro y los obstculos en la meditacin son superados. 29 Llegar un momento en que la persona percibir su autntica naturaleza. Ya no se ver perturbada por ninguna de las interrupciones que pueden aparecer a lo largo de su camino hacia el estado de Yoga. I.29.- En consecuencia (mediante la prctica del desprendimiento), se logra la interiorizacin de la conciencia y la desaparicin de los obstculos. Obstacles to the calming of the mind-stuff i. 29-34. The inner sense is exposed to distractions which may be overcome by focusing the mind; by the cultivation of sentiments; one may also practice breathings. i. 29 Thereafter comes the right-knowledge of him who thinks in an inverse way, and the removal of obstacles, 29. From that comes realization of the individual self and the obstacles are resolved. 7 From This Comes The Realization Of The Self And The Removal Of All Obstacles. 1.29: tata pratyak cetan adhigamo apy anatary abhva ca From turning inward to the inner Self, obstacles are overcome. tatah pratyakcetana adhigamah api antaraya abhavah ca tatah thence what is resulting; pratyak backwards, inwards, in the opposite direction; cetana sense consciousness; adhigamah accomplishment; api also; antarya obstacle; abhavah not existing; ca and As a result there is inwardness of the sense consciousness and the disappearance of obstacles to progress. vyadhi styana samsaya pramada alasya avirati bhrantidarsana alabdhabhumikatva anavasthitatvani cittaviksepah te antarayah vyadhi disease; styana idleness; samsaya doubt; pramada inattentiveness; alasya lack of energy; avirati proness to sensuality; bhrantidarsanamistaken views; alabdhabhumikatva - not being able to maintain the progress made, not holding the ground (bhumi); anavasthitatvani unsteadiness in the progression; cittaviksepah-
30-Los obstculos son: La enfermedad, la estupidez, la duda, la postergacin, la pereza, el deseo, la percepcin errnea, la incapacidad de mejorar y la inestabilidad.
30 Hay nueve tipos de interrupciones al desarrollo de la claridad mental: la enfermedad, el estancamiento mental, las dudas, la imprevisin, la fatiga, el exceso de complacencia, las ilusiones sobre el verdadero estado mental de uno mismo, la falta de perseverancia y la regresin. Son obstculos porque crean perturbaciones mentales y refuerzan las distracciones.
I.30.- Los obstculos (que producen) dispersin mental son: enfermedad, apata, indecisin, falta de entusiasmo, pereza, inquietud mental, confusin, incapacidad para alcanzar un cierto nivel de evolucin e incapacidad para mantenerlo.
i. 30 Sickness and languor and doubt and heedlessness and worldliness and erroneous perception and failure to attain any stage [of concentration] and instability in the state [when attained] these distractions of the mind-stuff are the obstacles,
30. Sickness, incompetence, doubt, delusion, sloth, nonabstention, erroneous conception, nonattainment of any Yogic stage, and instability to stay in a Yogic state-these distractions of the mind are the impediments.
8 The Obstacles To Soul Cognition Are Bodily Disability, Mental Inertia, Wrong Questioning, Carelessness, Laziness, Lack Of Dispassion, Erroneous Perception, Inability To Achieve Concentration, Failure To Hold The Meditative Attitude When Achieved.
1.30: vydhi styna saaya pramd alasy avirati bhrnti daran alabdha bhmikatv anavasthitatvni citta vikeps te antary Distractions of the mind that are the obstacles to sattva and devotion are disease, dullness, doubt, carelessness, laziness, craving for pleasure, ignorance, failure in spiritual attainment, and slipping from a yogic state.
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scattered mental and emotional energy; te these; antaryah obstacles These obstacles are disease, idleness, doubt, inattentiveness, lack of energy and prone to sensuality, mistaken views, not being able to maintain the progress attained, unsteadiness in progression, scattered mental and emotional energy. 31-Los sntomas que acompaan a la distraccin mental son: El dolor, la depresin, el temblor del cuerpo y la respiracin arrtmica. 31 Todas estas interrupciones provocan uno o ms de los siguientes sntomas: incomodidad mental, pensamiento negativo, incapacidad de sentirse cmodo en diferentes posturas corporales y dificultad para controlar la propia respiracin. 32 Si se puede escoger y poner en prctica un medio apropiado para estabilizar la mente, las interrupciones no pueden echar races, sean cuales I.31.- La distraccin mental (ocasionada por los obstculos) se acompaa de dolor, depresin; nerviosismo y respiracin (irregular). i. 31 Pain and despondency and unsteadiness of the body and inspiration and expiration are the accompaniments of the distractions, 31. Sorrow, dejection, restlessness of body, inhalation and exhalation arise from (previous) distractions. 9 Pain, Despair, Misplaced Bodily Activity And Wrong Willing Of The Life Currents Are The Results Of The Obstacles In The Lower Psychic Nature. 1.31: duka daurmanasy angam ejayatva vsa pravs vikepa saha bhuva Distress, despair, restlessness of the body, and disturbance of the breath arise and coexist with these distractions. duhkha daurmanasya angamejayatva svasaprasvasah viksepa sahabhuvah duhka distress; daurmanasya of mental depression; angame jayatva nervousness of the body; svasaprasvasah labored breathing; viksepa distraction; sahabhuva occurring with the symptoms Distress, depression, nervousness and labored breathing are the symptoms of a distracted state of mind. tatpratisedhartham ekatattva abhyasah tat that; pratidedha removal; artham for the sake of; eka one; tattvastandard method in pursuit of reality (tattva); abhyasah practice
32-Para removerlos (a los obstculos y sntomas que los acompaan),se debe practicar la concentracin en un solo principio.
I.32.- Para ignorar su significado (el de los obstculos), hay que esforzarse en lograr la estabilizacin en una sola entidad.
i. 32 To check them [let there be] practice upon a single entity,
32. For their stoppage (i.e. of distractions) practice (of concentration) on a single principle should be made.
10 To Overcome The Obstacles And Their Accompaniments, The Intense Application Of The Will To Some One Principle Is Required.
1.32: tat pratisedhrtham ekatattv abhysa Concentration on a single technique is the best practice to prevent or overcome the obstacles and
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sean las provocaciones. their accompaniments For the removal of the obstacles, there should be the practice of a standard method used in the pursuit of the reality.
33-La mente se purifica y torna pacfica, cuando en relacin con la felicidad, la miseria, la virtud y el vicio; se cultivan las actitudes de amistad, compasin, agradecimiento e indiferencia respectivamente.
33 En la vida cotidiana vemos, a nuestro alrededor, personas ms felices que nosotros. Algunas hacen cosas dignas de elogio, otras originan problemas. Sea cual sea nuestra actitud habitual hacia tales personas y sus acciones, si podemos estar contentos con aquellos que son ms felices que nosotros, ser compasivos con los infortunados, estar alegres con los que realizan acciones dignas de elogio y si los errores de los dems no nos afligen, nuestras mentes estarn muy tranquilas.
I.33.- La serenidad mental (se logra cultivando) el sentimiento de simpata frente a la felicidad, de compasin frente a la desgracia, de alegra frente a la virtud y de indiferencia frente a la maldad, como objetos (de concentracin).
i. 33 By the cultivation of friendliness towards happiness, and compassion towards pain, and joy towards merit, and indifference towards demerit,
33. The mind becomes purified by the cultivation of feelings of amity, compassion, goodwill and indifference respectively towards happy, miserable, virtuous and sinful creatures.
11 The Peace Of The Mind Can Be Brought About Through The Practice Of Sympathy, Tenderness, Steadiness Of Purpose, And Dispassion In Regard To Pleasure Or Pain, Or Towards All Forms Of Good Or Evil.
1.33: maitr karu mudito apeksm sukha dukha puy apuny viayam bhvanta citta prasdana The mind becomes pure and calm by cultivating friendliness toward the happy, compassion for the unhappy, delight toward the virtuous, and benevolent indifference toward the unrighteous.
maitri karuna mudita upeksanam sukha duhkha punya apunya visayanam bhavanatah cittaprasadanam maitri friendliness; karuna compassion; muditajoyfulness, cheerfulness; upeksanam indifference, neutrality, nonresponsiveness; sukha happiness; duhkha distress; punya virtue; apunya- vice; visayanam relating to attractive objects; bhavantah abstract meditation; citta-mentoemotional energy; prasadanam - serenity The abstract meditation resulting from the serenity of the mento-emotional energy comes about by friendliness, compassion, cheerfulness and non-responsivness to happiness, distress, virtue and vice.
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34-O (uno puede controlar la mente) por la exhalacin y retencin de la respiracin. 34 Puede ser til la prctica de ejercicios respiratorios a base de expiraciones prolongadas. I.34.Opcionalmente, (se logra serenidad mental) alargando la exhalacin. i. 34 Or [the yogin attains the undisturbed calm of the mind-stuff] by expulsion and retention of breath. 34. By exhaling and restraining the breath also (the mind is calmed). 12 The Peace Of The Mind Is Also Brought About By The Regulation Of The Prana Or Life Breath. 1.34: pracchardana vidhrabhy v prasya The mind is calmed by the controlled exhaling and retention of the breath. pracchardana vidharanabhyam va pranasya prachardana exhalation; vidharanabhyam by inhalation; va or; pranasya of the vital energy Or by regulating the exhalation and inhalation of the vital energy visayavati va pravrttih utpanna manasah sthiti nibandhani visayavati like normal sensuality, something different but similar to a normal object; va or; pravrttih the operation; utpanna produced, brought about; manasah of the mind; sthiti- steadiness; nibandhani bond, fusion Or fusion and steadiness of the mind is produced by the operation of the mentoemotional energy towards an object which is different to but similar to a normal thing. visokah va jyotismati visokah sorrow-less; va or; jyotismati spiritually luminous Or by sorrowless and spiritual luminous states
35-O sino, la mente puede ser estabilizada guindola a la estabilidad de la experiencia sensitiva.
35 Por medio de la indagacin habitual sobre el papel de los sentidos podemos reducir las distorsiones mentales.
I.35.- Adems, cuando se produce la percepcin continuada del objeto se conecta con la estabilidad mental.
Attainment of Stability i. 35-39. Suitable objects for fixed-attention and contemplation. i. 35 Or [he gains stability when] a sense-activity arises connected with an object [and] bringing the central-organ into a relation of stability,
35. The development of higher objective perceptions called Visayavati also brings about tranquility of mind.
13 The Mind Can Be Trained To Steadiness Through Those Forms Of Concentration Which Have Relation To The Sense Perceptions.
1.35: viayavat v pravttir utpann manasa sthiti nibandhan Concentration on subtle sense perceptions can bring steadiness of mind.
36- O el estado luminoso que est mas all del sufrimiento (puede controlar la mente)
36 Por medio de la indagacin sobre lo que es la vida y sobre lo que nos mantiene vivos, podemos encontrar algn alivio a nuestras distracciones mentales.
I.36.- Igualmente, cualquier percepcin continuada luminosa y sin dolor (provoca la estabilidad mental).
i. 36 Or an undistressed [and] luminous [senseactivity when arisen brings the central-organ into a relation of stability],
36. Or by perception which is free from sorrow and is radiant (stability of mind can also be produced).
14 By Meditation Upon Light And Upon Radiance, Knowledge Of The Spirit Can Be Reached, And Thus Peace Can Be Achieved.
1.36: viok v jyotimat Or by concentrating on the supreme, ever-blissful Light within.
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37-O tambin,(la mente puede ser controlado)concentr ndola en personas que han renunciado a las pasiones humanas. 37 Cuando nos enfrentamos a problemas, el consejo de alguien que haya dominado problemas similares puede ser de gran ayuda. I.37.- Tambin (se estabiliza) la mente cuyo objeto (de concentracin) hace referencia a (un ser que ha logrado) la liberacin del deseo. i. 37 Or the mind-stuff [reaches the stable state] by having as its object [a mindstuff] freed from passion, 37. Or (contemplating) on a mind which is free from desires (the devotee's mind gets stabilised). 15 The Mind Is Stabilized And Rendered Free From Illusion As The Lower Nature Is Purified And No Longer Indulged. 1.37: vta rga viaya v citta Or by concentrating with a mind free from attachment to sense objects. vitaraga visayam va cittam vita without; raga craving; visayam -an object or person; va or; cittam mento-emotional energy Or fixing the mentoemotional energy on someone who is without craving. svapna nidra jnana alambanam va svapna dream; nidra dreamless sleep; jnana information; alambanamtaking recourse; va - or Or by taking recouse to dream or dreamless sleep
38-O tambin (la mente puede estabilizarse) dndole el apoyo del conocimiento de los sueos y el dormir.
38 La exploracin de nuestros sueos, de nuestro sueo y de las experiencias vividas en estados o en relacin con ellos nos puede ayudar a clarificar algunos de nuestros problemas.
I.38.- De forma alternativa (se alcanza la estabilidad), tomando como objeto de concentracin el conocimiento obtenido durante el sueo (tanto con ensoaciones como sin ellas). I.39.- En general, (se alcanza estabilidad) con la meditacin en lo que es de agrado.
i 38 Or [the mind-stuff reaches the stable state] by having as the supportingobject a perception in dream or in sleep
38. Or by taking as the object of meditation the images of dreams or the state of dreamless sleep (the mind of the Yogin gets stabilized).
16 Peace Can Be Reached Through Meditation On The Knowledge Which Dreams Give.
1.38: svapna nidr jn labana v Or by concentrating on a dream object or deep sleep experience.
39-O por meditacin segn se desee.
39 Toda indagacin digna de inters puede calmar la mente.
i. 39 Or [the mind-stuff reaches the stable state] by contemplation upon any such an object as is desired.
39. Or by contemplating on whatsoever thing one may like (the mind becomes stable ).
16 Peace Can Be Reached Through Meditation On The Knowledge Which Dreams Give.
1.39: yath bhimata dhynd v Or by meditating on anything one chooses that is elevating.
yathabhimata dhyanat va yatha as, according; abhimata what is dearly desired; dhyanat from effortless linkage of the mind to a higher concentration force; va or Or it can be achieved from the effortless linkage of the mind to a higher concentration force which was dearly desired.
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40-Entonces el yogui obtiene el dominio sobre todos los objetos de meditacin, desde el ms pequeo hasta el infinitamente inmenso. 40 Cuando este estado ha sido alcanzado, no hay nada que sobrepase la capacidad de comprensin. La mente puede mantenerse y ayudar a comprender lo simple y lo complejo, lo infinito y lo infinitesimal, lo perceptible y lo imperceptible. 41 Cuando la mente est libre de distraccin, todos los procesos mentales pueden estar implicados en el objeto de indagacin. Al permanecer en este estado, gradualmente se llega a estar totalmente absorto en el objeto. Entonces la mente refleja, como un diamante sin defecto, los trazos de dicho objeto y nada ms. I.40.- En ese momento (cuando la mente se ha estabilizado), su dominio(el poder de tal mente) se extiende desde lo nfimo hasta la grandeza mas extrema. Mastery and concentration i. 4O-47. Classification of concentration with reference to different single objects or absence of objects, or to the mental act, or to a fusion of object and knower. i. 40 His mastery extends from the smallest atom to the greatest magnitude, 40. When the mind develops the power of stabilizing on the smallest size as well as on the greatest one, then the mind comes under control. 8 Thus Ones Realization Extends From The Infinitely Small To The Infinitely Great, And From Annu To Atma Ones Knowledge Is Perfected. 1.40: param anu parama mahattvnto asya vakra Gradually, ones mastery in concentration extends from something indivisible to the boundaryless infinite. paramanu paramamahattvantah asya vasikarah paramanu = paprama smallest + atom; parama greatest; mahatva largeness, cosmic proportions; antah ending, extending to; asya of his, him; vasikarah mastery of the psyche The mastery of his psyche results in control of his relationship to the smallest atom or to cosmic proportions. ksinavrtteh abhijatasya iva maneh grahitr grahana grahyesu tatstha tadanjanata samapattih ksina great reduction; vrtteh concerning the mento-emotional operations; abhijatasya of what is produced all around or transparent; iva like; maneh of a gem; grahitrperceiver; grahana flow perception; grahyesu in what is perceived; tatstha basis foundation; tad = tatthat; anjanata assuming the nature of or characterization of (anj- to smear with, to mix with); samapattih linkage fusion.
41-Samapatti es un estado de completa absorcin de la mente, que est libre de Vrittis en (los tres tipos de objetos como) observador, observado y los sentidos, tal como un cristal pulido toma el color de aquello sobre lo que est apoyado.
I.41.- La identificacin ensttica es el establecimiento de la mente, como si (todos) sus procesos mentales se hubiesen destruido, en el conocedor, el proceso de conocimiento o el objeto conocido, y (como consecuencia de dicho establecimiento) la absorcin (de la misma) en ellos.
i. 41 [The mind-stuff} from which, as from a precious gem, fluctuations have dwindled away, reaches the balanced-state, which, in the case of the knower or of the process-of-knowing or of the object-to-be-known, is in the state of resting upon [one] of these [three] and in the state of being tinged by [one] of these [three].
41. When the fluctuations of the mind are weakened, the mind appears to take on the features of the object of meditation-whether it be the cogniser (Grahita), the instrument of cognition (Grahana) or the object cognised (Grahya)as does a transparent jewel, and this identification is called Samapatti or engrossment.
To They Whose Thoughts Are Entirely Controlled, There Eventuates A State Of Identity With, And Similarity To That Which Is Realized; The Knower, Knowledge And The Field Of Knowledge Become One, Just As The Crystal Takes To Itself The Colors Of That Which Is Reflected In It.
1.41: ka vtter abhijtasye iva maer graht grahaa grhyeu tatsthatad ajanat sampatti Just as a pure crystal assumes the color of a nearby object, so the mind with diminished vrittis becomes steady such that the knower becomes the known. Th is culmination of meditation is samadhi.
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In regards to the great reduction of the mentoemotional operations, there is fusion of the perceiver, the flow of perceptions and what is perceived, just like the absorption of a transparent jewel.
42-En este estado (de samadhi),tomando en cuenta las alternancias conscientes entre palabra, conocimiento verdadero (o sabidura correcta) y percepcin sensible, el estado mental confuso se denomina savikarta sanapatti.
42 Al principio, a causa de nuestras experiencias e ideas pasadas, nuestra comprensin del objeto est deformada. Todo lo que ha sido odo, ledo o sentido puede interferir en nuestra percepcin.
I.42.- En ese instante, la identificacin ensttica con argumentacin sobre un objeto mezcla la construccin mental del sonido (con que se representa), del significado concreto (de ste) y de la comprensin (que produce).
i. 42 Of [these balancedstates] the state-balanced with deliberation is confused by reason of predicate-relations between words and intended-objects and ideas,
42. The engrossment, in which there is the mixture of word, its meaning(i.e. the object) and its knowledge, is known as Savitarka Samapatti. .
2 When The Perceiver Blends The Word, The Idea And The Object, This Is Called The Mental Condition Of Judicial Reasoning.
1.42: tatra abd artha jna vikalpai sakr savitark sampatti Contemplation in which the knowledge of a thing is mixed with its name and meaning is called savitarka.
tatra sabda artha jnana vikalpaih sankirna savitarka samapattih tatra there, in that case; sabda word; arthameaning; jnana knowledge concerning something; vikalpaih with option, alternative, doubt , uncertainty; sankirna blending together, mixed; savitarka thoughtfulness, reasoning, deliberation; samapattih fusion linkage In that case, the deliberate linkage of the mentoemotional energy to a higher concentrating force occurs when a word, its meaning and the knowledge of the object alternate within the mind, blending as it were.
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43-Nirvitarka se produce despus de la clarificacin de la memoria, cuando la mente est desprovista de su propia percepcin y slo brilla por dentro el conocimiento verdadero del objetivo. 43 Cuando se sostiene la direccin de la mente hacia el objeto, las ideas y recuerdos del pasado pierden terreno gradualmente, La mente llega a ser transparente como un cristal y es una sola cosa con el objeto. En este momento no hay sentimiento de uno mismo. Es la percepcin pura. I.43.- (La identificacin ensttica) sin argumentacin (se presenta) tras la purificacin total de la retentiva, (es decir) como si se despojara de todo significado para reflejar exclusivamente la cosa en si. i. 43 When the memory is quite purified, [that balancedstate] which is, as it were, empty of itself and which brightens [into conscious knowledge] as the intendedobject and nothing moreis super-deliberative. 43. When the memory is purified, the mind appears to be devoid of its own nature (i.e. of reflective consciousness) and only the object (on which it is contemplating) remains illuminated. This kind of engrossment is called Nirvitarka Samapatti. 3 Perception Without Judicial Reasoning Is Arrived At When The Memory No Longer Holds Control, The Word And The Object Are Transcended, And Only The Idea Is Present. 1.43: smrti pariuddhau svarpa unye iv arthamtra nirbhs nirvitark When the memory is purified, the object of concentration shines alone devoid of name and form. Th is is nirvitarka samadhi. smrtiparisuddhau svarupasunya iva arthamatranirbhasa nirvitarka smrti memory; parisuddhau on complete purification; svarupa- essential nature of something; sunya devoid of; iva as if; artha meaning; matra only; nirbhasa shining; nirvitarka fusion or linkage without deliberation of analysis. Non-analytical linkage of his attention to a higher concentration force occurs when the memory is completely purified and the essential inquiring nature disappears as it were, such that the value of that higher force shines through. etayaiva savicara nirvicara ca suksmavisaya vyakhyata etaya by this; eva only; savicara investigative linkage of ones attention to a higher concetration force; nirvicara non-investigative linkage; ca and; suksma subtle; visaya object; vyakhyata explained By this, the investigatative linkage and non- investigative linkage of ones attention to a higher concentration
44-Solamente con esta explicacin, savichara samadhi, nirvichara samadhi y estados ms sutiles de samadhi han sido explicados.
44 Este proceso es posible con cualquier tipo de objeto, a todo nivel de percepcin: superficial y general o profundo y especfico.
I.44.- De igual manera se explican (las identificaciones enstticas) con y sin anlisis de objeto sutil.
i. 44 By this same [balanced-state] the reflective and the superreflective [balanced-states] are also explained,
44. By this (foregoing) the Savichara and Nirvichara engrossments, whose objects are subtle, are also explained.
4 The Same Two Processes Of Concentration, With And Without Judicial Action Of The Mind, Can Be Applied Also To Things Subtle.
1.44: etayai ava savicr nirvicr ca skma viay vykhyt When the object of contemplation is subtle, samadhis of savichara and nirvichara can be distinguished in the same way. -------------force consisting of subtler objects, was explained.
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45-Los estados de samadhi con respecto a objetivos ms sutiles ascienden hasta prakriti. 45 La mente no puede comprender la fuente misma de la percepcin que hay en nosotros. Por lo dems, sus objetos de comprensin son ilimitados. I.45.- La sutileza de los objetos llega hasta lo indeterminado. i. 45 The subtile object also 45. Subtlety terminates in unresoluble- pertaining to objects primary-matter (alinga). culminates in A-linga or the unmanifest. 5 The Gross Leads Into The Subtle, And The Subtle Leads In Progressive Stages To That State Of Pure Spiritual Being Called Prodhana. 1.45: sksma viayatva c aliga paryavasna Th e most subtle objects of experience approach the undefinable. suksmavisayatvam ca alinga paryavasanam suksma subtle; visayatvam what is concerning the nature of gross objects; ca and; alinga - without characteristics; paryavasanam termination The insight into the subtle nature of gross objects, terminates when one becomes linked to the higher concentration force which has no characteristics.
46-Aquellos (estados que han sido explicados anteriormente) son solo samadhi con semilla.
46 Todos estos procesos que consisten en dirigir la mente exigen un objeto de indagacin.
I.46.- stas (identificaciones enstticas) son una interiorizacin profunda con semilla.
i. 46 These same [balanced-states] are the seeded concentration,
46. These are the only kinds of objective concentrations. .
6 All This Constitutes 1.46: t eva sabja Meditation With samdhi Seed. Th e foregoing samadhis refer to objects, tangible and subtle, but is not yet the final goal.
ta eva sabijah samadhih ta- they; eva only; sabijah with motivation from the mento-emotional energy; samadhih- effortless continous linkage of the attention to a higher concentration force The previous descriptions concern the effortless and continuous linkage of the attention to a higher concentration force, as motivated by the mentoemotional energy.
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47-Despus de volverse absolutamente perfecto en nirvicahara samadhi la luz espiritual amanece. 47 Entonces la persona empieza a conocerse verdaderamente. I.47.- Con la transparencia (de la identificacin ensttica) sin anlisis de objeto sutil (se percibe) la claridad del ser interior. i. 47 When there is the clearness of the superreflective [balanced-state, the yogin gains] internal undisturbed calm. 47. On gaining proficiency in Nirvichara, purity in the inner instruments of cognition is developed. . 7 When This Super Contemplative State Is Reached, The Yogis Acquire Pure Spiritual Realization Through The Balanced Quiet Of The Mind. 1.47: nirvicara vaisaradye adhyatma prasadah Self-luminous radiance emerges in the purity of nirvichara samadhi. nirvicara vaisaradye adhyatmaprasadah nivicara = non investigative linkage of ones attention to a higher concentration force; vaisaradye on gaining competence; adhyatma relationship between the supreme soul and the limited one; prasadah clarity and serenity On gaining competence in the non-investigative linkage of ones attention to the higher concentration force, one experiences the clarity and serenity which results from the linkage of the supreme soul and the limited one. rtambhara tatra prajna rtambhara reality perceptive, truth discerning; tatra there, at that time; prajna insight There with that competence, the yogin develops the reality-perceptive insight. sruta anumana prajnabhyam anyavisaya visesarthatvat sruta what is heard; anumana what is surmised or seasoned out; prajnabhyam- from the two methods of insight; anya other; visaya object; visesa particular aspect; arthavat
48-Alli, (en los lmites de nirvichara samadhi) la superconciencia se nutre de la experiencia csmica.
48 Entonces lo que esa persona ve y comparte con otros est libre de error.
I.48.- Ah (en la transparencia de la identificacin ensttica sin anlisis de objeto sutil), el conocimiento es verdadero. I.49.- (La sabidura obtenida ahora) es diferente del conocimiento logrado por medio de la tradicin y la inferencia (puesto que) su significado es concreto.
Normative insight i. 48-51. After-effects of concentrated insight efface after-effects of concentration upon objects. i. 48 In this [concentrated mind-stuff] the insight is truth-bearing, i. 49 Has another object than the insight resulting from things heard or from inferences, inasmuch as its intended-object is a particular,
48. The knowledge 8 Their Perception Is that is gained in that Now Unfailingly state is called Exact. Rtambhara (filled with truth).
1.48: rtambhara tatra prahna The undistracted awareness of nirvichara samadhi is filled with truth.
49-Este conocimiento es diferente del conocimiento adquirido a travs del testimonio y la inferencia, porque tiene un objetivo especial.
49 Su conocimiento ya no se basa en la memoria o en la inferencia. Es espontneo, directo y se realiza a un nivel y con una intensidad que sobrepasan lo ordinario.
49. (That knowledge) Is different from that derived from testimony or through inference, because it relates to particulars (of objects).
9 This Particular Perception Is Unique And Reveals That Which The Rational Mind Cannot Reveal.
1.49: sruta anumana prajna abhyam anya visaya visesa arthatvat Truth of direct knowing is different from deductive reasoning or inference.
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because of an object It is different from the two methods of insight which are based on what is heard and what is reasoned out, because that is limited to a particular aspect of an object. 50-La conciencia dinmica nacida de aqul (sabeeja samadhi) previene otros estados de conciencia. 50 A medida que esta cualidad mental de reciente adquisicin se va reafirmando gradualmente, domina las otras tendencias mentales basadas en la comprensin defectuosa. I.50.- Su efecto latente (el de la sabidura) inhibe los otros efectos latentes. i. 50 The subliminalimpression produced by this [super-reflective balancedstate] is hostile to other subliminal-impressions, 50. The latent impression born of such knowledge is opposed to the formation of other latent impressions. 10 It Is Hostile To, Or 1.50: tajjah Supersedes All samskaro anya Other Impressions. samskara pratibahdhi Th e impressions of this samadhi will come to predominate over samskaras of distraction. ajjah samskarah anyasamskara pratibandhi taj= tat- that; jah- which is produced from; samskarahthe impressions; anya- other; samkara- impression; pratibandhi- the preventer, that which effectively suppresses something else That impression which is produced from the realityperceptive insight, acts as the preventer of the other impressions. tasyapi nirodhe sarvanirodhat nirbijah samadhih tasya - of that (preventative impression); api- also; nirodhe on the non operation; sarva all; nirodhat resulting from that non-operation; nirbijah not motivated by the mentoemotional energy; samadhi continuous effortless linkage of the attention to the higher concentration force
51 La mente alcanza un estado en el que no hay impresin de ninguna clase. Es abierta, lmpida, simplemente transparente.
I.51.- Cuando tambin (este efecto latente) se inhibe, (se produce) la abstraccin total, (que es) la interiorizacin profunda sin semilla.
i. 51 When this [subliminalimpression] also is restricted, since all is restricted, [the yogin gains] seedless concentration.
51. By the stoppage 10 It Is Hostile To, Or of that too (on Supersedes All account of the Other Impressions. elimination of the latent impressions of Samprajnana) objectless concentration takes place through suppression of all modifications.
1.51: tasya api nirodhe sarva nirodhan nirbijah samadhih When the impressions of even spontaneous selfawareness are transcended, there remains only the serene and undisturbed state of all-knowing wisdom.
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The continuous effortless linkage of the attention to the higher concentration force which is not motivated by this mento-emotional energy, occurs when there is a nonoperation, even of that preventative impression which caused the suppression of all other lower memories.
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http://hrih.net/patanjali/english.htm http://www.amsi.ge/pat/ys_w http://www.geocities http:hrih.net/patanja http://homepage.mac.c http://www.gita-society.com oods.html .com/Athens/6709/p li/archive/ om/dbhill/.Public/Patan age6.html jali%20Yoga %20Sutras.pdf James Hutton Woods Harvard University Press by SamkhyaYogacharya Swami Hariharananda Aranya Published by Calcutta University Press BOOK II ON PRACTICE Vesper Havdalah
Vyasa
Dennis Hill
Gita Society
SDHANAPDAH
SAADHANA PAADA El libro de la prctica II.1.- Autodisciplina, estudio de s mismo y desprendimiento son las acciones para (conseguir) el estado unificado.
BOOK SECONDMEANS OF ATTAINMENT
Book 2: Sadhana
CHAPTER 2 Sadhana pada: Techniques tapah-svadhyayesvarapranidhanani kriya-yogah tapah austerity; svadhyaya study of the psyche; isvarapranhanani = isvara Supreme Lord + pranidhanani profound religious meditation; kriyayayoga dynamic yoga practice Austerity, study of the psyche, profound religious meditation on the Supreme Lord is the dynamic kriya yoga practice.
1- Tapas, swadhyaya e Ishwara pranidhana constituyen el yoga prctico y kriya yoga.
1 La prctica del Yoga debe reducir las impurezas, tanto fsicas como mentales. Debe desarrollar nuestra capacidad de examinarnos a nosotros mismos y debe ayudarnos a comprender que, al fin y al cabo, no somos los dueos de todo lo que hacemos.
Devices for weakening hindrances ii. 1-11. Aids serviceable to the beginner who is on the path to concentration. ii. 1 Self-castigation and study and devotion to the Ivara are the Yoga of action,
1. Tapas (austerity or sturdy selfdiscipline -mental, moral and physical), Svadhyaya (repetition of sacred Mantras or study of sacred literature) and Isvarapranidhana (complete surrender to God) are Kriyayoga (Yoga in the form of action).
The Yoga Of Action, Leading To Union With The Soul Is Fiery Aspiration, Spiritual Reading And Devotion To Ishvara.
2.1: tapa svdhyye avara praidhnni kriy yoga Self-discipline, study and recitation of sacred texts, and absorption in the true inner Self, constitute the essentials of Yoga in action.
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2- Kriya yoga se practica para desarrollar la conciencia de samadhi y con el propsito de reducir la causa de las aflicciones. 2 Entonces estas prcticas eliminarn sin duda los obstculos que impiden la claridad de percepcin. II.2.- El sentido (de estas acciones) es el de provocar la interiorizacin suprema y disminuir los obstculos al conocimiento. ii. 2 For the cultivation of concentration and for the attenuation of the hindrances, 2. That Kriya-yoga (should be practised) for bringing about Samadhi and minimising the Klesas. 2 The Aim Of These Three Is To Bring About Soul Vision And To Eliminate Obstructions. 2.2: samdhi bhavnrtha klea tan karartha ca Practicing these essentials, we overcome the obstacles and attain samadhi. samadhi-bhavanarthah klesa-tanu-karanarthas ca samadhi continuous effortless linkage of the attention to a higher concentration force or person; bhavana producing; arthah - for the value or purposes of; klesa = mento-emotional afflictions; tanu - thinking reducing; karana - cause, causing; arthas = arthah- for the value of purpose; ca and It is for the purpose of producing continuous effortless linkage of the attention to a higher concentration force and for causing the reduction of the mental and emotional afflictions. avidyasmita-ragadvesabhinivesah klesah avidya spiritual ignorance; asmita misplaced identity; raga a tendency of emotional attachment; dvesa - impulsive emotional disaffection; abhinivesah strong focus on mundane existence which is due to an instinctive fear of death; klesah the mental emotional afflictions The mental and emotional
3- Las causas del dolor son la ignorancia, el sentimiento del yo o ego, los gustos, los disgustos y el miedo a la muerte.
3 Los obstculos son las comprensiones defectuosas, la confusin de valores, el exceso de apego, las aversiones irracionales y el sentimiento de inseguridad.
II.3.- Ignorancia esencial, conciencia de existencia, pasin, rechazo incontrolado y miedo son los (cinco)obstculos al conocimiento.
ii. 3 Undifferentiatedconsciousness (avidya) and the feeling-of-personality and passion and aversion and the will-to-live are the five hindrances,
3. Avidya (misapprehension about the real nature of things), Asmita (egoism), Raga (attachment), Dvesa (aversion) and Abhinivesa (fear of death) are the five Klesas (afflictions).
3 These Are The Difficulty-producing Hindrances: Ignorance, The Sense Of Personality, Desire, Hate And The Sense Of Attachment.
2.3: avidy asmit rga dve bhinive Nescience (avidya), ego, attachment, antipathy, and dread of death are the fi ve obstacles (kleshas).
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afflictions are spiritual ignorance, misplaced identity, emotional attachment, impulsive emotional disaffection and the strong focus on mundane existence, which is due to an instinctive fear of death. 4- Avidya es el rea de accin de los kleyas consecuentes, en el estado latente, reducido, disperso o expandido. 4 La comprensin defectuosa es la fuente de todos los dems obstculos, que no aparecen necesariamente al mismo tiempo y cuyo impacto es variable. A veces son oscuros y apenas discernibles, a veces visibles y dominantes. II.4.- El (obstculo al conocimiento) mas importante es la ignorancia esencial, ya que es el campo donde germinan los dems, estn latentes, atenuados, subyugados o activos. ii. 4 Undifferentiatedconsciousness is the field for the others whether they be dormant or attenuated or intercepted or sustained, 4. Avidya is the breeding ground for the others whether they be dormant, attenuated, interrupted or active. 4 Ignorance Is The Cause Of All Of The Other Obstructions Whether They Be Latent, In Process Of Elimination, Overcome, Or In Full Operation. 2.4: avidy ketram uttare prasupta tanu vicchinno udra Avidya (not knowing the Self) is the origin of the other obstacles, whether they are dormant, weakened, interrupted or sustained. avidya ksetram uttaresam prasupta-tanu-vicchinaudaranam avidya spiritual ignorance; ksetram - field, existential environment; uttaresam of the other afflictions; prasupta dormant; tanu reducted; vicchina alternating, periodic; udaranam expanded Spiritual ignorance is the existential environment for the other afflictions, in their dormant, reduced, periodic or expanded stages. anityasuci-dukhanatmasu nitya-sucisukhatmakhyatir avidya anitya not eternal, temporary; asuci - not clean, not pure; duhkha distress; anatmasu in what is not the spirit; nitya eternal; suci pure; sukha happiness; atma spirit; khyatih - what is known or identified; avidya- spiritual
5- Avidya (ignorancia) es equivocar lo perecedero o no eterno, impuro, malo y sustancioso, por lo eterno, puro, bueno y atman (o sustancia) respectivamente.
5 La comprensin defectuosa conduce a errores de comprensin de las caractersticas, origen y efectos de los objetos percibidos.
II.5.- La ignorancia esencial es considerar permanente, puro, agradable y real, lo que es impermanente, impuro, doloroso e irreal.
ii. 5 The recognition of the permanent, of the pure, of pleasure, and of a self in what is impermanent, impure, pain, and not-self is Undifferentiatedconsciousness (avidya).
5. Avidya consists in regarding a transient object as everlasting, an impure object as pure, misery as happiness and the non-self as self.
5 Ignorance Is The Condition Of Confusing The Permanent, Pure, Blissful And The Self With That Which Is Impermanent, Impure, Painful And The Not Self.
2.5: anity auci dukh antmasu nitya uci sukh atma khytir avidy Avidya is taking the ephemeral as eternal, the impure as pure, the painful as pleasant,and the nonSelf as the Self.
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ignorance Spiritual ignorance is exhibited when what is temporary, impure, distressful and mundane, is identified as being eternal, pure, joyful and spiritual respectively. 6- Asmita es la identidad como si fuera purusha con el buddhi. 6 La falsa identificacin se establece cuando consideramos la actividad mental como la verdadera fuente de la percepcin. II.6.- La conciencia de existencia individual se entiende como si fuera la identidad entre la energa del observador y la energa de la observacin. ii. 6 When the power of seeing and the power by which one sees have the appearance of being a single self, [this is] the feeling-of-personality. 6. Asmita is tantamount to the identification of Purusha or pure Consciousness with Buddhi. 6 The Sense Of Personality Is Due To The Identification Of The Knower With The Instruments Of Knowledge. 2.6: dg daranaaktyor ektmatev asmit Pure consciousness is the power of seeing, but the ego is confused, thinking the body/mind (the instrument of seeing) is the seer. drg-darsana-saktyor ekatmatevasmita drg = drk - supernatural vision; darsana what is seen; saktyoh - of the two potencies; ekatmata having one nature, identical; iva as if, seems to be; asmita- mistaken identity Mistaken identity occurs when the supernatural vision and what is seen through it seems to be identical. sukhanusayi ragah sukha happiness; anusayi connected to, devotedly attached to; ragah craving Craving results from a devoted attachment to happiness
7- Raga es el placer que acompaa al gusto.
7 El apego excesivo II.7.- El deseo es est basado en la consecuencia del conviccin de que placer. contribuir a la felicidad eterna.
ii 7 Passion is that which dwells upon pleasure,
8. Aversion is that 7 Desire Is (modification) which Attachment To results from misery. Objects Of Pleasure.
2.7: sukh anuay rga Pleasure is followed by attachment.
8- Dwesha es el dolor que acompaa a la repulsin.
8 Las aversiones II.8.- El rechazo es irracionales suelen consecuencia del ser el resultado de dolor. experiencias penosas sufridas en el pasado, ligadas a situaciones y objetos concretos.
ii. 8 Aversion is that which dwells upon pain.
9. As in the ignorant 8 Hate Is Aversion so in the learned, For Any Object Of the firmly The Senses. established inborn fear of annihilation is the affliction called Abhinivesa.
2.8: dukh nuay dvea Pain is followed by aversion.
dukhanusayi dvesah duhkha distress; anusayi connected to, devotedly attached to; dvesahimpulsive emotional - - - - - - - - - - - - - - - - disaffection devoted attachment to Impulsive emotional distress. disaffection results from a
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9- Abhinivesha es el deseo de vida autosostenida que domina todo, an lo aprendido. 9 La inseguridad es el sentimiento innato de ansiedad ante el futuro. Afecta tanto a ignorantes como a sabios. II.9.- El instinto de autopreservacin fluye por su propia naturaleza incluso en el erudito. ii. 9 The will-to-live sweeping on [by the force of] its own nature exists in this form even in the wise. 10. The subtle Klesas are forsaken (i.e. destroyed) by the cessation of productivity (i.e. disappearance) of the mind. 9 Intense Desire For Sentient Existence Is Attachment; This Is Inherent In Every Form, Is Self Perpetuating And Known Even To The Very Wise. 2.9: svarasavh viduo pi tath ruro bhinivea Flowing through life is the fear of death, the clinging to life, and it is dominant in all, even the learned. svarasa-vahi viduso pi tatha rudho bhinivesah svarasavahi = sva - own + rasa essence + vahi flow current, instinct for self preservation(svarasavahi its own flow of energy of self preservation); vidus = vidusah the wise man; pi api also; tatha just as, so it is; rudho rudhah developed produced; bhinivesah = abhinivesah strong focus on mundane existence which is due to instinctive fear of death As it is, the strong focus on mundane existence, which is due to the instinctive fear of death, and which is sustained by its own potencies, which operates for self preservation, is developed even in the wise man te pratiprasava-heyah suksmah te these, they; prati opposing, reverting back; prasava- expressing, going outwards; heyah- what is fit to be left or abandoned; suksmah subtle energies These subtle motivations are to be abandoned by reverting their expressions backwards.
10- Estos kleshas pueden ser reducidos por involucin cuando son sutiles.
10 Cuando los obstculos parecen no estar presentes, es importante mostrarse vigilante.
II.10.- Su (manifestacin) sutil puede evitarse volviendo (los obstculos al conocimiento) a su origen.
ii. 10 These [hindrances (Nota 1) when they have become subtile] are to be escaped by the inverse-propagation,
10 These Five Hindrances, When Subtly Known, Can Be Overcome By An Opposing Mental Attitude.
2.10: te pratiprasava hey skm The subtle kleshas (obstacles to happiness) are destroyed by the cessation of the mind.
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11- Las modificaciones de los kleshas pueden ser reducidas a travs de la meditacin. 11 Avanzar hacia un estado de reflexin para reducir su impacto e impedirles recobrar la fuerza. II.11.- Los procesos mentales (que surgen) de ellos (de los obstculos al conocimiento) se evitan con la meditacin. ii. 11 The fluctuations of these 11. Their means of should be escaped by means subsistence or their of contemplation gross states are avoidable by meditation. 11 Their Activities Are To Be Done Away With, Through The Meditation Process. 2.11: dhyna heys tad vttaya Fully developed kleshas can be overcome by meditation. dhyana-heyas tad-vrttayah dhyana - effortless linking of the attention to the higher concentration force or person; heyah what is fit to be abandoned or left aside; tad = tat-that; vrttayah vibrational modes of the mento-emotional energies Their vibrational modes are to be abandoned or ceased by the effortless linkage of the attention to a higher concentration force or person. klesa-mulah karmasayah drstadrsta-janmavedaniyah klesa mento emotional distress; mulah root cause ; karma- cultural activities ; asayah- storage, reservoir; drsta- perceived, realized; adrsta- not perceived, not realized; janma birth; vedaniyah what is experienced or realized The psychological storage of the impressions left by performance of cultural activities which is itself the cause of the mental and emotional distress, is experienced in realized and non-realized births.
12- La acumulacin de karmas, que es la principal causa de las aflicciones, se experimenta en los nacimientos presentes y futuros.
12 Los obstculos influyen en nuestras acciones y sus consecuencias. Dichas consecuencias pueden ser o no evidentes en el momento de la accin.
II.12.- Los obstculos al conocimiento dan origen a las diferentes acciones acumuladas, cuyos efectos pueden ser o no evidentes (en el momento actual).
Karma ii. 12-14. Origin of karma in hindrances; result of karma in state-ofexistence, length of life, and pleasure or pain. ii. 12 The latent-deposit of karma has its root in the hindrances and may be felt in a birth seen or in a birth unseen,
12. Karmasaya or latent impression of action based on afflictions, becomes active in this life or in a life to come.
12 Karma Itself Has Its Root In These Five Hindrances And Must Come To Fruition In This Life Or In Some Later Life.
2.12: klea mla karm ayo d d janma vedanya Actions rooted in the fi ve kleshas (affl ictions) bring karmic consequences in this, or future, incarnations.
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13- Mientras la causa principal de karmashaya permanezca, madura y da nacimiento, genera un lapso de vida y experiencia. 13 Mientras prevalecen los obstculos, todos los aspectos de la accin se afectan: su ejecucin, su duracin y sus consecuencias. II.13.- Mientras exista la raz (de las acciones, es decir, los obstculos al conocimiento), tendr lugar una existencia terrenal mas o menos larga, dentro de un entorno social determinado que proporcione las experiencias adecuadas. ii. 13 So long as the root exists, there will be fruition from it [that is] birth [and] length-of-life [and] kind-ofexperience. 13. As long as Klesa remains at the root, Karmsaya produces three consequences in the form of birth, span of life and experience. 13 So Long As The Roots Exist, Their Fruition Will Be Birth, Life And Experiences Resulting In Pleasure Or Pain. 2.13: sati mle tad vipko jty yur bhog When the karmic root remains, its fruition is rebirth, span of life and experiences of pleasure and pain. sati mule tad-vipako jatyayur-bhogah sati- there is existing; mule in the cause; tat that, it; vipakah what is resulting; jati species, status of life; ayuh duration of life; bhogah- type of experience In the case aforementioned, there exists the resulting effects which manifest as a particular species of life with certain duration of body and type of experiences gained in that form. te hlada-paritapa-phalah punyapunya-hetutvat te- they; hlada- happiness; paritapa- distress; phalahresults; punya merits; apunya- demerits; hetutvat that which causes They produce happiness and distress as results, on the basis of merit and demerits. parinama-tapa-samskaradukhair guna-vrtti-virodha ca dukham eva sarvam vivekinah parinama -circumstantial change; tapa - strenuous endeavor; samskara impulsive motivations; duhkhaih - with distress; guna - quality, features of material nature; vrtti -
14- Estos frutos tienen felicidad y pena dependiendo de los mritos y demritos.
14 Las consecuencias de una accin sern dolorosas o beneficiosas segn si los obstculos estaban o no presentes en el planteamiento o realizacin de dicha accin. 15 Los efectos dolorosos de todo objeto o situacin pueden provenir de uno o varios de los factores siguientes: cambios en el objeto percibido, deseo de repetir experiencias agradables poderoso efecto del
II.14.- Los efectos (de las acciones) disfrazados de abrumadora angustia son consecuencia de las (acciones) positivas y negativas.
ii. 14 These [fruitions] have joy or extreme anguish as results in accordance with the quality of their causes whether merit or demerit.
14. Because of virtue and vice these (birth, span and experience) produce pleasurable and painful experiences.
14 These Seeds Produce Pleasure Or Pain According As Their Originating Cause Was Good Or Evil.
2.14: te hlda paritpa phal puy puya hetutvt Th e karmas bear fruits of pleasure and pain caused by virtue and harm.
15- En el caso de aquel que tiene discernimiento (viveka) todo es doloroso, por el dolor producido por el cambio, el sufrimiento agudo, los samskaras y, por oposicin, tambin debido a las gunas u Vrittis.
II.15.- Para el de recta visin, todo es nicamente dolor a causa de los sufrimientos inherentes al cambio, la determinacin (para conseguir algo) y los condicionamientos heredados, as como
All is pain ii. 15. Present and future and past correlations with objects result unavoidably in pain. ii. 15 As being the pains which are mutations and anxieties and subliminalimpressions, and by reason of the opposition of the fluctuations of the aspects
15. The discriminating persons apprehend (by analysis and anticipation) all worldly objects as sorrowful because they cause suffering in consequence, in their afflictive experiences and in
15 To The Illuminated One All Existence Is Considered Pain, Owing To The Activities Of The Essences. 16 These Activities Are Threefold, Producing Consequences,
2.15: parima tpa saskra dukhair gua vtti virodhc ca dukham eva sarva vivekina Th e discriminating person knows that attachment to worldly objects leads to fear, anxiety, reinforcement of samskaras and
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condicionamiento pasado. Por otra parte, pueden influir cambios que se produzcan en el propio individuo. por el conflicto entre las cualidades fundamentales de la materia y los procesos mentales. (guna),to the discriminating their latencies and Anxieties And all is nothing but pain. also because of the Subliminal contrary nature of Impressions. the Gunas (which produces changes all the time). constant change. vibrational mode of the mento-emotional energy; virodhat - resulting from confrontation or clashing aspects; ca - and; duhkham distress; eva indeed; sarva - all; vivekinah the discriminating person The discriminating person knows that all conditions are distressful because of circumstantial changes, strenuous endeavor, impulsive motivations, clashing aspects and the vibrational modes of the mento-emotional energy. heyam dukham anagatam heyam- that which is to be avoided; duhkham- distress; anagatam- what has not manifested Distress which is not manifested is to be avoided. drastr-drsyayoh samyogo heya-hetuh drastr- the observer; drsyayoh of what is perceived; samyogo- the indiscriminate association; heya- that which is to be avoided; hetuh- the cause The cause which is to be avoided is the indiscriminate association of the observer and what is perceived.
16- El sufrimiento que an no ha llegado debe ser evitado.
16 Los efectos dolorosos que pueden producirse deben ser previstos y evitados.
II.16.- Se debe evitar el dolor an no surgido.
There is an escape i. 16. Only yogins are sensitive to future pain. This may be avoided in that it has not expressed itself in actual suffering. ii. 16 That which is to be escaped is pain yet to come. Cause of pain ii, 17-24. The Seer-sight relation implies 1. complexes of potential stresses between aspects (guna) and between senseorgans and elements, 2. the power of the Seer who is undefiled by aspects, 3. the actual correlation until the purpose of the Seer, which is to differentiate
16. (That is why) Pain which is yet to come is to be discarded.
17 Pain Which Is Yet To Come May Be Warded Off.
2.16: heya dukham anagatam The suffering that is yet to come may be avoided.
17- La unin entre el observador y lo observado es la causa de ella (que debe ser evitado).
17 La causa de las acciones que producen efectos dolorosos es la incapacidad para distinguir lo que es percibido de lo que percibe.
II.17.- El origen de lo que debe evitarse (del dolor) se encuentra en la conexin entre el sujeto y sus objetos.
17. Uniting the Seer or the subject with the seen or the object, is the cause of that which has to be avoided.
18 The Illusion That The Perceiver And That Which Is Perceived Are One And The Same Is The Cause Which Must Be Warded Off.
2.17: dra dyayo sayogo heya hetu The cause of avoidable suffering is the illusion that the seer is the same as the seen.
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consciousness, is completed. ii. 17 The correlation of the Seer and the object-of-sight is the cause of that which is to be escaped, 18- El observado (drishya) tiene las propiedades de luz, actividad y estabilidad; es de la naturaleza de los elementos y de los rganos sensitivos, y tiene como objetivos la experiencia y la liberacin. 18 Todo lo que es percibido abarca no slo los objetos externos, sino tambin la mente y los sentidos. Comparten tres cualidades: pesadez, actividad y claridad. Ejercen dos tipos de efectos: exponer a "lo que percibe" a sus influencias o procurar lo medios para hacer la distincin entre ellos y "lo que percibe". II.18.- Con una disposicin (constante) hacia la luz, la accin y la inercia, lo visible consta (llega a nuestro conocimiento) (a travs de la interaccin) de los elementos bsicos y la percepcin de los rganos de los sentidos, siendo su razn de ser la liberacin a travs de su experiencia. ii. 18 With a disposition to brightness and to activity and to inertia, and with the elements and the organs as its essence, and with its purpose the experience and the liberation [of the Self], this is the object-of-sight. 18. The object or knowable is by nature sentient, mutable and inert. It exists in the form of the elements and the organs, and serves the purpose of experience and emancipation. 19 That Which Is Perceived Has Three Qualities: Rhythm, Mobility And Inertia; It Consists Of The Elements And The Sense Organs. 120 The Use Of These Produces Experience And Eventual Liberation. 2.18: praka kriy stiti la bhte ndriymaka bhog pavargrtha dya Th e experienced world consists of the elements and the senses in play. It is of the nature of cognition, activity and inertia, and is for the purpose of experience and realization. prakasa-kriya-sthiti-silam bhutendriyatmakam bhogapavargartham drsyam prakasa clear perception; kriya- action; sthiti- stability; silam- form, disposition; bhuta- mundane elements; indriya- sense organs; atmakam- self, nature; bhoga- experience; apavarga liberation; artham- value or purpose; drsyam what is perceived What is perceived is of the nature of the mundane elements and the sense organs and is formed in clear perception, action or stability. Its purpose is to give experience or to allow liberation. visesavisesalingamatralingani gunaparvani visesa- that which is specific; avisesa what is regular; lingamatra a mark, that which is indicated; alingani that which has no indication; guna influences
19- Vishesa, avishesa, lingamatra y alinga son las etapas de las gunas.
19 Todo lo que es percibido est r? lacionado porque comparte las tres cualidades.
II.19.- Los principios fundamentales derivan en lo particular y lo general, lo mvil y lo esttico.
ii. 19 The particularized and the unparticularized [forms] and the resoluble only [into primary matter] and irresoluble-primary-matter are the divisions of the aspects (guna).
19. Diversified (Visesa), undiversified (Avisesa), indicator-only (Lingamatra), and that which is without any indicator (Alinga) are the states of the' Gunas.
The Divisions Of The Essences Are Fourfold: The Specific, The Non Specific, The Indicated And The Untouchable.
2.19: vie viea ligamtr aligni guaparvi The three gunas -prakasha, kriya and sthiti -- have four stages: the manifest (visesha),the subtle (avisesha), the primary
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(lingamatra), and the unmanifest (alingani). of material nature; parvaniphases stages parts The phases of the influences of material nature are those which are specific, regular, indicated or not indicated. drasta drsimatrah suddho 'pi pratyayanupasyah drasta the perceiver; drsi perception, consciousness; matrah measure or extent; suddah purity; api but; pratyaya- conviction or belief as mental content; anu following along, patterning after; pasyah what is perceived The perceiver is the pure extent of his consciousness but his conviction is patterned by what is perceived.
20- El observador es solo conciencia pura, pero a pesar de su pureza, parece observar a travs del concepto mental.
20 Lo que se percibe no est sometido a ninguna variacin, pero percibe siempre por medio de la mente.
II.20.- El espectador es nada mas que observacin y, aunque inmaculado, observa a travs de las experiencias.
ii. 20 The Seer who is nothing but [the power of seeing], although undefiled (Buddha), looks upon the presented idea.
20. The Seer is absolute Knower. Although pure, modifications (of Buddhi) are witnessed by Him as an onlooker.
2 The Seers Are Pure Gnosis; Though Pure, They Look Upon The Presented Idea Through The Medium Of The Mind.
2.20: dra dimtra uddo pi pratyay nupaya The indweller is pure consciousness only, which though pure, sees through the mind and is identified by ego as being only the mind.
21- Prakriti solo existe con motivo de purusha.
21 Todo lo perceptible slo tiene una finalidad: ser percibido.
II.21.- As (teniendo en cuenta lo anterior), la razn de ser de lo visible estriba en (ser observado por) el s mismo.
ii. 21 The object-of-sight is only for the sake of it [the Self],
21. To serve as objective field to Purusha, is the essence or nature of the knowable.
3 All That Is Exists For The Sake Of The Soul.
2.21: tad artha eva dyasy atm Th e very existence of the seen is for the sake of the seer.
tad-artha eva drsyayaatma tad = tat-that; arthahpurpose; eva- only; drsyaya of what is seen; atmaindividual spirit The individual spirit who is involved in what is seen exists here for that purpose only.
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22- Para aquel cuyo propsito se cumple, lo observado se vuelve inexistente, pero para otros no es destruido porque el conocimiento es comn a todos. 22 La existencia y la apariencia de todos los objetos de percepcin son independientes de las necesidades de un "lo que percibe" en concreto. Existen sin referencia individual para poder atender a las diversas necesidades de otros individuos. 23 Todo lo que es percibido, sea lo que sea y sea cual sea su efecto sobre un individuo dado, no tiene, en definitiva, ms que una finalidad: clarificar la distincin entre el mundo exterior que es visto y el mundo interior que ve. II.22.- (El objeto) desaparece para quien aprehende su significado pero, por el hecho de ser comn, permanece de acuerdo a los dems. ii. 22 Though it has ceased [to be seen] in the case of one whose purpose is accomplished, it has not ceased to be, since it is common to others [besides himself], 22. Although ceasing to exist in relation to him whose purpose is fulfilled, the knowable does not cease to exist on account of being of use to others. 4 In The Case Of One Who Has Achieved Union, The Objective Universe Has Ceased To Be; Yet It Exists Still For Those Who Are Not Yet Free. 2.22: ktrtha prati naa spy anastam tad anya sdhraatvt Although the seen is dead to him who has attained liberation, it is alive to others because it is common to all. krtartham prati nastam apy anastam tad-anyasadharanatvat krt- fulfilled done; arthampurpose; prati toward; nastam- destroyed, nonexistent, non effective; api although, but; anastam- not finished, still existing, effective; tat- that; anya- others; sadharanatvatcommon, normal, universal (Nota 1) sva-svami-saktyoh svarupa-upalabdhi-hetuh samyogah sva own nature, own psyche; swami- the master, the individual self; saktyoh of the potency of the two; svarupa- own form; upalabdhi--obtaining experience; hetuh cause, reason; samyoga-conjunction There is a reason for the conjunction of the individual self and his psychological energies. It is for obtaining the experience of his own form. tasya hetur avidya tasya of it; hetuh cause; avidya spiritual ignorance The cause of the conjunction is spiritual ignorance.
23- La causa de la unin de purusha y prakriti es experimentar la naturaleza esencial, y lograr en si mismos los poderes de purusha y prakriti.
II.23.- La conexin (entre observador y objeto de observacin) tiene su razn de ser en (el conocimiento de) la autntica naturaleza de los poderes de ambos.
ii. 23 The reason for the apperception of what the power of the property and of what the power of the proprietor are, is correlation,
23. Alliance is the means of realizing the true nature of the object of the Knower and of the owner, the Knower (i.e. the sort of alliance which contributes to the realization of the Seer and the seen is this relationship).
5 The Association Of The Soul With The Mind And Thus With That Which The Mind Perceives, Produces An Understanding Of The Nature Of That Which Is Perceived And Likewise Of The Perceiver.
2.23: sva svmi aktyo svarpopalabdhi hetu sayoga Purushathe experienceris identifi ed with Prakritithe object of experience in order that the true nature of both Prakriti and Purusha may be known.
24- La causa de unin es avidya.
24 La falta de claridad en la distincin entre lo que percibe y lo que es percibido se debe al cmulo de comprensin defectuosa.
II.24.- El origen de esta (conexin entre observador y objeto de observacin) reside en la ignorancia esencial.
ii. 24 The reason for this 24. (The alliance [correlation] is undifferentiated- has) Avidya or consciousness (avidya). nescience as its cause.
6 The Cause Of This Association Is Ignorance; This Has To Be Overcome.
2.24: tasya hetur avidy Th is identifi cation is caused by avidya (nescience).
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25- La unin (entre purusha y prakriti) desaparece por la ausencia de avidya. Esto es hana (eludir),denominado liberacin del purusha. 25 Cuando la comprensin defectuosa se reduce, la claridad aumenta proporcionalmente. Esta es la va hacia la libertad. II.25.- El Aislamiento Trascendental del observador (se produce) como consecuencia de la destruccin de sta (de la ignorancia esencial) y, por tanto, de la supresin de la conexin (entre observador y observado). The escape ii. 25. Positive state of Isolation follows the ending of the correlation ii. 25 Since this [non-sight] does not exist, there is no correlation. This is the escape, the Isolation of the Seer. 25. The absence of alliance that arises from lack of it (Avidya) is the freedom and that is the state of liberation of the Seer. 7 When Ignorance Is Brought To An End Through Non Association With The Things Perceived, This Is The Great Liberation. 2.25: tad abhvt sayog abhvo hna tad de kaivalya Liberation (kaivalya) is the dis-association of the seer and the seen, that brings the disappearance of ignorance (avidya). tad-abhavat samyoga abhavo hanam tad drseh kaivalyam tad= tat- that spiritual ignorance; abhavatresulting from the elimination; samyoga conjunction; abhavah disappearance, elimination; hanam withdrawal, escape; tad = tat- that; drseh- of the perceiver; kaivalyah- total separation from the mundane psychology (Nota 1) viveka-khyatir aviplava hanopayah viveka discrimination; khyatih insight; aviplava unbroken, continuous; hanopaya = hana avoidance + upayah means, method The method for avoiding that spiritual ignorance is the establishment of continuous discriminative insight. tasya saptadha prantabhumih prajna tasya of his, khyati vivekakhyati discriminative insight; saptadha seven fold; pranta- boundary or edge +bhumih territory, range; prantabhumih
26- La conciencia de lo real, sin fluctuaciones, es el medio para eludir hana.
26 Los medios deben ser dirigidos esencialmente hacia el desarrollo de la claridad, para que se convierta en evidente la diferencia entre las cualidades cambiantes de lo que es percibido y la inmutable cualidad de lo que se percibe. 27 La obtencin de la claridad es un proceso gradual.
II.26.- El medio para obtener la eliminacin (de la ignorancia esencial) es el firme conocimiento discriminatorio.
Means of escape ii. 26-27. The act of discrimination leading up to the act of insight. ii. 26 The means of attaining escape is unwavering discriminative discernment,
26. Clear and distinct (unimpaired) discriminative knowledge is the means of liberation.
8 The State Of Bondage Is Overcome Through Perfectly Maintained Discrimination.
2.26: viveka khytir aviplav hano pya Th e persistent practice of discriminatve knowledge is the means to liberation.
27- Hay siete etapas de iluminacin para ese purusha.
II.27.- Tal (conocimiento discriminativo) se encuentra al final de los siete pasos de conocimiento.
ii. 27 For him [there is] insight sevenfold and advancing in stages to the highest.
27. Seven kinds of ultimate insight come to him (the Yogin who has acquired discriminative enlightenment).
9 The Illumination Achieved Is Seven Fold And Is Attained Progressively.
2.27: tasya saptadh prnta bhmi praj Steady wisdom manifests in seven stages.
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stage; prajna insight Concerning the development of his discriminative insight, there are seven stages. 28- A travs de la prctica de las distintas partes del yoga, la impureza disminuye hasta que el aumento del conocimiento espiritual culmina en la conciencia de la realidad. 28 La prctica y la indagacin sobre los diversos aspectos del Yoga reducen gradualmente los obstculos como la comprensin defectuosa. Entonces la luz de la percepcin aparece y la distincin entre lo que percibe y lo que es percibido se hace ms evidente. Ahora todo puede ser comprendido sin error. II.28.- La prctica continuada de las partes del Yoga produce la destruccin de las impurezas y trae una creciente luz de sabidura hacia el conocimiento de la diferencia. Eight aids to yoga ii. 28-29. To purify the aspects and to intensify intuitive thinking there are five indirect aids and three direct aids. ii. 28 After the aids to yoga have been followed up, when the impurity has dwindled, there is an enlightenment of perception reaching up to the discriminative discernment, 28. Through the practice of the different accessories to Yoga, when impurities are destroyed, there arises enlightenment culminating in discriminative enlightenment. 10 When The Means To Yoga Have Been Steadily Practiced, And When Impurity Has Been Overcome, Enlightenment Takes Place, Leading Up To Full Illumination. 2.28: yogguhnd asuddhi kaye jna dptir viveka khyte By the practice of the limbs of Yoga, the impurities are destroyed and there dawns the light of wisdom, leading to discriminative discernment. yoga-anga-anusthanad asuddhi-ksye jnana-diptir a viveka-khyateh yoganganusthanat = yogayoga process + anga-part + anusthanat-from consistent practice; asuddhih impurities; ksaye on the elimination; jnanadiptihradiant organ of perception; avivekakhyateh = a- till, until, up to + vivekadiscrimination + khyateh insight From the consistent practice of the parts of the yoga process, on the elimination of the impurity, the radiant organ of perception becomes manifest, until there is steady discriminative insight. yama-niyama-asanapranayama-pratyharadharana-dhyanasamadhayo'stav-angani yama- moral restrains; niyama recommended behaviors; asana- body postures; pranayamabreath enrichment of the subtle body; pratyaharsensual energy withdrawal;
29- Las autolimitaciones, reglas fijadas, posturas, control de la respiracin, retraccin de los sentidos, concentracin, meditacin y samadhi constituyen las ocho partes de
29 La prctica del Yoga comprende: Yama (nuestras actitudes respecto a lo que nos rodea), Niyama( nuestras actitudes hacia nosotros mismos.), sana (la prctica de ejercicios fsicos), Prnyma (la
II.29.- Las partes (del Yoga) son: actitudes sociales, actitudes personales, posiciones, control de la energa fundamental, abstraccin, concentracin, meditacin e interiorizacin
ii. 29 Abstentions and observances and postures and regulations-of-the-breath and withdrawal-of-the-senses and fixed-attention and contemplation and concentration.
29. Yama (restraint), Niyama (observance), Asana (posture), Pranayama (regulation of breath), Pratyahara (withholding of senses), Dharana (fixity), Dhyana (meditation) and
11 The Eight Means Of Yoga Are: The Commandments Or Yama, The Rules Or Niyama, Posture Or Asana, Right Control Of Life Force Or Pranayama, Abstraction Or Pratyahara,
2.29: yama niyam asana pryma pratyhra dhra dhyna samdhayo v agni Th e eight limbs of Yoga are: 1. Yama (restraints) 2. Niyama (observances) 3. Asana (posture)
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las disciplina yoga. prctica de ejercicios completa. respiratorios), Pratyhra (la sujecin de los sentidos), Dhran (la capacidad de dirigir la mente), Dhyna (la capacidad de desarrollar interacciones con lo que intentamos comprender), Samdhi (la integracin completa con el objeto de nuestra comprensin). Samidha (perfect concentration) are the eight means of attaining Yoga. Attention Or Dharana, Meditation Or Dhyana, Contemplation Or Samadhi. 4. Pranayama (regulation of breath) 5. Pratyahara (sense withdrawal) 6. Dharana (concentration) 7. Dhyana (meditation) 8. Samadhi (transcendent superconsciousness) dharanalinking of the attention to higher concentration forces or persons; dhyana- effortless linkage of the attention to higher concentration forces or persons; samdhayahcontinuous effortless linkage of the attention to higher concentration forces or persons; astau- eight; angani- parts of a thing Moral restrains, recommended behaviors, body posture, breath enrichment, sensual energy withdrawal, linking of the attention to higher concentration forces or persons, effortless linkage of the attention to higher concentration forces or persons, continuous linkage of the attention to higher concentration forces or persons are the eight parts of the yoga system. ahimsa-satya-asteyabrahmacarya-aparigraha yamah ahimsa - non violence ; satya- realism ; asteya - non stealing; brahmacarya = sexual non-expressiveness which results in the perception of spirituality; aparigrahah= non
30- La no-violencia, la verdad, la honestidad, la abstinencia sexual y la no-posesividad son las cinco autolimitaciones.
30 Yama. Consideracin hacia todos los seres vivos, en particular hacia los inocentes, los que estn en apuros o en una situacin peor que la nuestra. Comunicacin
II.30.- La actitud social (debe ser) no causar dao, comunicarse con sinceridad, no robar, ser moderado en los placeres sensuales y poseer lo justo y necesario.
First indirect aid: i. Five abstentions ii. 30-31. The elements and degrees of morality in the form of prohibitions. ii. 30 Abstinence from injury and from falsehood and from theft and from incontinence and from acceptance of gifts are the abstentions,
30. Ahimsa (noninjury), Satya (truth), Asteya (abstention from stealing), Brahmacharya (continence) and Aparigraha (abstinence from avariciousness) are the five Yamas
12 Harmlessness, Truth To All Beings, Abstention From Theft, From Incontinence And From Avarice, Constitute Yama Or The Five Commandments.
2.30: ahisa saty asteya brahmacary parigrah yam Yama consists of nonviolence, truthfulness, non-stealing, moderation, and noncovetousness.
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adecuada por medio del lenguaje, escritos, gestos y acciones. Abandono de la codicia o capacidad de resistir al deseo de lo que no nos pertenece. Moderacin en todos nuestros actos. Abandono de la avaricia o capacidad de aceptar slo lo apropiado. 31- Cuando se practica universalmente, sin excepcin, independientemente de las circunstancias de nacimiento, lugar y hora, stos (los yamas) devienen en la gran disciplina. 31 Cuando la adopcin de estas actitudes frente al mundo que nos rodea ya no es un mero compromiso, sea cual sea la situacin social, cultural, intelectual e individual, es que se acerca a la irreversibilidad. II.31.- (La actitud social constituye) el deber fundamental, (el cual) debe extenderse con respecto a todo, independientemente de circunstancias, situacin social, lugar o momento. ii. 31 When they are unqualified by species or place or time or exigency and when [covering] all [these] classesthere is the Great Course-of-conduct. (forms of restraint). possessiveness; yamahmoral restraints Non-violence, realism, nonstealing, sexual nonexpressiveness which results in the perception of spirituality (Brahman) and non-possessiveness are the moral restraints.
31. These (the restraints), however, become a great vow when they become universal, being unrestricted by any consideration of class, place, time or concept of duty.
13 Yama Constitutes The Universal Duty And Is Irrespective Of Race, Place, Time Or Emergency.
2.31: jti dea kla samay anavacchinn srva bhaum mah vrata These Great Vows are universal, not limited by class, place, time or circumstances.
jati-desa-kala-samayaanavacchinnah sarvabhauma maha-vratam jati status; desa location; kala time; samyacondition; anavacchinnahnot restricted by, not adjusted by; sarvabhaumahrelating to all standard stages, being standard; mahavratam- great commitment Those moral restraints are not to be adjusted by the status, location, time and condition, they are related to all stages of yoga, being the great commitment. sauca-samtosa-tapahsvadhyaya-isvarapranidhanani niyamah sauca- purification; santosacontentment; tapah-
32- La limpieza, el contentamiento, la austeridad, el auto conocimiento y la entrega a Dios
32 Niyama. Limpieza, es decir, mantener limpio y aseado nuestro cuerpo y nuestro
II.32.- La actitud personal (debe ser) limpieza, contentamiento, disciplina, estudio de
Second indirect aid: ii. Five observances ii. 32. Advances in morality in the form of voluntary action.
32. Cleanliness, contentment, austerity (mental and physical discipline),
14 Internal And External Purification, Contentment, Fiery Aspiration, Spiritual
2.32: auca satoa tapa svdhyye vara praidhnni niyam Niyama consists of
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constituyen las reglas entorno. s mismo y fijas. Contentamiento o desprendimiento. facultad de sentirse a gusto con lo que se posee y lo que no se posee. Eliminacin de las impurezas que hay en nuestro organismo fsico y mental por la prctica de hbitos correctos de sueo, ejercicio, nutricin, trabajo y relajacin. Estudio y necesidad de revisar y evaluar nuestros progresos. Veneracin de una inteligencia superior o aceptacin de nuestros lmites frente a Dios, el Omnisciente. 33- Cuando la mente es perturbada por las pasiones, uno debe practicar reflexionado acerca de los opuestos. 33 Cuando estas actitudes son cuestionadas, puede ser til la reflexin sobre las posibles consecuencias de otras actitudes alternativas. II.33.- Si surgen ideas contrarias (a las actitudes) que supongan un obstculo, (se sugiere) la reflexin sobre los opuestos. ii. 32 Cleanliness and contentment and selfcastigation and study and devotion to the Ivara are the observances. Svadhyaya (study of scriptures and chanting of Mantras) and devotion to God are the Niyamas (observances). Reading And Devotion To Ishvara Constitutes Niyama. purity (saucha), contentment (samtosha), selfdiscipline (tapas), study and mantra (swadhyaya), and absorption in the inner Self (Ishvarapranidhanam). austerity; svadhyaya study of the psyche; isvaraSupreme Lord; pranidhanani- profound religious meditation; niyamah- recommended behaviors Purification, contentment, austerity and profound religious meditation on the Supreme Lord are the recommended behaviors.
Results of the abstentions and observances ii. 33-45. Persistent inhibitions of certain kinds reorganize an increase of activity of the opposite kind. ii. 33 If there be inhibition by perverse-considerations, there should be cultivation of the opposites.
33. When these restraints and observances are inhibited by perverse thoughts, the opposites should be thought of.
2 These Result Always In Excessive Pain And Ignorance; For This Reason, The Contrary Thoughts Must Be Cultivated.
2.33: vitarka bdhane pratipaka bhvana If thoughts arise that are contrary to the virtues of yama and niyama, the opposite state should be cultivated (pratipaksha bhavana).
vitarka-badhane pratipaksa-bhavanam vitarka- doubt, argument; bandhane- in annoyance or disturbance; pratipaksa what is opposite or contrary; bhavanam- manifesting, imagining, conceiving, considering in the case of the annoyance produced by doubts, one should conceive of what is opposite.
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34- Los pensamientos malos como violencia y otros; ya sean pensados por uno mismo, a travs de otros, o aprobados, son causados por la codicia, la ira y la confusin. Pueden ser leves, medianos o intensos. Pratipaksha bhavana es pensar lo opuesto a estos pensamientos. 34 Por ejemplo, un deseo sbito de actuar con rudeza, de apoyar o aprobar acciones duras, puede ser frenado reflexionando sobre sus consecuencias nocivas. Actos de este tipo provienen, a menudo, de instintos inferiores como la clera, la posesividad o un juicio deficiente. Sea cual sea la importancia de estas acciones, la reflexin en una atmsfera favorable puede frenar nuestros deseos de actuar de esta manera. II.34.- Las ideas contrarias (a las actitudes), tales como el ocasionar dao y similares, directas, indirectas o consentidas, basadas en la codicia, la ira o la inconsciencia y de carcter suave, medio o intenso, conducen a un dolor sin fin y a la ignorancia. Por esto (se debe practicar) la reflexin sobre sus opuestos. ii. 34 Since perverseconsiderations such as injuries, whether done or caused to be done or approved, whether ensuing upon greed or anger or infatuation, whether mild or moderate or vehement, find their unending consequences in pain and lack of thinking, there should be the cultivation of their opposites. 34. Actions arising out of perverse thoughts like injury etc. are either performed by oneself, got done by another or approved ; performed either through anger, greed or delusion; and can be mild, moderate or intense. That they are the causes of infinite misery and unending ignorance is the contrary thought. Thoughts Contrary To Yoga Are Harmfulness, Falsehood, Theft, Incontinence, And Avarice, Whether Committed Personally, Caused To Be Committed Or Approved Of, Whether Arising From Avarice, Anger Or Delusion; Whether Slight In The Doing, Middling Or Great. 2.34: vitark hisdaya kta krit anumodit lobha krodha moha prvka mdu madhy adhimtr dukh jn ananta phal iti pratipaka bhvana Contrary thoughts and emotions such as those of violence whether done, caused to be done, or even approved ofindeed, any thought originating in desire, anger or delusion, whether mild medium or intense do all result in suffering. Neutralize such a state through its opposite. vitarkah- doubts; himsaviolence; adayah- and related matters; krta done; karita cause to be done; anumoditah- endorsed, approved; lobha- greed; krodha- anger; mohadelusion; purvakah- caused by, proceeded by; mrdu minor; madhya- mediocre; adhimatrah- substantial; duhkha distress; ajnana spiritual ignorance; anantaendless; phalahresults; iti thus; pratipaksa opposite type; bhavanam considerations Doubts which produce violence and related actions, which are performed, caused to be done or endorsed, and which are caused by greed, anger and delusion, even if minor, mediocre or substantial, cause endless distress and spiritual ignorance as the results. Therefore, one should consider the opposite features. Nota 1 ahimsa-pratisthayam tatsannidhau vaira-tyagah ahimsa = non violence; pratisthayam on being firmly established; tat- his; sannidhau presence, vicinity; vaira hostility;
35- Estando firmemente establecido en ahimsa, hay abandono de la hostilidad en su cercana.
35 A ms considerado se es, ms se estimulan sentimientos amigables en todos aquellos que se encuentran en nuestra presencia.
II.35.- El no ocasionar dao, establecido con firmeza, (es una actitud social que) se extiende en su proximidad.
ii. 35 As soon as he is grounded in abstinence from injury, his presence begets-a suspension of enmity,
35. As the Yogin becomes established in noninjury, all beings coming near him (the Yogin) cease to be hostile.
3 In The Presence Of Them Who Have Perfected Harmlessness, All Enmity Ceases.
2.35: ahis pratihy tat sanidhau vaira tyga When one is established in harmlessness
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(ahimsa), those near are at peace. tyagah abandonment On being firmly established in non-violence, the abandonment of hostility occurs in his presence. satya-pratisthayam kriyaphalasrayatvam satya realism; pratisthayam- on being established; kriya- actions; phala- results; asryatvamwhat serves as a support for something else On being established in realism, his actions serve as a basis for results. asteya-pratisthayam sarva-ratnopasthanam asteya= non-stealing; pratisthayam- on firmly establishing; sarva- all; ratna- gems, precious things; upasthanamapproaching, waiting upon On being firmly established in non-stealing, all precious things wait to serve a yogin. brahmacarya-pratishayam virya-labah brahmacarya - sexual nonexpressiveness which results in the perception of spirituality; pratisthayambeing firmly established; virya- vigor; labhah- what is gained
36- Siendo firmemente establecido en la verdad, las acciones resultan en frutos, dependiendo enteramente de ella.
36 Quien muestra un fino sentido de la comunicacin no errar en sus actos.
II.36.- La comunicacin veraz, establecida con firmeza, (es una actitud social que) produce acciones de acuerdo a la verdad.
ii. 36 As soon as he is grounded in abstinence from falsehood, actions and consequences depend upon him.
36. When truthfulness is achieved, the words (of the Yogin) acquire the power of making them fruitful.
4 When Truth To All Beings Is Perfected, The Effectiveness Of Their Words And Acts Are Immediately To Be Seen.
2.36: satya pratihy kriy phal rayatva When the yogi is firmly established in truth (satya), the power of fruitful action is acquired.
37- Siendo firmemente establecido en la honestidad, todas las gemas se presentan.
36 Quien muestra un fino sentido de la comunicacin no errar en sus actos.
II.37.- La honradez, establecida con firmeza, (es una actitud social que) proporciona toda clase de riquezas.
ii. 37 As soon as he is grounded in abstinence from theft, all jewels approach him.
37. When nonstealing is established, all jewels present themselves (to the Yogin).
5 When Abstention From Theft Is Perfected, The Yogi Can Have Whatever They Desire.
2.37: asteya pratihy sarva ratno apasthna When the yogi is fi rmly established in honesty (asteya), riches present themselves.
38- Siendo firmemente establecido en brahmacharya, se obtiene virya.
38 A su ms alto nivel, la moderacin produce la ms alta vitalidad individual.
II.38.- La perseverancia en el camino hacia la verdad, (es una actitud social que) se traduce en poder.
ii. 38 As soon as he is grounded in abstinence from incontinence, he acquires energy,
38. When 6 By Abstention continence is From Incontinence, established, Virya is Energy Is Acquired. acquired.
2.38: brahmacarya pratihy vrya lbha When one is established in moderation (brahmacharya), spiritual vitality (virya) is gained.
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On being firmly established in the sexual nonexpressiveness which results in the perception of spirituality, vigor is gained. 39- Permaneciendo estable en la noposesividad, surge el conocimiento del cmo y de dnde proviene el nacimiento. 39 Quien no es avaricioso est seguro. Tiene tiempo de entregarse a la reflexin profunda. Su comprensin de s mismo es completa. II.39.- La firmeza en poseer lo justo y necesario (es una actitud social que) permite acceder al porqu de la existencia. ii. 39 As soon as he is established in abstinence from acceptance of gifts, a thorough illumination upon the conditions of birth, 39. On attaining perfection in nonacceptance, knowledge of past and future existences arises. 7 When Abstention From Avarice Is Perfected, There Comes An Understanding Of The Law Of Rebirth. 2.39: aparigraha sthairye janma kathamt sabodha When the yogi is confirmed in nonpossessiveness (aparigraha), there arises knowledge of the how and why of existence. aparigraha-sthairye janmakathamta-sambodhah aparigraha - nonpossessiveness; sthairayain the consistent; janmabirth; kathamta- how, the reason for; sambodhah- full or correct perception regarding something In being consistent in non possessiveness, there is manifested the reason and the correct perception regarding ones birth. saucha svanga-jugupsa parair asamsargah saucat- from purification; svanga= sva-oneself+ angalimbs; jugupsa aversion, disgust; parair = pariah with others; asamsargah = non- association, lack of desire to associate From purification comes a disgust for ones own body and a lack of desire to associate with others.
40- De la limpieza proviene la indiferencia hacia el cuerpo y el no apego a los dems.
40 La limpieza, al desarrollarse, seala lo que debe ser constantemente cuidado y lo que es eternamente limpio. Lo que se deteriora es exterior. Lo que no se deteriora est, profundamente en nuestro interior.
II.40.- La (actitud personal de) limpieza conduce al disgusto con el propio cuerpo y al aislamiento social.
ii. 40 As a result of cleanliness there is disgust at one's own body and no intercourse with others,
40. From the practice of purification, aversion towards one's own body is developed and thus aversion extends to contact with other bodies.
8 Internal And External Purification Produces Aversion For Form, Both One's Own And All Forms.
2.40: auct sv aga jugups parair asasarga From purity follows a withdrawal from enchantment over ones own body as well as a detachment from contact with others.
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41- Con la prctica de la pureza mental uno adquiere aptitud para la alegra, fijar un nico objetivo, el control de los sentidos y la visin del propio ser. II. 41 Adems llegamos a ser capaces de reflexionar sobre la muy profunda naturaleza de nuestra propia individualidad, incluyendo la fuente de la percepcin, sin sufrir la distraccin de los sentidosy libres de la comprensin defectuosa acumulada en el pasado. II.41.- Adems, (la actitud personal de limpieza) (produce) purificacin mental, alegra, atencin, dominio de los sentidos y capacidad para la autoobservacin. ii. 41 Purity of sattva and gentleness and singlenessof-intent and subjugation of the senses and fitness for the sight of the self. 41. Purification of the mind, pleasantness of feeling, onepointedness, subjugation of the senses and ability for self-realisation are acquired. 9 Through Purification Comes Also A Quiet Spirit, Concentration, Conquest Of The Organs, And Ability To See The Self. 2.41: sattva uddhi saumanasyai kgrye ndriya jay atma darana yogyatvni ca From mental purity there arises cheerfulness, power of concentration, control of the senses, and a fitness for Selfrealization. sattvasuddhisaumanasyaikagryendriyajayatma-darsanayogyatvani ca sattva being, nature, psyche; suddhi purification; saumanasya concerning benevolence; ekagra- ability to link the attention to one concentration force or person; indriyasensual energy; jaya conquest; atma spirit; darsana- sight, vision; yogyatvani being fit for yoga or abstract meditation; ca- and Purification of the psyche results in benevolence, the ability to link the attention to one concentration force or person, conquest of the sensual energy, vision of the spirit and fitness for abstract meditation. santosad anuttamah sukha-labhah santosat- from contentment; anuttamah supreme, the very best; sukha happiness; labhah obtained From contentment, the very best in happiness is obtained.
42- La felicidad sin excesos surge de la prctica del contentamiento.
II. 42 El resultado del contentamiento es la felicidad completa.
II.42.- El contentamiento (es una actitud personal que proporciona) felicidad insuperable.
ii. 42 As a result of contentment there is an acquisition of superlative pleasure,
42. From contentment unsurpassed happiness is gained.
10 As A Result Of Contentment Bliss Is Achieved.
2.42: satod anuttama sukha lbha Contentment brings supreme happiness.
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43- Practicando austeridad, las impurezas se destruyen y surge la perfeccin en el cuerpo y los rganos sensitivos. II. 43 La eliminacin de las impurezas permite un funcionamiento ms eficaz del cuerpo. II.43.- La autodisciplina (es una actitud personal que) destruye las impurezas perfeccionando el cuerpo y los sentidos. ii. 43 Perfection in the body and in the organs after impurity has dwindled as a result of self-castigation. 43. Through destruction of impurities, practice of austerities brings about perfection of the body and the organs. 11 Through Fiery Aspiration And Through The Removal Of All Impurity, Comes The Perfecting Of The Bodily Powers And Of The Senses. 2.43: kye ndriya siddhir auddhi kayt tapasa Austerities (tapas) destroy impurities; and with the ensuing purifi cation of the body and sense organs, physical and mental powers (siddhis) awaken. kayendriya-siddhir asuddhi-ksayat tapasah kaya body; indriyasensual energy; siddhihskill, perfection; asuddhiimpurity; ksayat- from the elimination; tapasahausterity Austerity, resulting in the elimination of impurity produces perfection of the body and sensual energy. swadhyaya ista-devatasamprayogah svadhyayat- from study of the psyche; istadevata cherished divine being; samprayogah- intimate contact From study of the psyche, comes intimate contact with the cherished divine being. samadhisiddhih isvarapranidhanat samadhi continuous effortless linkage of the attention to a highter concentration force or person; siddhih perfection, skill; isvara supreme lord; pranidhanat from the profound religious meditation From the profound religious meditation upon the Supreme Lord comes the perfection of continuous
44- La unin con la deidad deseada se produce a travs de la auto-observacin.
II. 44 El estudio, llevado a su ms alto grado, nos acerca a fuerzas superiores que ayudan a comprender lo ms complejo.
II.44.- El estudio de s mismo (es una actitud personal a travs de la cual) surge el contacto con la deidad de su devocin.
ii. 44 As a result of study there is communion with the chosen deity,
44. From study and repetition of the Mantras, communion with the desired deity is established.
12 Spiritual Reading Results In A Contact With The Divine One.
2.44: svdhyyd ia devat saprayoga Swadhyaya is a direct means to absorption in the divine presence.
45- El xito en el trance proviene de la completa resignacin a Dios.
II. 45 Venerar a Dios proporciona la capacidad de comprender completamente cualquier objeto que se elija.
II.45.- El desprendimiento (es una actitud personal a travs de la cual se logra) la perfeccin en la interiorizacin suprema.
ii. 45 Perfection of 45. From devotion concentration as a result of to God, Samadhi is devotion to the Ivara. attained.
13 Through Devotion To Ishvara, The Goal Of Meditation Is Reached.
2.45: samdhi siddhir vara praidhnt Samadhi is attained through surrender (Ishvara pranidhana) to the Self.
---------------effortless linkage of the attention to that Divinity.
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46- La postura debe ser firme y confortable. II. 46 sana y prnyma La sana debe tener una doble cualidad: la atencin y la relajacin II. 47 Estas cualidades pueden ser obtenidas reconociendo y observando las reacciones del cuerpo y de la respiracin a las diferentes posturas que constituyen la prctica de sana. Una vez conocidas, estas reacciones pueden ser dominadas paso a paso. II. 48 Si estos principios se siguen correctamente, la prctica de sana ayudar al practicante a soportar, e incluso minimizar, el efecto de las influencias exteriores sobre el cuerpo: la edad, el clima, la alimentacin y el trabajo. II.46.- La postura (debe) mantenerse con comodidad. Third indirect aid: iii. Postures ii. 46-48. Bodily conditions favorable to concentration. ii. 46 Stable-and-easy posture, ii. 47 By relaxation of effort or by a [mental] state-ofbalance with reference to Ananta 46. Motionless and agreeable form (of staying) is Asana (Yogic posture). 14 The Posture Assumed Must Be Steady And Easy. 2.46: sthira sukham sana Asana should be a steady comfortable posture. 2.47: prayatna aithily ananta sampattibhy Asanas are perfected by relaxation of effort and meditation on the Infinite. sthira-sukham asanam sthira steady; sukham comfortable; asanan bodily posture The posture should be steady and comfortable. prayatna-saithilyanantasamapattibhyam prayatna effort; saithilya relaxation; anantaendless, infinite; samapattibhyam meeting, encounter It results in relaxation of effort and the meeting with the infinite.
47- Superando los esfuerzos y a travs de la meditacin sobre la serpiente ananda, se obtiene dominio de asana.
II.47.- (La postura se lleva a cabo) mediante la relajacin del esfuerzo extremo (y) a travs de la identificacin ensttica con el infinito.
47. By relaxation of effort and meditation on the infinite (,sanas are perfected).
15 Steadiness And Ease Of Posture Is To Be Achieved Through Persistent Slight Effort And Through The Concentration Of The Mind Upon The Infinite.
48- Entonces, los pares de opuestos dejan de tener impacto.
II.48.- En ese caso (en la postura correctamente adoptada, se logra) la oposicin ante los pares de opuestos.
ii. 48 Thereafter he is unassailed by extremes.
48. From that arises immunity from Dvandvas or opposite conditions.
16 When This Is Attained, The Pairs Of Opposites No Longer Limit.
2.48: tato dvandv anabhighta When asasa is mastered there is a cessation of the disturbances caused by dualities (dvandva).
tato dvandvanabhighatah tatah then; dvandvah - the dualities of happiness and distress, heat and cold; anabhighatah not shrinking, no attacking, not botheration From then on, there are no botherations from the dualities like happiness and distress, heat and cold.
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49- Habiendo sido efectuada asana, pranayama es la cesacin del movimiento de inhalacin y exhalacin. II. 49 El prnyma es la regulacin consciente y deliberada de la respiracin, que reemplaza las formas inconscientes de respiracin. Slo es posible si se tiene un cierto dominio de la prctica de sana. II.49.- A continuacin (establecido en la postura), el control de la energa fundamental (se logra) con la interrupcin de los movimientos respiratorios (irregulares). Fourth indirect aid iv. Restraint of the breath ii. 49-52. Calming of affective states is favorable to concentration. ii. 49 When there is [stability of posture], the restraint of breath, a cutting off of the flow of inspiration and expiration, follows, 49. That (Asana) having been perfected, regulation of the flow of inhalation and exhalation is Pranayama (breath control). 17 When Right Asana Has Been Attained, There Follows Right Control Of Prana And Proper Inspiration And Expiration Of The Breath. 2.49: tasmin sati vsa pravsayor gati viccheda pryma Asana having been perfected, regulation (vicchedah) of breath by a pause in either inhalation or exhalation constitutes a pranayama. tasmin sati svasaprasvasayor gativicchedah pranayamah tasmin on this; sati being accomplished; svasainhalation; prasvasayoh of the exhalation; gati the flow; vicchedah the separation; pranayama breath regulation Once this is accomplished, breath regulation, which is the separation of the flow of inhalation and exhalation, is attained. bahyabhyantara-stambhavrttir desakalasamkhyabhih paridrsto dirgha-suksmah bahya external; abhyantara- internal; stambha- restrained, suppressed, restrictive; vrttihactivity, movement operation; desa place; kalatime; samkhyabhih with numbering accounting; paridrstah- measured, regulated; dirgha prolonged; suksmah subtle, hardly noticeable It has internal, external and restrictive operations, which are regulated according to the place, time and accounting, being prolonged or hardly noticeable.
50- Pranayama es externa, interna o suprimida, regulada por el lugar, la hora y la cantidad; y se torna prolongada y sutil.
II. 50 Comprende la regulacin de la expiracin, de la inspiracin y de la supresin de la respiracin. La regulacin de estas tres fases se realiza modulando su duracin y manteniendo esta modulacin durante un cierto tiempo. La mente debe centrarse en este proceso. Los componentes de la respiracin deben ser, a la vez, largos y uniformes.
II.50.- Las (diferentes tcnicas) interna, externa y de suspensin (de la energa fundamental), practicadas en base al espacio (recorrido por dicha energa), al tiempo (invertido en el recorrido) y al nmero (de respiraciones), se vuelven prolongadas y sutiles
ii. 50 [This is] external or internal or suppressed in fluctuation and is regulated by place and time and number and is protracted and subtile,
50. That (Pranayama) has external operation (Vahya-vrtti), internal operation (Abhyantara-vrtti) and suppression (Stambha-vrtti). These, again, when observed according to space, time and number become long and subtle.
18 Right Control Of Prana Is External, Internal Or Motionless; It Is Subject To Place, Time And Number And Is Also Protracted Or Brief.
2.50: bhy abhyantara stabhavttir dea kla sakhybhi parido drgha skma Pranayama has external, internal and stationary operation, and when observed according to space, time and number, becomes long and subtle.
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51- El cuarto pranayama es aquel que trasciende el objeto interno y externo. II. 51 Entonces la respiracin trasciende el plano de la conciencia. II.51.- La cuarta (tcnica para el control de la energa fundamental) trasciende el mbito de la externa y la interna. ii. 51 The fourth [restraint of the breath] transcends the external and the internal object, 51. The fourth Pranayama transcends external and internal operations. 19 There Is A Fourth Stage Which Transcends Those Dealing With The Internal And External Phases. 2.51: bhy abhyantara viay akep caturtha Th e Fourth (chaturthah) pranayama is transcendent to external and internal operations. bahy-abhyantara-visayaaksepi caturthah bahya external; abhyantara internal; visaya objective; aksepi transcending; caturthah the fourth That which transcends the objective external and internal breath regulation is the fourth type of pranayama. tatah ksiyate prakasaavaranam tatah thence, from that; ksiyate is dissipated; prakasa light; avaranam covering, mental darkness From that is dissipated, the mental darkness which veils the light. dharanasu ca yogyata manasah dharanasu- for linking the attention to a higher concentration force or person; ca and; yogyatabeing conducive for abstract meditation; manasah- of the mind . . and the state of the mind for linking the attention to a higher concentration force or person.
52- Por lo tanto lo que cubre la luz desaparece.
II. 52 La practica regular de prnyma reduce los obstculos que inhiben la clara percepcin.
II.52.- De esta forma (con el control de la energa fundamental) se destruye el velo (que oculta) la luz.
ii. 52 As a result of this the covering of the light dwindles away.
52. By that the veil over manifestation (of knowledge) is thinned.
20 Through This, That Which Obscures The Light Is Gradually Removed.
2.52: tata kyate prak avaraa From the Fourth pranayama, the veil over the light of consciousness (prakasha) is lifted.
53- Y la preparacin de la mente para concentracin (se desarrolla a travs de pranayama).
II. 53 La mente est preparada ahora para ser dirigida hacia un objeto elegido.
II.53.- (El control de la energa fundamental) tambin, (proporciona) capacidad para la concentracin de la mente.
Fifth indirect aid: v. Withdrawal of the sense-organs ii. 53-55. The span of attention is confined to an inner object. ii. 53 For fixed-attentions also the central organ becomes fit.
53. (Moreover) The 21 And The Mind Is mind acquires Prepared For fitness for Dharana. Concentrated Meditation.
2.53: dhrasu ca yogyat manasa Th us the mind becomes fit for concentration (dharana).
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54- Pratyahara es la retraccin de la mente de la actividad sensorial, que los sentidos imitan. II. 54 La sujeccin de los sentidos se produce cuando la mente es capaz de permanecer en la direccin elegida y los sentidos, que se desvan de los diversos objetos del entorno, siguen fielmente la orientacin de la mente. II.54.- La abstraccin sensorial (se produce) cuando la sensacin recibida a travs de los rganos de los sentidos, desconectados de sus objetos, se asemeja a la autntica naturaleza de la mente. ii. 54 The withdrawal of the senses is as it were the imitation of the mind-stuff as it is in itself on the part of the organs by disjoining themselves from their object, 54. When separated from their corresponding objects, the organs follow, as it were, the nature of the mind, that is called Pratyahara (restraining of the organs). 22 Abstract Pratyhara Is The Subjugation Of The Senses By The Thinking Principle And Their Withdrawal From That Which Has Hitherto Been Their Objects. 2.54: sva visaysaprayoge citta svarpnukra ive andriy pratyhra When the mind is withdrawn from senseobjects, the senseorgans also withdraw themselves from their respective objects and thus are said to imitate the mind. This is known as pratyahara. sva-visaya-asamprayoge cittasya-svarupa-anukara ivendriyanam pratyaharah sva their own; visaya objects of perception; asamprayoge in not contacting; cittasya- of the mento-emotional energy; svarapa own form; anukarah imitation, patterning, assuming; iva as if, as it were; indriyanam senses; pratyaharah withdrawal of sensual energy and its focus on the mind The withdrawal of the senses, is as it were, their assumption of the form of mento- emotional energy when not contacting their own objects of perception. tatah parama vasyatendriyanam tatah then, from that accomplishment; parama highest, greatest; vasyata subdued, subjugation, control; indriyanam - of the sense From that accomplishment, comes the highest degree of control of the senses.
55- Por lo tanto, a II. 55 Entonces los travs de pratyahara sentidos son existe la ms elevada dominados. maestra sobre los rganos sensoriales.
II.55.- De esta forma (con la abstraccin sensorial, se logra) la sujecin total de los sentidos.
ii. 55 As a result of this [withdrawal] there is a complete-mastery of the organs.
55. That brings supreme control of the organs.
23 As A Result Of These Means There Follows The Complete Subjugation Of The Sense Organs.
2.55: tata param vayate andriy As a result of these means, there follows control over the senses.
Nota 1: Los fragmentos faltantes no se encuentran en los textos originales.
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http://hrih.net/patanjali/english.htm http://www.amsi.ge/pat/ys_w http://www.geocities. http:hrih.net/patanjali http://homepage.m oods.html com/Athens/6709/pa /archive/ ac.com/dbhill/.Publi ge6.html c/Patanjali%20Yoga %20Sutras.pdf James Hutton Woods Harvard University Press by SamkhyaYogacharya Swami Hariharananda Aranya Published by Calcutta University Press BOOK III SUPERNORMAL POWERS 1. Dharana is the mind's (Chitta's) fixation on a particular point in space. Concentration Is The Fixing Of The Mind Upon A Particular Object; This Is Dharana. Vesper Havdalah
Vyasa
Dennis Hill
Gita Society
VIBHTIPDAH
VIBHUTI PAADA El libro de las manifestaciones III.1.- La concentracin consiste en fijar el complejo mental (con la mente en estado de abstraccin sensorial) a un (solo) punto.
BOOK THIRDSUPERNORMAL POWERS First direct aid: vi. Fixedattention iii. 1. The knower focuses the process of knowing upon the object to be known. iii. 1 Binding the mind-stuff to a place is fixed-attention.
Book 3: Siddhis
Chapter 3 Vibhuti Pada: Expriences desha-bandhash chittasya dharana desa- location ; bandhahconfinement, restriction ; cittasya- of the mentoemotional energy; dharanalinking of the attention to a concentration force or person Linking of the attention to a concentration force or person, involves a restricted location in the mento-emotional energy. tatra pratyayaikatanata dhyanam tatra- there, in that location; prtyaya- conviction or belief as mental content, instinctive interest; ekatanata- one continuous threadlike flow of
1-La concentracin III. 1 La mente ha es atar la mente a un alcanzado la lugar. capacidad de ser dirigida (dhran) cuando la direccin hacia un objeto escogido es posible, sin tener en cuenta la existencia de numerosos objetos potenciales al alcance de la persona. 2-Dhyana es el flujo ininterrumpido del contenido de la conciencia. III. 2 Entonces las actividades mentales forman una corriente ininterrumpida, en relacin exclusiva con el objeto.
3.1: deabandha cittasya dhra Dharana is fixing the mind on one object.
III.2.- La meditacin consiste en el sostenimiento prolongado de la vivencia en el estado anterior (de concentracin).
Second direct aid: vii. Contemplation iii. 2. A two-term relation between the process of knowing and the object to be known. iii. 2 Focusedness of the
2. In that (Dharana) the continuous flow of similar mental modifications is called Dhyana or meditation. .
2 Sustained Concentration Is Dhyana.
3.2: tatra pratyayai akatnat dhyna One-pointed steadfastness of the mind is dhyana (meditation).
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presented idea upon that [place] is contemplation. attention = eka-one = tanathread of fiber; dhyananameffortless linking of the attention to a higher concentration force or person When in that location, there is one continuous threadlike flow of ones instinctive interest that is the effortless linking of the attention to a higher concentration force or person.
3-Ese estado se torna samadhi cuando aparece slo el objeto, sin conciencia del propio ser.
III. 3 Pronto la persona estar tan absorvida por el objeto que ya slo es aparente la comprensin de dicho objeto. Es como si la persona hubiera perdido su propia identidad. Es la integracin completa en el objeto de comprensin (samdhi).
III.3.- La interiorizacin profunda se da en ese preciso momento (durante la meditacin), con el objeto en s como nico contenido de la conciencia, como si el vaco fuese la autntica naturaleza (de la conciencia).
Third direct aid: viii. Concentration iii. 3. A fusion of the knower and the process of knowing with the object to be known. iii. 3 This same [contemplation], shining forth [in consciousness] as the intended object and nothing more, and, as it were, emptied of itself, is concentration.
3. When the object of meditation only shines forth in the mind, as though devoid of the thought of even the self (who is meditating), then that state is called Samadha or concentration.
3 When The Mind Becomes Absorbed In That Which Is The Reality, And Is Unaware Of Separateness Of The Personal Self, This Is Samadhi.
3.3: tad ev arthhamtra nirbhsa svarpa nyam iva smadhi In meditation the true nature (svarupa) of the object shines forth, not distorted by the mind. That is samadhi.
tad evarthamatra-nirbhasam svarupa-shunyam iva samadhih tadeva= tat-that + eva only, alone; artha- purpose objective; matra only, merely; nirbahsam- illuminating; svarupa own form; sunyam empty, void, lacking; iva- as if samadhih- continuous effortless linking o f the attention to a higher concentration force or person. That same effortless linkage of the attention when experienced as illumination of the higher concentration force or person, while the yogi feels as if devoid of himself, is Samadhi or continuous effortless linkage of his attention to the special Person, object, or force.
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4-Los tres juntos (dharana, dhyana y samadhi) constituyen samyama. III. 4 Cuando estos procesos se aplican al mismo objeto de forma continua y exclusiva, la prctica recibe el nombre de samyama. III.4.- Las tres (concentracin, meditacin e interiorizacin profunda, mantenidas) en un mismo objeto constituyen el control mental. III.5.- Su dominio (el del control mental) proporciona sabidura. Transition to seedless 4. The three together concentration on the same object iii. 4-10. The direct aids in is called Samyama. combination result in insight and restricted subliminalimpressions and the calm flow of the mind-stuff. iii. 4 The three in one are constraint, iii. 5 As a result of mastering this constraint, there follows the shining forth of insight, 5. By mastering that (Samyama), the light of knowledge (Prajna) dawns. 4 When Concentration, Meditation And Contemplation Form One Sequential Act, Then Is Sanyama Achieved. 3.4: tryam ekatra sayama The practice of dharana, dhyana and samadhi together is samyama. trayam ekatra sanyamah trayam- three; ekatra- in one place, all taken together as one practice; samyamahcomplete restraint The three as one practice is the complete restraint.
5-Dominando el samyana, amanece la luz de la conciencia elevada.
III. 5 Practicar samyama sobre un objeto elegido lleva a un conocimiento completo de ste, en todos sus aspectos. III. 6 El samyama debe desarrollarse gradualmente.
5 As A Result Of Sanyama Comes The Shining Forth Of The Light.
3.5: taj jayt praj loka By the mastery of samyama, knowledge becomes wisdom. 3.6: tasya bhmiu viniyoga Mastery is attained in stages.
Nota 1
6-Eso (la luz de la conciencia elevada) debe ser aplicada a diferentes estados sutiles de la conciencia. 7-Los tres juntos son ms sutiles con relacin a los anteriores.
III.6.- Este (control mental) se practica por etapas.
iii. 6 Its application is by stages,
6. It (Samyama) is to 6 This Illumination Is be applied to the Gradual; It Is stages (of practice). Developed Stage By Stage.
Nota 1
III. 7 Comparativamente, los tres aspectos del Yoga descritos en estos stras (III. 1, 2 y 3) son ms complejos que los cinco primeros aspectos del Yoga (stra II. 29).
III.7.- Estas tres (ltimas etapas) son internas respecto de las anteriores.
iii. 7 The three are direct aids 7. These three are in comparison with the more intimate previous [five], practices than the previously mentioned ones.
7 These Last Three Means Of Yoga Have A More Intimate Subjective Effect Than The Previous Means.
3.7: traya antaraga prvebhya Th ese three limbs are more internal than the previous five.
trayam antarangam purvebhyah trayam- three; antarangam= antar- internal, psychological, concerning the thinking and feeling organs + angam- part purvebhyah, in reference to the preliminary stages mentioned before. In reference to the preliminary stages of yoga, these three higher states concern the psychological organs.
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8-Esos (los tres estados o trinidad) son menos sutiles que nirbeeja samadhi. III.8 l estado en que la mente est exenta de toda im-presin y nada que-da fuera de su al-cance (nirbjah samdhi) es ms complejo que el estado en que se dirige la mente hacia un objeto (samdhi). III. 9 La mente puede tener dos estados, basados en dos tendencias distintas: la distraccin y la atencin. Ahora bien, a cada instante prevalece un solo estado y ese estado determina el comportamiento, las actitudes y los modos de expresin de la persona. III.8.- Sin embargo, (dichas etapas) son externas respecto a (la interiorizacin completa) sin semilla. iii. 8 Even these [three] are 8. That also is (to be indirect aids to seedless regarded as) [concentration], external in respect of Nirvija or seedless concentration. 8 Even These Three, However, Are External To The True Seedless Samadhi Which Is Not Based On An Object; It Is Free From The Effects Of The Discriminative Nature Of The Mind. 9 The Sequence Of Mental States Is As Follows: The Mind Reacts To That Which Is Seen; Then Follows The Moment Of Mind Control. 3.8: tad api bahiraga nirbjasya But these three are external to nirbija samadhiwithout seed. tad api bahirangam nirbijasya adapi= that = api even; bahiranga= bahir- external +angam part; nirbijasya- not motivated by the mento-emotional energy Nota 1 vyutthana-nirodhasanskarayor abhibhavapradhurbhavan nirodhakshanachittanvayo nirodhaparinamah vyutthana- expression; nirodha suppression; samskarayoh- of the mentoemotional impressions; abhibhava- disappearance; pradurbhavau- and manifestation ; nirodharestraint, cessation ; ksanamomentarily; citta - mentoemotional energy; anvayahconnection; nirodah- restraint; parinamah-= transforming effects When the connection with the citta mento-emotional energy momentarily ceases during the manifestation and disappearance phases when there is expression or suppression of the impressions, that is the restraint of the transforming mento-emotional energy.
9-Nirodha parinama es el estado de transformacin de la mente que penetra en el momento de la supresin, y que aparece y desaparece entre los samskaras entrantes y salientes.
III.9.- La transformacin inhibidora surge en el instante de represin mental en que los activadores subliminales extroversores desaparecen y aparecen los introversores.
iii. 9 When there is a becoming invisible of the subliminal-impression of emergence and a becoming visible of the subliminal-impression of restriction, the mutation of restriction is inseparably connected with mind-stuff in its period of restriction,
9. Suppression of the latencies of fluctuation and appearance of the latencies of arrested state, taking place at every moment of blankness of the arrested state in the same mind, is the mutation of the arrested state of the mind.
3.9: vyutthna nirodha saskrayor abhibhava prdurbhvau nirodha kaa cittnvayo nirodha 10 Then Ensues A parima Moment Wherein Nirodha parinama The Mind Responds is the To Both These transformation of Factors. the mind in which the mind becomes 11 Finally These permeated by the Pass Away, And The condition of nirodha Perceiving (stillness), which Consciousness Has intervenes Full Sway. momentarily between an impression that is disappearing and the impression that is taking its place.
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10-El flujo se vuelve tranquilo por la impresin de la repeticin. III. 10 Por una prctica constante e ininterrumpida, la mente puede mantenerse en el estado de atencin durante largo tiempo. III.10.- Esta (transformacin) fluye con uniformidad debido a (la presencia del) activador subliminal (inhibidor). iii. 10 This [mind-stuff] flows peacefully by reason of the subliminal-impression. 10. Continuity of the tranquil mind (in an arrested state) is ensured by its latent impressions. 12 Through The Cultivation Of This Habit Of Mind There Will Eventuate A Steadiness Of Spiritual Perception. 3.10: tasya pranta vhit saskrt Steady practice of tranquillity assures a serene mind. tasya prashanta-vahita sanskarat tasya- of this; prasantaspiritual peace; vahita- flow; samskarat- from the impressioins derrived Concerning this practice of restraint, the impressions derived cause a flow of spiritual peace. sarvarthataikagratayoh kshayodayau chittasya samadhi-parinamah sarvarthata - varying objective; ekagratayoh - of the one aspect before the attention; ksaya decrease; udayau- and increase; cittasya of the mentoemotional energy; samadhithe continuous effortless linkage of the attention to the higher concentration force, object or person; parinamah transforming effects, change The decrease of varying objectives in the mento-emotional energy and the increase of the one aspect within it, is the change noticed in the practice of continuous effortless effort oflinking the attention to higher concentration forces, objects or persons.
11-Samadhi parinama es la desaparicin y aparicin de la distraccin y el objetivo fijo de la mente.
III. 11 La mente alterna entre la posibilidad de una intensa concentracin y un estado que otros objetos pueden llamar su atencin.
III.11.- La evolucin hacia la interiorizacin profunda se consigue eliminando las distracciones de la mente y la atencin (dispersa) hacia todos los significados.
Mutations of substances iii. 11-15. In the focused state the concentration holds two time-forms within the span of attention. Mutations are in fixed orders of subliminal-impressions in the restricted state. iii. 11 The mutation of concentration is the dwindling of dispersiveness and the uprisal of singleness-ofintent belonging to the mind-stuff,
11. Diminution of attention to all and sundry and development of onepointedness is called Samadhiparinama or mutation of the concentrative mind.
13 The Establishing Of This Habit, And The Restraining Of The Mind From Its Thought Form Making Tendency, Results Eventually In The Constant Power To Contemplate.
3.11: sarvrthatai kgratayoh kyayo dayau cittasa samdhi parima Samadhi parinama is the gradual settling of distractions and the simultaneous rising of one-pointedness.
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12-Entonces otra vez, cuando los objetos que se atenan y aparecen son similares, se denomina transformacin de un solo objetivo de la mente. III. 12 La mente alcanza un nivel en que permanece en slida y continua relacin con el objeto. Las distracciones dejan de aparecer. III.12.- En esta (interiorizacin), (cuando se produce) la similitud entre la idea que se reprime y la idea que aparece (ahora en la mente), (tiene lugar) la transformacin (denominada) de unidireccionalidad. iii. 12 Then again when the quiescent and the uprisen presented-ideas are similar [in respect of having a single object], the mindstuff has a mutation singlein-intent, 12. There (in Samadhi) again (in the state of concentration) the past and the present modifications being similar, it is Ekagrata-parinama, or mutation of the stabilised state of the mind. 14 When Mind Control And The Controlling Factor Are Equally Balanced, Then Comes The Condition Of One Pointedness. 3.12: tata puna ntoditau tulya pratyayau cittasyai kgrat parima Th e mind becomes one-pointed when the subsiding and rising thoughtwaves are similar. Th is is ekagrata parinama. tatah punah shantoditau tulya-pratyayau chittasyaikagrataparinamah tatah- then; punah again; santoditau = santa -tranquilized, settled, subsided + uditau - and agitated, emerging; tulya similar; pratyayau - conviction or belief as mental content, instinctive interest; cittasya - of the mento-emotional energy; ekagrata- of what is in front of one aspect before the attention; parinamah- transforming effects, change Then again, when the minds content is the same as it was when it is subsiding and when it is emerging, that is the transformation called having one aspect in front before the attention. tena bhutendriyeshu dharma-lakshanavasthaparinama vyakhyatah etena- by this; bhuta the various states of matter; indiryesu- by the sensual energy; dharma- quality; laksana shape, characteristic; avasthacondition; parinamah
13-Con estos tres prarinamas se explica la naturaleza, el carcter y la condicin en los elementos y los rganos sensitivos.
III. 13 As como se ha establecido que la mente tiene diferentes estados, que orginan diversos modos de comportamiento, actitudes y posibilidades en el individuo, tambin
III.13.- (Por analoga) con tal (interiorizacin), se explican los cambios en la forma (constitutiva), caracterstica temporal y estado, respecto de los elementos y los sentidos.
iii. 13 Thus with regard to elements and to organs, mutations of .external-aspect and of time-variation and of intensity have been enumerated,
13. By these are explained the three changes, viz, of essential attributes or characteristics, of temporal characters, and of states of the Bhutas and the Indriyas (ie all the knowable phenomena).
15 Through This Process, The Aspects Of Every Object Are Known: Their Character, Their Symbolic Nature, And Their Specific Use In Stages Of Development Are
3.13: etena bhte ndriyeu dharma laka vasth parim vykhyt In ekagrata parinama, knowledge of an object goes beyond the sensory,
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se puede decir que los cambios en cuestin pueden suceder en todos los objetos de percepcin y en los sentidos. Estos cambios pueden manifestarse a distintos niveles y ser influidos por fuerzas exteriores como el tiempo o nuestra inteligencia. 14-El dharma es comn en todas las propiedades latentes, activas o no manifestadas. III. 14 Una sustancia contiene todas sus caractersticas y, segn la forma particular que adopta, aparecern las caractersticas que correspondan a esta forma. Sin embargo, sea cual sea la forma, sean cuales sean las caractersticas visibles, existe una base que las abarca a todas. Ciertas caractersticas aparecieron en el pasado, otras aparecen ahora y otras pueden revelarse en el futuro. III.14.- La substancia inmutable es lo que permanece tras la forma que se queda atrs, la que surge y la indeterminada. iii. 14 A substance conforms itself to quiescent and uprisen and indeterminable externalaspects, 14. That which continues its existence all through the varying characteristics, namely, the quiescent, i e. past, the uprisen, i.e. present, or unmanifest (but remaining as potent force), i.e. future, is the substratum (or object chracterised). Known And Realized. visible,temporal and conditional properties. changes, transformation; vyakhyatah is described By this description of the changes, the quality, shape, changing conditions of the various states of mater and the sensual energy was described.
16 The Characteristics Of Every Object Are Acquired, Manifesting Or Latent.
3.14: nto dit vyapadeya dharm nupt dharm The substratum is inherent in all characteristics in each object in nature whether they be active, latent or unmanifest.
shantoditavyapadeshyadharmanupati dharmi aanta collapsed; uditaemergent; avyapadesya what is not to be defined, what is latent; dharma law, sustaining force; anupati reach full retrogression; dharmi most basic condition When the collapsed, emergent and latent forces reach full retrogression, that is the most basic condition.
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15-La diferencia en el proceso de desarrollo es la causa de la transformacin. III. 15 Al cambiar el orden o secuencia del cambio, las caractersticas de un tipo determinado pueden ser modificadas hacia otro tipo distinto. III.15.- La causa de las distintas transformaciones esta en la diversidad de las sucesiones. iii. 15 The order of the sequence is the reason for the order of the mutations. 15. Change of sequence (of characteristics) is the cause of mutative differences. 17 The Stage Of Development Is Responsible For The Various Modifications Of The Versatile Psychic Nature And Of The Thinking Principle. 3.15: kramnyatva parimnyatve hetu Th e variation in transformation is caused by the variety in the underlying process. kramanyatvam parinamanyatve hetuh krama sequence; anyatvam- otherness, difference; parinamatransformation change; anyatve in difference; hetuh cause The cause of a difference in the transformation is the difference in the sequential changes. parinama-traya-sanyamad atitanagata-jnanam parinama transformation change; traya - threefold; samyamatfrom the complete restraint of the mentoemotional energy; atita past; anagata- future; jnanaminformation From the complete restrain of the mento-emotional energy in terms of the three-fold transformations within it, the yogi gets information about the past and future. shabdartha-pratyayanam itaretaradhyasat sankaras tat-pravibhagasanyamat sarva-bhuta-ruta-jnanam sabda sound; artha meaning; pratayayam pertaining to the mind content, convictions, idea; itaretara = itara -it + tara = one for the other; adhyasat-
16-El conocimiento del pasado y del futuro surge ejerciendo samyana sobre las tres transformaciones.
III. 16 Practicar samyama sobre el proceso de cambio, sobre la forma en que ste sufre la influencia del tiempo o de otros factores, desarrolla el conocimiento del pasado y del futuro.
III.16.- Dirigiendo el control mental hacia los (tres tipos de) cambios (por la forma, el tiempo y el estado), surge el conocimiento del pasado y del futuro.
Application of constraints to different orders of mutations iii. 16-52. Given a single mutation of externalaspect or time-form or intensity, the whole sequence comes under control of the concentrated insight. iii 16 As a result of constraint upon the three mutations [there follows] the knowledge of the past and the future, iii. 17 Word and intendedobject and presented-idea are confused because they are erroneously identified with each other. By constraint upon the distinctions between them [there arises the intuitive] knowledge of the cries of all living beings,
16. Knowledge of the past and the future can be derived through Samyama on the three Parinamas (changes).
Through Concentrated Meditation Upon The Triple Nature Of Every Form Comes The Revelation Of That Which Has Been And Of That Which Will Be.
3.16: parinma traya sayamd att angata jna Practicing samyama on the three stages of change brings knowledge of past and future.
17-La palabra, el objeto y el contenido mental son confusos por la superposicin mutua. Ejerciendo samyama sobre cada uno de ellos por separado, surge el conocimiento del lenguaje de todos los
III. 17 Practicar samyama sobre las interacciones entre lenguaje, ideas y objetos consiste en examinar los rasgos propios de los objetos, los medios de describirlos y las ideas y sus
III.17.- Dirigiendo el autocontrol hacia la diferenciacin entre el sonido, su significado y su idea, los cuales se confunden (habitualmente) entre si, (se logra) conocimiento sobre
17. Word, object implied, and the idea thereof overlapping, produce one unified impression. If Samyama is practised on each separately, knowledge of the meaning of the
2 The Sound, That Which It Denotes And The Embodied Spiritual Essence Are Usually Confused In The Mind Of The Perceiver. 3 By Concentrated Meditation On These
3.17: abd artha pratyaynm itare tar dhyst sakaras tat pravibhga sayamt sarva bhta ruta jnam The word, its implied object, and idea behind a word
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seres. influencias culturales los sonidos de todos sobre la mente de los elementos. quienes los describen. Por esta va se puede hallar el modo de comunicacin ms preciso y eficaz, sean cuales sean las barreras lingsticas, culturales o de otro tipo. sounds produced by Three Aspects all beings can be Comes A acquired. Comprehension Of The Sound Uttered By All Forms Of Life. are mixed in the mind in a confused state due to superimposition. By performing samyama on the sound, separation happens and there arises comprehension of the meaning of sounds made by any living being. resulting from the superimposition; sankarah intermixture; tat their; pravibhaga differentiation, sorting, classification, mental clarity; samyamat from the complete restraint of the mento-emotional energy; sarva all; bhuta creature; ruta sound, cry, yell, language; jnanaminformation, knowledge From the complete restraint of the mento emotional energy In relation to mental clarity, regarding the intermixture resulting from the superimposition one for the other, of sound, its meaning and the related mentality, knowledge about the language of all creatures is gained, sanskara-sakshatkaranat purva-jatijnanam samskara- the subtle impressions stored in memory; sakstkaranata- fear causing to be visibly present, direct intuitive perception; purva- before, previous; jati status, life; jananamknowledge From direct intuitive perception of the subtle impressions stored in the memory, the yogi gains knowledge of previous lives.
18-El conocimiento del nacimientos previos surge por la percepcin de las impresiones.
III. 18 Practicar samyama sobre las propias tendencias y hbitos conduce a sus orgenes. En consecuencia, se adquiere un conocimiento profundo del propio pasado.
III.18.- A partir de la percepcin directa (por medio del autocontrol) de los activadores subliminales (surge) el conocimiento de las vidas anteriores.
iii. 18 As a result of direct perception of subliminalimpressions there is [intuitive] knowledge of previous births,
18. By the realisation of latent impressions, knowledge of previous birth is acquired.
4 Knowledge Of Previous Incarnations Becomes Available When The Power To See Thought Images Is Acquired.
3.18: saskra sktkarat prva jti jna By observing past impressions through samyama, knowledge of previous births is obtained.
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19-El conocimiento de otras mentes surge ejerciendo samyana sobre los pratyayas. III. 19 Practicar samyama sobre los cambios que sobrevienen en la mente de una persona y sus consecuencias, desarrolla en nosotros la capacidad de observar con agudeza el estado mental de los dems. III. 20 No, la causa del estado mental de una persona est ms all del campo de observacin de otra. III.19.- (A partir de la percepcin directa, por medio del autocontrol) hacia el pensamiento (de otro, surge) la comprensin de la substancia mental del otro. iii. 19 [As a result of constraint] upon a presented-idea [there arises intuitive] knowledge of the mind-stuff of another, 19. (By practising Samyama) On notions, knowledge of other minds is developed. 5 Through Concentrated Meditation, The Thought Images In The Minds Of Other People Become Apparent. 3.19: pratyayasya para citta jna Through samyama the thoughts of another can be known. But perception through samyama does not bring knowledge of the mental factors that support the contents of anothers mind. pratyayasya para-chittajnanam pratyayasya of the mind content; para- of others; citta of the mento-emotional energy jnanaminformation A yogi can know the contents of the mental and emotional energy in the mind of others.
20-Pero el conocimiento de eso (otros factores mentales)no se obtiene, son el apoyo de la imagen mental, porque ese no es objeto de samyana.
III.20.- Pero no (se llega a conocer) el fundamento (de la mente del otro) puesto que (dicho fundamento) no ha sido el objeto (del autocontrol).
iii. 20 But [the intuitive knowledge of the mind-stuff of another] does not have that [idea] together with that upon which it depends [as its object], since that [upon which it depends] is not-in-the-field [of consciousness],
20. The prop (or basis) of the notion does not get known because that is not the objectof (the Yogin's) observation.
6 As, However, The 3.20: Na ca tat s Object Of Those labana tasy Thoughts Is Not viaybhtatvt Apparent To The Perceiver, They See Only The Thought And Not The Object; Their Meditation Excludes The Tangible.
na cha tat salambanam tasyavishayi-bhutatvat na- not; ca- and; tat that; salambananam- leaning on, resting on, support; tasya of that; avisayi- not an object of anything , imperceptible; bhutavat- the actual object And he does not check a factor which is the support of that content, for it is not the actual object in question. kaya-rupa-sanyamat tadgrahya-shakti-stambhe chakshuhprakashasanpray oge 'ntardhanam kayabody; rupa form; samyamatfrom the complete restraint of the mentoemotional energy; tat that; grahya- appropriating, grasping, sensual perceptiveness; sakti- power,
21-Ejerciendo samyana en la forma del cuerpo y suspendiendo la receptividad de la forma, sin contacto entre el ojo y la luz, el yogui puede volverse invisible.
III. 21 Practicar samyama sobre la relacin que existe entre los rasgos fsicos y lo que la influencia, puede darnos el me-dio de fusionarnos con nuestro entorno, de manera que nuestra propia forma pasa a
III.21.- Dirigiendo el autocontrol hacia la (propia) forma corporal se detiene la energa que la hace visible, con la (consiguiente) desconexin entre los ojos (de los otros) y la luz (reflejada por dicha
iii. 21 As a result of constraint upon the [outer] form of the body, when its power to be known id stopped, then as a consequence of the disjunction of the light and of the eye there follows indiscernibility [of the yogin's body],
21. When perceptibility of the body is suppressed by practising Samyama on its visual character, disappearance of the body is effected through its getting beyond the sphere of perception of the eye.
7 By Concentrated Meditation Upon The Distinction Between Form And Body, Those Properties Of The Body Which Make It Visible To The Human Eye Are Negated And The Yogis Can Render Themselves Invisible.
3.21: kya rpa sayamt tad grhya akti stabhe caku prak saprayoge ntardhna By performing samyama on the form of the body to suspend receptive
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ser indiscernible. forma), y (provocando as) la invisibilidad (tambin) se explica de la misma forma la inaudibilidad (y otros fenmenos parecidos). power, the contact between the eye of an observer and the light from the body is broken, and the body becomes invisible. Similarly, sound, etc., is suspended. potency, energy; stambhe- on the suspension; caksuhvision; prakasa light; samprayoge on not contacting; antardhanam+ antardhanam= invisibility From the complete restraint of the mento-emotional energy in relation to the shape of the body, on the suspension of the receptive energy, there is no contact between light and vision, which results in invisibility.
22-Por lo antedicho, la desaparicin del sonido y otros tanmantras pueden ser entendidos.
III. 22 Los resultados de las acciones pueden ser inmediatos o retardados. Practicar samyama sobre esto puede conferir la capacidad de predecir la sucesin de acciones futuras e incluso la propia muerte. III. 23 Cualidades como la amistad, la compasin y el contentamiento pueden ser objeto de indagacin por medio de la prctica de samyama. As se
III.22.- Dirigiendo el autocontrol hacia la accin causal, de efectos ya inmediatos, ya retardados, o tambin a travs de (algn) signo premonitorio, (se logra) conocimiento sobre el fin ltimo.
iii. 22 Advancing and notadvancing is karma; as a result of constraint upon this [twofold karma] or from the signs of death [there arises an intuitive] knowledge of the latter end.
22. Karma is either fast or slow in fructifying. By practising Samyama on Karma or on portents, foreknowledge of death can be acquired.
8 Karma Is Of Two Kinds: Immediate Karma Or Future Karma. 9 By Perfectly Concentrated Meditation On These, The Yogis Know The Term Of Their Experience In The Three Worlds. 10 This Knowledge Comes Also From Signs. 11 Union With Others Is To Be Gained Through One Pointed
3.22: etena abd adyantardhnam ukta By performing samyama on the two types of karma, fast acting and slow acting, or upon omens and portents; the exact time of death can be predicted. 3.23: sopakrama nirupakrama ca karma tat sayamd aparnta jna ariebhyo v
etena sthabdady antardhanam uktam etena by this; sabdadi = sabda sound+ adi- and the related sensual pursuits andardhanam- invisibility, non- perceptibility; uktam described By this method, sound and the related sensual pursuits, may be restrained, which results in the related perceptibility sopakramam nirupakramam cha karma tat-sanyamad aparanta-jnanam sopakramam nirupakramam cha karma tat-sanyamad aparanta-jnanam arishtebhyo va sopakrama-set about,
23-El karma es de dos tipos, activo y latente. Ejerciendo samyana sobre ellos se obtiene el conocimiento de la muerte, tambin por presagio.
III.23.- Dirigiendo (el autocontrol) hacia la cordialidad (y las otras cualidades citadas en I.33), (se logra) reforzar (la cualidad correspondiente).
iii. 23 [As a result of constraint] upon friendliness and other [sentiments there arise] powers [of friendliness],
23. Through Samyama on friendliness (amity) and other similar virtues, strength is obtained therein.
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puede aprender a reforzar la cualidad que se quiera. Meditation Upon The Three States Of Compassion, Tenderness And Dispassion. undertaken, already operative; nirupakramamdormant-destined; ca- and; karma- cultural activities; tatthat; samyamad= samyamatfrom the complete restraint of the mento-emotional energy; aparanta- of the other end, of death entry into the hereafter; jananamknowledge; aristebhyo+ aristebhah- from portents; va- or Complete restraint of the mento-emotional energy in relation to current and destined cultural activities results in knowledge of entry into the hereafter. Or the same result is gained by the complete restraint in relation to portents. 3.24: maitrydiu balni By performing samyama on friendliness, or any other attribute, great strength in that quality is obtained. 24. (By practising Samyama) On (physical) strength, the strength of elephants etc, can be acquired. 12 Meditation, One Pointedly Centered Upon The Power Of The Elephant, Will Awaken That Force Or Light. 3.25: baleu hasti baldni By samyama on physical strength one can gain the strength of an elephant. The same is true of other maitry-adishu balani maitri- friendliness; adisu- and by related qualities; balanipower By complete restraint of the mento-emotional energy in relation to friendliness he develops that very same power. baleshu hasti-baladini balesu- by strength; hastielephant; bala- strength; adina- and the same for other aspects By complete restraint of the mento-emotional energy in relation to strength, the yogin
24-Ejerciendo samyama sobre la amabilidad etc.; llegan estos poderes particulares.
25-A travs de samyana sobre la fuerza de un elefante etc. se desarrolla la correspondiente fuerza.
III. 24 Practicar samyama sobre la fuerza fsica del elefante puede darnos su fuerza.
III.24.- (Dirigiendo el autocontrol) hacia la fuerza misma, (se logra) la fuerza del elefante.
ii. 24 [As a result of constraint] upon powers [there arise] powers like those of an elephant,
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strengths (such as mental, moral, psychic and spiritual). 26-El conocimiento de los objetos sutiles, oscuros o distantes, se obtiene dilatando la luz de la facultad superfsica. III. 25 Dirigir la mente hacia la mismsima fuerza vital y, por medio de samyama, mantener esta direccin da como resultado el poder de observar finas sutilezas y comprender lo que impide la observacin profunda. En ausencia de tales sutiles capacidades nuestra observacin est claramente limitada. III. 26 Practicar samyama sobre el sol da un vasto conocimiento del sistema planetario y de las regiones csmicas. III.25.- (Dirigiendo el autocontrol hacia) la luminosidad del proceso mental continuado en el punto de fusin (de objeto y sujeto) (se logra) conocimiento de lo sutil, lo oculto y lo distante. iii. 25 As a result of casting the light of a sense-activity [there arises the intuitive] knowledge of the subtle and the concealed and the obscure, 25. By applying the effulgent light of the higher senseperception (Jyotismati), knowledge of subtle objects, or things obstructed from view, or placed at a great distance, can be acquired. 13 Perfectly Concentrated Meditation Upon The Awakened Light Will Produce The Consciousness Of That Which Is Subtle, Hidden Or Remote. 3.26: pravtty loka nyst skma vyavahita vipraka jna Through samyama on the intelligent light of consciousness itself, is revealed knowledge of subtle, hidden and distant objects and phenomena. acquires strength of an elephant. The same applies to other aspects. pravritty-aloka-nyasat sukshma-vyavahitaviprakrishta-jnanam ravrttyalokanyasat= pravrttidestined activity, the force of cultural activity+ aloka supernatural insight + nyasat from placing or applying; suksma subtle; vyavhitaconcealed; viprakrstaconcealed; viprakrstaremote; jnanam knowledge From the application of supernatural insight to the force producing cultural activities, a yogi gets information about what is subtle, concealed and what is remote from him. bhavana-jnanam surye sanyamat bhuvana- the solar system; jnana- knowledge; surye- on the sun-god or the sun planet samyamatfrom the complete restraint of the mentoemotional energy From the complete restraint of the mento-emotional energy in relation to the sun god or the sun planet, knowledge of the solar system is gained.
27-El conocimiento del sistema solar se obtiene efectuando samyama sobre el sol.
III.26.- Dirigiendo el autocontrol hacia el sol se logra conocimiento sobre el cosmos.
iii. 26 As a result of constraint upon the sun [there arises the intuitive] knowledge of the cosmicspaces,
26. (By practising Samyama) On the sun (the point in the body known as the solar entrance) the knowledge of the cosmic regions is acquired.
14 Through Meditation, One Pointedly Fixed Upon The Sun, Will Come A Consciousness Of The Seven Worlds.
3.27: bhuvana jna srye sayamt By samyama on surya, the universe is known.
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28-Ejerciendo samyama sobre la luna, se obtiene el conocimiento de la posicin de las estrellas. III. 27 Practicar samyama sobre la luna da un conocimiento completo de la posicin de las estrellas en diferentes momentos. III. 28 Practicar samyama sobre la estrella polar da el conocimiento de los movimientos relativos de las estrellas. III.27.- Dirigiendo (el autocontrol) hacia la luna se logra conocimiento sobre el ordenamiento estelar. iii. 27 [As a result of constraint] upon the moon [there arises the intuitive] knowledge of the arrangement of the stars, 27. (By practising Samyama) On the moon (the lunar entrance) knowledge of the arrangements of stars is acquired. 15 A Knowledge Of All Lunar Forms Arises Through One Pointed Meditation Upon The Moon. 3.28: candre tr vyha jna By samyama on the moon comes knowledge of the stars arrangement. chandre tara-vyuha-jnanam candre- on the moon or moon-god; tara- stars; vyuhasystem; jnanamknowledge By complete restraint of the mento-emotional energy, in reference to moon or moongod, the yogi gets knowledge about the system of stars. dhruve tad-gati-jnanam dhruve- on the Pole Star; tatthat; gati course of heavenly planets and stars; jnanamknowledge By the complete restrain of the mento-emotional energy in relation to the Pole Star, a yogi can know of the course of planets and stars. nabhi-chakre kaya-vyuhajnanam nabhi navel; cakre- on the energy gyrating center; kayabody; vyuha arrangement, lay out; jnanamknowledge By complete restraint of the mento-emotional energy in relation to the focusing on the navel energy gyrating center, the yogi gets knowledge about the layout of his body. kantha-kupe kshut-pipasanivrittih kantha- throat; kupe on the gullet; ksut- hunger; pipasathirst; nivrttih- cessation,
29-Ejerciendo samyama sobre la estrella polar, se puede obtener el conocimiento del movimiento de las estrellas.
III.28.- (Dirigiendo el autocontrol) hacia la inmutable (estrella polar) se logra conocimiento relacionado (con el movimiento de las estrellas).
iii. 28 [As a result of constraint] upon the polestar [there arises the intuitive] knowledge of their movements,
28. (By practising Samyama) On the pole-star, motion of the stars is known.
16 Concentration Upon The Pole Star Will Give Knowledge Of The Orbits Of The Planets And The Stars.
3.29: dhruve tad gati jna Through samyama on the pole star comes knowledge of the stars movements.
30-Ejerciendo samyama en el centro del ombligo, se obtiene el conocimiento de la disposicin del cuerpo.
III. 29 Practicar samyama sobre el ombligo da el conocimiento de los diversos rganos del cuerpo y su disposicin.
III.29.- (Dirigiendo el autocontrol) hacia el centro energtico del vientre se logra conocimiento sobre el sistema corporal.
iii. 29 [As a result of constraint] upon the wheel of the navel [there arises the intuitive] knowledge of the arrangement of the body.
29. (By practising Samyama) On the navel plexus, knowledge ofthe composition of the body is derived.
17 By Concentrated Attention Upon The Center Called The Solar Plexus, Comes Perfected Knowledge As To The Condition Of The Body.
3.30: nbhi cacre kya vyha jna By samyama on the navel plexus, knowledge of the bodys constitution is revealed.
31-Ejerciendo samyama sobre la garganta, el hambre y la sed retroceden.
III. 30 Tomar la garganta como punto de indagacin en samyama da la comprensin del
III.30.- Dirigiendo (el autocontrol) hacia la cavidad de la garganta se eliminan (las sensaciones de)
iii. 30 [As a result of constraint] upon the well of the throat [there follows] the cessation of hunger and thirst
31. Calmness is attained by Samyama on the bronchial tube.
18 By Fixing The Attention Upon The Throat Center, The Cessation Of Hunger And Thirst Will
3.31: kahakpe kut pips nivtti By samyama on the pit of the throat,
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hambre y la sed. Esto permite dominar sus manifestaciones extremas. 32-La estabilidad se adquiere a travs de samyama sobre el kurma nadi. III. 31 Practicar samyama sobre la regin del pecho, la investigacin de las sensaciones que all se sienten en diferentes estados fsicos y psquicos procura los medios para permanecer estable y tranquilo, incluso en situaciones de gran tensin. III. 32 Practicar samyama sobre la fuente de la inteligencia superior en una persona desarrolla capacidades supranormales. hambre y sed. Ensue. cessation of hunger suppression and thirst is By the complete restraint of achieved. the mento-emotional energy in focusing on the gullet, a yogi causes the suppression of hunger and thirst. 3.32: krma ny sthairya By samyama on the kurma nadi, motionlessness in the meditative posture is achieved. kurma-nadyam sthairyam kurma- tortoise, a particular subtle nerve; nadyam on the nadi or subtle nerve; sthairyam- steadiness By the complete restraint of the mento-emotional energy in focusing on the kurmanadi subtle nerve, a yogi acquires steadiness of his psyche.
III.31.- Dirigiendo (el autocontrol) hacia el conducto de la tortuga (la regin del pecho) se logra estabilidad (emocional).
iii. 31 [As a result of constraint] upon the tortoise-tube [there follows] motionless-ness of the mind-stuff,
19 By Fixing The Attention Upon The Tube Or Nerve Below The Throat Center, Equilibrium Is Achieved.
33-Ejerciendo samyama sobre la luz de la corona de la cabeza (sahasara) se obtiene una visin espiritual de los maestros del yoga.
III.32.- (Dirigiendo el autocontrol) hacia la luz localizada en la coronilla se logra la visin de los seres perfectos.
iii. 32 [As a result of constraint] upon the radiance in the head [there follows] the sight of the Siddhas.
32. (By practising Samyama) On the coronal light, Siddhas can be seen.
20 Those Who Have Attained Self Mastery Can Be Seen And Contacted Through Focussing The Light In The Head. 21 This Power Is Developed In One Pointed Meditation.
3.33: mrdha jyotii siddha darana By samyama on the inner light, one has the darshan of a siddha master.
murdha-jyotishi siddhadarshanam murdha the head; jyotisi- on the shinning light; siddha- the perfected being; darsanamthe view of By the complete restraint of the mento-emotional energy as it is focused on the shinning pratibhad va sarvam pratibhat- resulting from Samyama on the shinning organ of divination; va- or; sarvam- everything, all reality
34-O todo por virtud de pratibbha (intelecto)
III.33Todo puede ser comprendido. Una comprensin nueva y espontnea aparece a cada paso.
III.33.- Tambin (se conoce) todo mediante la iluminacin espontnea (intuicin).
iii. 33 Or as a result of vividness the yogin discerns all
33. From knowledge known as Pratibha (intuition), everything becomes known.
All Things Can Be Known In The Vivid Light Of The Intuition.
3.34: prtibhd v sarva Siddhis may also be attained through pratibha (intuition,
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or inner light of wisdom), thus knowledge of everything arises spontaneously. 35-A travs de samyama sobre el corazn surge la percepcin de la conciencia. III. 34 Practicar samyama sobre el corazn revelar, sin duda alguna, las cualidades de la mente. III.34.- (Dirigiendo el autocontrol) hacia el corazn se logra comprensin del complejo mental. iii. 34 [As a result of constraint] upon the heart [there arises] a consciousness of the mindstuff, 34. (By practising Samyama) On the heart, knowledge of the mind is acquired. 2 Understanding Of The Mind Consciousness Comes From One Pointed Meditation Upon The Heart Center. 3 Duality Comes From The Inability Of The Soul To Distinguish Between The Personal Self And The Spirit. 3.35: hdaye citta savit By samyama on the heart center, the knowledge of the mind-stuff is gained. By complete restraint of the mento-emotional energy while focusing on the shining organ of divination in the head of the subtle body, the yogin gets the ability to know all reality. hridaye chitta-sanvit hrdaye- on the samyam on the causal body; citta- mentoemotional energy; samvitthorough insight By the complete restraint of the mento-emotional energy as it is focused on the causal sattva-purushayor atyantasankirnayoh pratyayavishesho bhogah pararthat svarthasanyamat purusha-jnanam sattva intelligence energy of material nature; purusayah- of the individual spirit; atyantaexcessively, extremely, very; asamkirnayoh of what is distinct or separate; pratyayah mental content, awareness within the psyche; avisesah not distinct, inability to distinguish; bhogah experience; pararthatvat what is apart from another thing; svartha one own, self interest; samyamat - from the complete restraint of the mentoemotional energy; purusa individual spirit; jnanam knowledge
36-Chitta y purusha son extremadamente distintas. La experiencia objetiva o subjetiva es lo que las hace aparecer iguales. El conocimiento de purusha se obtiene por samyama sobre la conciencia subjetiva, aparte de l conciencia objetiva.
III. 35 La mente que est sujeta a cambio y "Lo que percibe", que no lo est, estn prximos pero son, sin embargo, de carcter distinto y diferenciado. Cuando la mente est dirigida hacia el exterior y acta maquinalmente, dirigindose hacia los objetos, hay placer o dolor. Sin embargo, cuando en el momento adecuado una persona inicia una indagacin sobre la naturaleza misma del vnculo entre "Lo que percibe" y la
III.35.- La experiencia (humana) surge cuando se identifica al s mismo con la luminosidad del intelecto, los cuales son (en realidad) completamente distintos. Dirigiendo el autocontrol hacia lo que existe para otro y hacia lo que existe para si se logra el conocimiento del s mismo trascendental.
iii 35 Experience is a presented-idea which fails to distinguish the sattva and the Self, which are absolutely uncommingled [in the presented-idea]. Since the sattva exists as object for another, the [intuitive] knowledge of the Self arises as the result of constraint upon that which exists for its own sake.
35. Experience (of pleasure or pain) arises from a conception which does not distinguish between the two extremely different entities, viz. Buddhisattva and Purusha. Such experience exists for another (i.e. Purusha). That is why through Samyama on Purusha (who oversees all experiences and also their complete cessation), a knowledge regarding Purusha is acquired.
3.36: sattva puruayor atyant asamkrayo pratyay vieo bhoga parthtvt svrtha sayamt 4 The Objective purua jna Forms Exist For The Th e intellect Use Of The Spiritual (buddhisattva) and Human. the Self (Purusha) are completely 5 By Meditation different; the Upon This, Arises intellect existing for The Intuitive the sake of the Self, Perception Of The while the Self exists Spiritual Nature. for its own sake. Th e cause of experiencing dualities of pleasure and pain is caused by not distinguishing the
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percepcin, la mente es desconectada de los objetos externos y aparece la comprensin de "Lo que percibe". two. By samyama on the distinction, knowledge of the Self is awakened (Purusha jnanam). Experience results from the inability to distinguish between the individual spirit and the intelligence energy of material nature, even though they are very distinct. By complete restraint of the mento-emotional energy while focusing on self-interest distinct from the other interest, a yogi gets knowledge of the individual spirit. tatah pratibha-shravanavedanadarshasvada-vartta jayante tatah- thence, therefore, from that focus; pratibha- the shining organ of divination; sravana- hearing; vedanatouching; adarsa- sight; asvada- taste; vartah- smell; jayante-is produced From that focus is produced smelling, tasting, seeing, touching and hearing, through the shining organ of divination. te samadhav upasarga vkyutthane siddhayah te- they, those abilities; samadhau- in Samadhi continues effortless linkage of the attention to a higher concentration force, object or person; upa sargahimpediments; vyutthane- in
37-De all se procede el conocimiento trascendental de la audicin, sensacin, percepcin, gusto y olfato.
III. 36 Comienza entonces la adquisicin de aptitudes extraordinarias de percepcin.
III.36.- Como resultado (del conocimiento del s mismo) se logra la iluminacin espontnea y el dominio de (las percepciones paranormales asociadas al) odo, tacto, vista, gusto y olfato.
iii. 36 As a result of this [constraint upon that which exists for its own sake], there arise vividness and the organ-of-[supernal]-hearing and the organ-of-[supernal]touch and the organ-of[supernal]-sight and the organ-of-[supernal]-taste and the organ-of-[supernal]smell.
36. Thence (from the knowledge of Purusha) arise Pratibha (prescience), Sravana (supernormal power of hearing), Vedana (supernormal power of touch), Adarsa (supernormal power of sight), Asvada (supernormal poker of taste) and Varta (supernormal power of smell). 37. They (these powers) are impediments to Samadhi, but are (regarded as) acquisitions in a normal fluctuating state of the mind.
6 As The Result Of This Experience And Meditation, The Higher Hearing, Touch, Sight, Taste And Smell Are Developed, Producing Intuitional Knowledge.
3.37: tata prtibha rvaa vedan, dar svda vrt jyante From this spontaneous enlightenment follows intuitional hearing, touching, seeing, tasting, and smelling.
38-Estos poderes psquicos (mencionados en el sutra anterior) son obstculos en samadhi, pero en el estado de conciencia del mundo son poderes psquicos.
III. 37 Para una persona que ha de recaer en un estado de distraccin, vale la pena poseer este conocimiento extraordinario y las capacidades adquiridas por medio
III.37.- Este (dominio de los sentidos) se considera como logro (de poderes sobrenaturales) para la conciencia activa (ordinaria), (pero supone) un obstculo para la
iii. 37 In concentration these [supernal activities] are obstacles; in the emergent state they are perfections (siddhi).
7 These Powers Are Obstacles To The Highest Spiritual Realization, But Serve As Magical Powers In The Objective Worlds.
3.38: te samdhv upasarg vyutthne siddhaya These superphysical senses are siddhis when the mind is turned outward, but
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de samyama. Pero para alguien que busca nicamente un estado continuo de Yoga, los resultados del samyama son obstculos en s mismos. interiorizacin profunda. obstacles in the way of nirbija samadhi. expressing, going outwards, rising up; siddhayah- mystic perfectional skills Those divination skills are obstacles in the practice of continuous effortless linkage of the attention to a higher concentration force, object or person. But in expressing, they are considered as mystic perfectional skills. bandha-karana-shaithilyat prachara-sanvedanach cha chittasya parashariraveshah bandha- bondage; karanacause; saithilayat due to relaxation, collapse; pracarachannel flow; samvedanat from knowing; ca and; cittasya of the mentoemotional energies; para another; sarira body; avesah entrance, penetration The entrances into another body is possible by slackening the cause of bondage and by knowing the channels of the mento-emotional energy. udana-jayaj jala-pankakantakadishvasanga utkrantisth cha udana air which rises from the throat and enters the head; jayat from the conquest of; jala water;
39-Perdiendo la causa del encierro y por conocimiento del camino, el cuerpo sutil penetra el cuerpo de otra persona.
III. 38 Por la indagacin sobre la causa de esta rgida situacin que liga la mente al individuo y por el exmen de los medios para relajar esta rigidez, aparece un gran potencial en el individuo para ir ms all de sus lmites personales.
III.38.- Cuando (a travs del autocontrol) se aflojan las causas de las ataduras y surge el conocimiento sobre el desplazamiento (mental), el complejo mental puede entrar en otro cuerpo.
iii. 38 As a result of slackening the causes of bondage and as a result of the knowledge of the procedure [of the mindstuff], the mind-stuff penetrates into the body of another,
38. When the cause of bondage gets weakened and the movements of the mind are known, the mind can get into another body.
8 By Liberation From The Causes Of Bondage Through Their Weakening And By An Understanding Of The Mode Of Transference, There Is Liberation From Water, The Thorny Path, And Mire; And The Power Of Ascension Is Gained.
3.39: bandha kraa aithilyt pracra savedc ca cittasya para arr avea By weakening the bonds of mind and body, and by knowledge of the workings of the mind, consciousness of self and others is revealed.
40-A travs del dominio de udana no hay contacto con el agua, barro o espinas etc. y el cuerpo levita.
III. 39 Por el dominio de las fuerzas que transmiten las sensaciones del cuerpo a la mente, es posible dominar los estmulos
III.39.- El dominio de la energa ascendente (a travs del autocontrol) procura la elevacin (correcta) del cuerpo sutil tras la muerte
iii. 39 As a result of mastering the Udana there is no adhesion to water or mud or thorns or similar objects, and [at death] the upward flight,
39. By conquering the vital force (of life) called Udana, the chance of immersion in water or mud, or entanglement in the thorns, is avoided
3.40: udna jayj jala paka kaakdiv asaga utkrnti ca By mastery over the ascending
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externos. Por ejemplo, se puede soportar el contacto del agua a cualquier temperatura o los pinchazos de espinas; se puede caminar sobre superficies inestables e incluso sentirse ligero como un globo. 41-Por dominio del samyama el cuerpo resplandece. III. 40 Por el dominio de samna se pueden experimentar sensaciones de calor excesivo. fsica y (los poderes paranormales de) no sentirse afectado (al caminar) por el agua, el barro, las espinas (etc.). and exit from the body at will is assured. udana energy current one accomplishes levitation over water, swamps, thorns etc. and can leave the body at will. panka mud; kantaka thorns; adisi and similar aspects; asangah non contact; utkrantih rising above; ca and By mastery over the air which rises from the throat into the head, a yogi can rise over or not have a contact with water, mud or sharp objects. samana-jayaj jvalanam samana- digestive energy ; jayat- conquest ; jvalanamshining , burning, blazing, with firey glow By conquest of the samana digestive force, a yogis psyche blazes or shines with a fiery glow. shrotrakashayoh sanbandha-sanyamad divyam shrotram srotra-hearing sense; akasayoh of space; sambandha- relationship; samyamatfrom the complete restraint of the mentoemotional energy; divyamdivine, supernatural; srotramhearing sense By the complete restraint of the mento-emotional energy, while focusing on the hearing sense and space, a yogin develops supernatural and divine hearing.
III.40.- Con el dominio del aliento regulador (a travs del autocontrol) se logra una luminosidad incandescente (para el cuerpo). III.41.- Dirigiendo (el autocontrol) hacia la relacin entre el espacio vaco y el sentido del odo se logra clariaudiencia.
iii. 40 As a result of mastering the Samana [there arises] a radiance,
40. By conquering the vital force called Samana, effulgence is acquired.
9 Through Subjugation Of The Samana, The Spark Becomes The Flame.
3.41: samna jayj jvalana By mastery over the samana energy current comes radiance to surround the body.
42-Por samyama en la relacin al odo y el espacio (hay) audicin divina.
III. 41 Practicar samyma sobre la relacin entre el odo y el espacio desarrolla un extraordinario sentido de la audicin.
iii. 41 As a result of constraint upon the relation between the organ-ofhearing and the air, [there arises] the supernal-organof-hearing
41. By Samyama on the relationship between akasa and the power of hearing, divine sense of hearing is gained.
By The Means Of One Pointed Meditation Upon The Relationship Between The Akasha And Sound, An Organ For Spiritual Hearing Will Be Developed.
3.42: rotr akayo sabandha sayamd divya rotra By samyama on the relationship between Akasha and the ear, supernormal hearing becomes possible.
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43-Por samyama el relacin al cuerpo y akasha, y fusionando la mente con la suavidad del algodn, existe atravesar el espacio. III. 42 Por la prctica de samyama sobre la relacin entre el cuerpo y el espacio y por el estudio de las propiedades de los objetos que flotan en el aire, como una flor de algodn, puede conseguirse el conocimiento del desplazamiento en el espacio. III.42.- Dirigiendo el autocontrol hacia la relacin entre el espacio vaco y el cuerpo, y mediante la identificacin ensttica con la ligereza del algodn se logra flotar en el espacio. iii. 42 Either as a result of constraint upon the relation between the body and the air, or as a result of the balanced-state of lightness, such as that of cotton-fibre, there follows the passing through air. 42. By practising Samyama on the relationship between the body and akasa and by concentrating on the lightness of cotton wool, passage through the sky can be secured. 2 By One Pointed Meditation Upon The Relationship Existing Between The One Body And The Akasha, Ascension Out Of Matter And Power To Travel In Space Is Gained. 3.43: ky akayo sabandha sayaml laghu tla sampatte c aka gamana By samyama on the relationship between the body and akasha, lightness of cotton fiber is attained, and thus traveling through the ether becomes possible kayakashayoh sanbandhasanyamat laghu-tulasamapattesth chakashagamanam kaya body; akasayoh- of the sky, atmosphere; samyamatfrom the complete restraint of the mento-emotional energy; laghu light; tula- cotton fluff; samapatteh of meeting, of linking; ca- and; akasaatmosphere; gamanam- going through, passing through By the complete restraint of the mento-emotional energy, which, linking the mind to the relationship between the body and the sky and linking the attention to being as light as a cotton fluff, a yogi acquires the ability to pass through the atmosphere. bahir akalpita vrittir mahavideha tatah prakashavarana-kshayah bahir- outside, external; akalpita- not manufactured, not artificial, not formed; vrittih- operation; maha- great; videha bodiless state; tatah- thence, from that, resulting from that; prakasa- light; avarana covering, mental darkens; ksayah dissipation, removal By the complete restraint of the mento-emotional energy
44-En el estado de mahavideha son inconcebibles y estn fuera del radio del cuerpo, en donde la cubierta de la luz es destruida.
III. 43 Con el estudio de estos fenmenos y con el desarrollo de las condiciones en las que la mente no comete error de percepcin aparece una facultad extraordinaria que permite sondear la mente de los dems. Tambin se reducen las nubes que oscurecen la percepcin correcta.
III.43.- Por medio del profundo proceso mental incorpreo (sin conexin corporal), que tiene lugar en el exterior (del cuerpo), desaparece el velo que oculta la luz.
iii. 43 An outwardly unadjusted fluctuation is the Great Discarnate; as a result of this the dwindling of the covering to the brightness,
43. When the unimagined conception can be held outside, i.e. unconnected with the body, it is called Mahavideha or the great discarnate. By Samyama on that, the veil over illumination (of Buddhisattva) is removed.
3 When That Which Veils The Light Is Done Away With, Then Comes The State Of Being Called Disembodied, Freed From The Modification Of The Thinking Principle This Is The State Of Illumination.
.3.44: bahir akalpit vttir mah videh tata prak avaraa kaya Beyond the body is the light of intelligent consciousness that is not cognitive in nature. It is the universal intelligence that transcends the body. Samyama on
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consciousness itself removes the veil that covers the light of cosmic intelligence. 45-La maestra sobre los bhutas se obtiene por samyama sobre los estados burdos, sutiles e interpenetrantes y sobre el propsito de los bhutas. III. 44 La prctica de samyama sobre el origen de la materia, bajo todas sus formas, manifestaciones y usos, permite desarrollar el dominio de los elementos. III.44.- Dirigiendo el autocontrol hacia las entidades de la forma fsica, la naturaleza esencial, la forma sutil, su conexin y su sentido, se logra el dominio de los elementos. iii. 44 As a result of constraint upon the coarse and the essential-attribute and the subtile and the inherence and purposiveness, there is a mastery of the elements, 44. By Samyama on the grossness, the essential character, the subtlety, the inherence and the objectiveness, which are the five forms of. the Bhotas or elements, mastery over Bhutas is obtained. 4 One Pointed Meditation Upon The Five Forms Which Every Element Takes, Produces Mastery Over Every Element. 3.45: sthla svarpa sksm anvayrtha vattva sayamd bhta jaya Samyama on the essential nature (gross and subtle), 5 These Five Forms interrelatedness Are The Gross and function Nature, The of the elements; Elemental Form, The one sees the Quality, The essence of all Pervasiveness And elements of nature. The Basic Purpose. which is external, which is not formed, a yogi achieves the great bodiless state. From that the great mental darkness which veils the light is dissipated. sthula-svarupasukshmanvayarthavattvasanyamad bhuta-jayah stula- gross form; svarupa real nature; suksma subtle; anvaya following, connection, distribution; arthavatava purpose, value; samyamat from the complete restraint of the mento-emotional energy; bhuta states of matter; jayah conquest By the complete restraint of the mento-emotional energy, while linking the attention to the gross forms, real nature, subtle distribution and value of states of matter, a yogi gets conquest over them. tato 'nimadi-pradurbhavah kaya-sanpat taddharmanabhighatash cha tatah thence, from that; anandi = anima- minuteness +adi- and the related mystic skills pradurbhavah coming into existence, manifesting; kaya subtle body; sampat wealth, prosperity, perfection; tad tat= of that; dharma
46-De all surge la aparicin del anima (y otros poderes),la perfeccin del cuerpo y la no obstruccin de las funciones del cuerpo (fluye).
III. 45 Cuando los elementos son dominados ya no se es perturbado por ellos. El cuerpo alcanza la perfeccin y ya son posibles capacidades extraordinarias.
III.45.- En consecuencia, (del dominio de los elementos) surge (la facultad paranormal de) la miniaturizacin (y otras facultades fsicas similares), y la perfeccin del cuerpo, al
iii. 45 As a result of this, atomization and the other [perfections] come about, [there is] perfection of body; and there is no obstruction by the properties of these [elements],
45. Thence develop the power of minification and other bodily acquisitions. There is also no resistance by its characteristics.
6 Through This Mastery, Minuteness And The Other Powers Are Attained, Likewise Bodily Perfection And Freedom From All Hindrances.
3.46: tato imdi prdur bhva kya sapat tad dharm nabhighta ca When the elements are mastered one is no longer disturbed by them. From this mastery comes manifestation of the
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independizarse de su aspecto formal y cambiante. ability to become minute as well as other powers. Mind and body reach perfection and extraordinary powers become possible. iii. 46 Beauty and grace and power and compactness of the thunderbolt,[this is] perfection of body. 46. Perfection of body consists in beauty, grace, strength and adamantine hardness. 7 Symmetry Of Form, Beauty Of Color, Strength And The Compactness Of The Diamond, Constitute Bodily Perfection. 3.47: rpa lvaya bala vajrasahananatv ni kya sapat Beauty, grace, strength and fi rm durability constitute bodily perfection. attributes, functions; anabhighatah- non obstruction; ca- and From minuteness and other related mystic skills come the perfection of the subtle body and the non-obstructions of its functions. rupa-lavanya-bala-vajrasanhananatvani kayasanpat rupa beautiful form; lavanya charm; bala mystic force; vajra - diamond-like, infallible; samhananatvani definiteness, hardness; kaya subtle body; sampat perfection Beautiful form, charm, mystic force, diamond-like definition come from the perfection of the subtle body. grahanasvarupasmitanvayarthavatt va-sanyamad indriya-jayah grahana sensual grasping; svarupa own form; asmita identification; anvaya connection, association; arthavatva value, worth; samyamat from the continuous effortless linkage of the attention; indriyajayah- the mastery of the sensual energy by psychological control From the continuous effortless
47-La perfeccin del cuerpo fsico incluye la belleza, la gracia, la engre y la dureza.
III. 46 La perfeccin del cuerpo se traduce en bellos rasgos, encanto a los ojos de los dems, firmeza y fuerza fsica inhabituales.
III.46.- (Esta) perfeccin corporal (se traduce en belleza) de forma, gracia (de movimientos), fuerza y resistencia extremas.
48-El dominio de los rganos sensitivos se obtiene por samyama sobre el poder de conocimiento, la naturaleza real, el egosmo, toda interpretacin y toda propsito.
III. 47 El dominio de los sentidos se adquiere por la prctica de samyama sobre la facultad sensorial de observar sus respectivos objetos, sobre la manera en que estos objetos son comprendidos, en que la persona se identifica con el objeto, en que los objetos, los sentidos,
III.47.- Dirigiendo el autocontrol hacia la captacin, la autntica naturaleza, la individualidad, su interconexin y su significado (del objeto), se logra el dominio de los sentidos.
iii. 47 As a result of constraint upon the process-of-knowing and the essential-attribute and the feeling-of-personality and the inherence and the purposiveness, [there follows] the subjugation of the organs,
47. By Samyama on the receptivity, essential character, I-sense, inherent quality and objectiveness of the five organs, mastery over them can be acquired.
8 Mastery Over The Senses Is Brought About Through Concentrated Meditation Upon Their Nature, Peculiar Attributes, Egoism, Pervasiveness And Useful Purpose.
3.48: grahaa svarp asmit anvayrthavattva sayamd indriya jaya Mastery over the senses is achieved through direct perception of the senses observing their related objects, how such objects are understood, the cognitive
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la mente y "Lo que percibe" estn en relacin mutua y sobre lo que resulta de dicha percepcin. relationship with the object, how the object, the senses, the mind and the Seer are interrelated; and what results from such perception. III.48.- As (con el dominio de los sentidos, se obtiene el poder paranormal que permite) el desplazamiento (mental) instantneo, la percepcin independiente de los sentidos y la conquista de la materia primordial. iii. 48 As a result of this [there follows] speed [great as that] of the centralorgan, action of the instruments [of knowledge] disjunct [from the body], and the subjugation of the primary-cause 48. Thence come powers of rapid movement as of the mind, action of organs independent of the body and mastery over Pradhana, the primordial cause. 9 As A Result Of This Perfection There Comes Rapidity Of Action Like That Of Mind, Perception Independent Of The Organs, And Mastery Over Root Substance. 3.49: tato manojavitva vikaraabhva pradhna jaya ca When the senses are understood in this way, the senses function with the speed of the mind and there is direct sense perception transcending the sense organs and merging into unity with the primary cause. linkage of the attention to sensual grasping, to the form of the sensual energy, to its identifying powers, to its connection instinct and to its actual worth, a yogi acquires conquest over his relationship with it. tato manojavitam vikaranabhavah pradhana-jayash cha tatah- subsequently; manojavitwam = manah mind + javitwam swiftness, rapidity; vikaranabhavah = parting away from, dispersing + karana-creating, making + bhavah- mentoemotional energy, feeling; pradhanah subtle matter; jayah conquest; ca and Subsequently, there is conquest over the influence of subtle matter and over the parting away or dispersion of the mento-emotional energy, with the required swiftness of mind. sattva-purushanyata-khyatimatrasya sarvabhavadhishthatritvam sarvajnatritvam cha sattva clarifying perception of material nature; purusa the spiritual personality; anyata other than distinct from; khyatimatrasya = khyati
49-De all siguen la velocidad de la mente, libertad de cualquier medio o instrumento, y la conquista de las limitaciones de prakriti.
III. 48 Entonces la reaccin de los sentidos ser tan rpida como la de la mente. stos percibirn con agudeza y la persona ser capaz de influir en las caractersticas de los elementos.
50-Solo por conocimiento de la conciencia de la diferencia entre chitta y purusha sobreviene la supremaca sobre todos los estados y formas de la existencia y
III. 49 Cuando se llega a una comprensin clara de la diferencia que existe entre "Lo que percibe" y la mente, se conocen los diversos estados de la mente y lo que
III.49.- La supremaca sobre todos los estados de existencia (omnipotencia) y el conocimiento total (omnisciencia) se adquieren solo mediante el
iii. 49 He who has only the full discernment into the difference between the sattva and the Self is one who has authority over all states-of-existence and is one who knows all.
49. To one established in the discernment between Buddhi and Purusha come supremacy over all beings and omniscience.
10 The One Who Can Discriminate Between The Soul And The Spirit Achieves Supremacy Over All Conditions And Becomes Omniscient.
3.50: sattva puru anyat khytimtrasya sarva bhv dhihttva sarva jtrtva ca One who realizes the distinction between
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omnisciencia. nos afecta. As la mente pasa a ser un instrumento perfecto para la percepcin sin defecto de todo lo que debe ser conocido. conocimiento de la diferencia entre la luminosidad mental y el s mismo. Buddhisattva and Purusha, attains supremacy over all states of being, and becomes omniscient. the discriminating faculty of the intellect + matrasya only; sarva all; bhava states of feelings and perceptions; adhisthatratvam authority, complete disaffection; sarvajnatritvam = sarva all + jnatritvam knowledge, intuition; ca and Only when there is distinct discrimination between the clarifying perception of material nature and the spiritual personality, does the yogi attain complete disaffection and all applicative intuition. tad-vairagyad api doshabija-kshaye kaivalyam tadvairagyat = tad (tat) that + vairagyat from a lack of interest; api also, even; dosabijaksaye = dosa - fault, defect + bija- seed, origin, source + ksaye on elimination; kaivalyam - the absolute isolation of the self from what is lower than itself, isolation of the self from the lower psyche of itself Nota 1 sthany-upanimantrane sangha-smayakaranam punar anishtaprasangat sthani person from the place a yogi would then attain if his material body died;
51-Por vairagya an teniendo en cuenta eso(los poderes),la semilla del defecto es destruida y se obteine kaivalya.
III. 50 La libertad, fin ltimo del Yoga, slo se alcanza si se abandona el deseo de adquirir conocimientos extraordinarios y si se domina totalmente la fuente de los obstculos.
III.50.- Adems, con el desapego de lo anterior (del conocimiento de la diferencia), se destruye la fuente de la imperfeccin y (se logra) el Aislamiento Trascendental.
iii. 50 As a result of passionlessness even with regard to these [perfections] there follows, after the dwindling of the seeds of the defects, Isolation,
50. By renunciation of that (Visoka attainment) even, comes liberation on account of the destruction of the seeds of evil.
11 By A Passionless Attitude Towards This Attainment And Towards All Soul Powers, The One Who Is Free From The Seeds Of Bondage Attains The Condition Of Isolated Unity.
3.51: tad vairgyd api dosa bja kaye kaivalya By non-attachment to even omniscience, the seed of bondage is destroyed. Then follows kaivalya, liberation.
52-Habiendo sido invitado por los devatas no debe haber ni apego ni orgullo, por la posibilidad de que se
III. 51 La tentacin de aceptar la consideracin social, consecuencia de los conocimientos adquiridos por
III.51.- El sentimiento de atraccin hacia la consideracin social (en el yogui) ocasiona orgullo y
iii. 61 In case of invitations from those-in-high-places, these should arouse no attachment or pride, for undesired consequences recur,
51. When invited by the celestial beings, that invitation should not be accepted nor should it cause vanity because it
12 There Should Be Entire Rejection Of All Allurements From All Forms Of Being, Even The Celestial; For The Recurrence
3.52: sthny upanimantrae saga smay karaa punar ania prasagt Any invitation to
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renueve lo indeseado. samyama debe ser superada. De otro modo,uno se enfrenta a las mismas consecuencias desagradables que proceden de todos los obstculos que se levantan a lo largo de la va que conduce al estado de Yoga. vuelta a (enfrentarse con) los obstculos. involves possibility of Of Evil Contacts undesirable Remains Possible. consequences. demonstrate yogic powers, even from one in authority, is best declined. Pride or attachment to siddhis will bring undesirable consequences. upanimantrane on being invited; sanga association; smaya fascination, wonderment; akaranam non-responsiveness; punah again; anista unwanted features of existence; prasangat due to association, due to endearing friendliness On being invited by a person from the place one would attain if his body died, a yogi should be non-responsive, not desiring their association and not being fascinated, otherwise that would cause unwanted features of existence to arise again. kshana-tat-kramayoh sanyamad vivekajam jnanam ksana moment; tat- that; kromayoh on the sequence; samamat- due to the continuous effortless linkage of the attention; vivekajam the distinction caused by subtle discrimination; jnanam - knowledge By the continuous effortless linkage of the attention to the moment and to the sequence of the moments, the yogi has knowledge caused by the subtle discrimination.
53-A travs de samyama en el momento y su orden de sucesin, nace el conocimiento de la realidad fundamental.
III. 52 Practicar samyama sobre el tiempo y su secuencia hace nacer la claridad absoluta.
III.52.- Dirigiendo el autocontrol hacia el instante y la sucesin (de dos instantes consecutivos) se logra el conocimiento de la diferencia.
iii. 62 As a result of constraint upon moments and their sequence [there arises the intuitive] knowledge proceeding from discrimination.
52. Differentiating knowledge of the self and the non-self comes from practising Samyama on moment and its sequence.
13 Intuitive Knowledge Is Developed Through The Use Of The Discriminative Faculty When There Is One Pointed Concentration Upon Moments And Their Continuous Succession.
3.53: kaa tat kramayo sayamd vivekaja jna By samyama on the present moment one can discriminate true knowledge from the false.
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54-De all proviene el conocimiento de dos objetos similares que no son distinguibles por tipo de nacimiento, caractersticas y posicin, porque son indefinidos. III. 53 Esta claridad permite diferenciar objetos, incluso cuando la diferencia no es, aparentemente, muy clara. Una semejanza aparente no debera desviarnos de la percepcin diferenciada de un objeto elegido. III.53.- De ah (de la sabidura discriminadora) se deriva la experiencia de distincin entre (cosas) similares que no se pueden diferenciar por su posicin, sus caractersticas temporales o sus condicionamientos externos. Culmination of concentration iii. 53-55. The particular which is indiscernible in respect of class or term or point-in-space is intuitively discerned; the widest span of objectivity is also discerned. This is the attainment of Isolation. iii. 53 As a result of this there arises the deeperknowledge of two equivalent things which cannot be distinctly qualified in species or characteristic-mark or point-of-space. 53. When species, temporal character and position of two different things being indiscernible they look alike, they can be differentiated thereby (by this knowledge). 13 Intuitive Knowledge Is Developed Through The Use Of The Discriminative Faculty When There Is One Pointed Concentration Upon Moments And Their Continuous Succession. 3.54: jti lakana desair anyat navacchedt tulyayos tata pratipatti With such discriminative knowledge one is able to differentiate between similar things even if they appear identical. jati-lakshana-deshair anyatanavachchedat tulyayos tatah pratipattih jati type genius, genus, general category; laksana individual characteristics; desaih by what location; anyata otherwise, in a different manner; anavacchedat- due to or resulting from lack of definition; tulyayoh of two similar types; tatah hence, subsequently; patipattih perception Subsequently, the yogi has perception of two similar realties which otherwise could not be sorted due to a lack of definition in terms of their general category, individual characteristic and location. tarakam sarva-vishayam sarvatha-vishayam akramam cheti vivekajam jnanam tarakam - crossing over transcending; sarva all; visayam - subtle and gross mundane objects; sarvatha in all ways; visayam subtle and gross mundane object; akramam without sequential perceptions; ca- and; iti- thus, subsequently; vivekajam- the distinction caused by subtle discrimination; jnanaam
55-El conocimiento trascendental incluye el conocimiento de todos los objetos mas all de todos los rdenes de sucesin, y nace de viveka. Eso es todo.
III. 54 Una claridad tal no excluye ningn objeto, ninguna situacin particular, ningn momento. Esta no es resultado de la lgica ordenada. Es inmediata, espontnea y total.
III.54.- El conocimiento de la diferencia es el conocimiento trascendente que se manifiesta como omniobjetivo (respecto a todas las cosas), total (por todos los medios) e instantneo (no secuencial).
iii. 54 The [intuitive] knowledge proceeding from discrimination is a deliverer, has all things as its object, and has all times for its object, and is an [inclusive whole] without sequence,
54. Knowledge of discernment is Taraka or intuitional, is comprehensive of all things and of all times, and has no sequence.
14 From This Intuitive Knowledge Is Born The Capacity To Discern And To Cognize Their Genus, Qualities And Position In Space.
3.55: traka sarva viaya sarvath viaya akrama ce ti vivekaja jna This direct knowing is comprehensive and transcendent. It is the pristine truth arising from unconditioned and undivided intelligence in the eternal present.
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knowledge The distinction caused by subtle discrimination is the crossing over or transcending of all subtle and gross mundane objects in all ways they are presented, without the yogi taking recourse to any other sequential perceptions of mind reliance. 56-Kayvalya se obtiene igualando y purificando la iluminacin de purusha y chitta. III. 55 La libertad es aquella situacin en la que la mente est en identidad total con "Lo que percibe". III.55.- En consecuencia, cuando la luminosidad mental y el s mismo alcanzan la misma pureza, se produce el Aislamiento Trascendental. iii. 55 When the purity of the 55. (Whether sattva and of the Self are secondary equal there is Isolation. discriminative discernment is acquired or not) When equality is established between Buddhisattva and Purusha in their purity, liberation takes place. 15 This Intuitive Knowledge, Which Is The Great Deliverer, Is Omnipresent And Omniscient And Includes The Past, The Present And The Future In The Eternal Now. 16 When The Objective Forms And The Soul Have Reached A Condition Of Equal Purity, Then Is At One Ment Achieved And Liberation Results 3.56: sattva puruayo uddhisye kaivalya When the mind (buddhisattva) attains the same purity as the Self (Purusha), there is liberation (kaivalya). sattva-purushayoh shuddhisamye kaivalyam sattva intelligence energy of material nature; purusaya- of the spirit; suddhi- purity; samye- on being equal; kaivalyam total separation from the mundane psychology When there is equal purity between the intelligence energy of material nature and the spirit, then there is total separation from the mundane psychology.
Nota 1: Los fragmentos faltantes no se encuentran en los textos originales. Nota 2: A partir del aforismo 24 las numeraciones de algunas versiones dejan de coincidir debido, posiblemente, a que, como se menciona anteriormente, en algunos de los textos en snscrito aparece 55 aforismos y en otras 56.
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http://hrih.net/patanjali/english.htm http://www.amsi.ge/pat/ys_w http://www.geocities. http:hrih.net/patanjali http://homepage.ma oods.html com/Athens/6709/pa /archive/ c.com/dbhill/.Public/ ge6.html Patanjali%20Yoga %20Sutras.pdf James Hutton Woods Harvard University Press by SamkhyaYogacharya Swami Hariharananda Aranya Published by Calcutta University Press BOOK IV ON THE SELF-INITSELF OR LIBERATION 1. Supernormal powers come with birth or are attained through herbs, incantations, austerities or concentration. The Higher And Lower Powers Are Gained By Incarnation, Or By Drugs, Words Of Power, Intense Desire Or By Meditation. Vesper Havdalah
Vyasa
Dennis Hill
Gita Society
KAIVALYAPDAH
KAIVALYA PAADA El libro del aislamiento trascendental IV.1.- Las capacidades paranormales pueden ser de nacimiento o adquirirse con alucingenos (hierbas), recitacin de encantamientos, ascetismo o interiorizacin profunda.
BOOK FOURTH ISOLATION
Book 4: Kaivalya
Chapter 4 Kaivalya Pada:
1-Los siddhis provienen de nacimiento, hierbas, mantras, austeridad o samadhi.
IV. 1 Facultades mentales excepcionales pueden ser adquiridas por medio de: la herencia gentica, el empleo de plantas (como est prescrito en los Vedas), la recitacin de encantamientos, la prctica rigurosa de austeridades y por ese estado de la mente que permanece en contacto con su objeto, sin distracciones (samdhi).
Substances and subconsciousness iv. 1-13. Correspondence between imperceptible forms of substance and latentimpressions of concentrated states. iv. 1 Perfections proceed from birth or from drugs or from spells or from selfcastigation or from concentration,
4.1: janmau adhi mantra tapa samdhij siddhaya Siddhis are gained through birth, specific herbs, mantras, austerities, or samadhi.
janmaushadhi-mantratapah-samadhijah siddhayah janma birth, particular species; ausadhi drugs; mantra special sound; tapah physical bodily austerities in Hatha Yoga; Samadhi continuous effortless linkage of the attention to a higher concentration force, object or person; jah what is produced from; siddhayah mystic skills The mystic skills are produced through taking birth in particular species, or by taking drugs, or by reciting special sounds , or
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by physical bodily austerities or by the continuous effortless linkage of the attention to a higher concentration force, object or person. 2-La transformacin de una sustancia en otra (o nacimiento) ocurre por el desborde de la potencialidad natural. IV. 2 El cambio que va de un conjunto de caractersticas a otro es esencialmente un ajuste de las cualidades fundamentales de la materia. IV.2.- Las transformaciones (evolutivas) de las especies son producto del intenso fluir de la naturaleza. iv. 2 The mutation into another birth is the result of the filling in of the evolving-cause. 2. (The mutation of body and organs into those of one born in a different species) Takes place through the filling in of their innate nature. 2 The Transfer Of The Consciousness From A Lower Vehicle Into A Higher Is Part Of The Great Creative And Evolutionary Process. 4.2: jty antara pariama prakty aprt Spiritual development proceeds through the flow of natural potentialities. jaty-antara-parinamah prakrity-apurat jatyantara =jati category + antara - other, another; parinamah transformation; prakriti subtle material nature; apurat due to filling up or saturation The transformation from one category to another is by the saturation of the subtle material nature. nimittam aprayojakam prakritinam varanabhedas tu tatah kshetrikavat nimittam cause, motive, apparent cause; aprayojakam not used, not employed, not causing; prakrtinam of the subtle material energy; varana impediments, obstacles; bhedah splitting, removing, disintegrating; tu but , except; tatah hence; ksetrikavat like a farmer The motivating force of the subtle material energy is not used except for the disintegration of
3-La causa instrumental no agita las diversas tendencias naturales sino que simplemente remueve los obstculos como un granjero.
IV. 3 Pero tal inteligencia slo puede retirar los obstculos que impiden ciertos cambios. Su papel no es mayor que el de un campesino que abre una brecha en un embalse para que el agua pueda fluir hacia el campo, donde es necesaria.
IV.3.- La causa instrumental inteligente no produce (las anteriores transformaciones de) la naturaleza sino (que se limita a) la modificacin de los obstculos, igual que (acta) un campesino (retirando los obstculos que impiden el buen riego).
iv. 3 The efficient cause gives no impulse to the evolving-causes but [the mutation] follows when the barrier [to the evolvingcause] is cut, as happens with the peasant,
3. Causes do not put the nature into motion, only the removal of obstacles takes place through them. This is like a farmer breaking down the barrier to let the water flow. (The hindrances being removed by the causes, the nature impenetrates by itself).
3 The Practices And Methods Are Not The True Cause Of The Transfer Of Consciousness, But They Serve To Remove Obstacles, Just As The Husbandman Prepares The Ground For Sowing.
4.3: nimitta aprayojaka praktn varaa bhedas tu tata ketrikavat Incidental events are never the catalyst of transformation. Th ey merely act by removing obstacles; as a farmer removes stones from a watercourse to irrigate the land.
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impediments, hence it is compared to a farmer. 4-Las mentes creadas estn libres solo de egosmo. IV. 4 Con facultades mentales excepcionales, una persona puede influir en el estado mental de otros seres. IV.4.- Las conciencias individualizadas (que se van desarrollando, surgen) exclusivamente de la conciencia de existencia (de la individualidad). iv. 4 Created mind-stuffs 4. All created minds may result from the sense- are constructed from of-personality and from this pure I-sense. alone, 4 The I Am Consciousness Is Responsible For The Creation Of The Organs Through Which The Sense Of Individuality Is Enjoyed. 4.4: nirma cittny asmit mtrt Mind is created from ego-sense alone. nirmana-chittany asmitamatrat nirmana producing, creating, measuring, fabricating; cittani regions within in the mentoemotional energy; asmita sense of identity which is developed in relation to material nature; matrat from that only The formation of regions within the mento-emotional energy, arises only from the sense of identity which is developed in relation to material nature. pravritti-bhede prayojakam chittam ekam anekesham pravrtti frantic activity, disperal of energy; bhede in the difference; prayojakam very, much used or employed; cittam the mento-emotional energy; ekam one; anekesam of what is numberless The one mento-emotional energy is that which is very much used in numberless different dispersals of energy
5-La mente dirige las numerosas mentes (creadas) en conexin con las diferentes actividades.
IV. 5 Esta influencia depende tambin del estado de quien la recibe.
IV.5.- Solo la mente (creadora de las conciencias que se desarrollan) gobierna la variada actividad (de stas).
iv. 5 "While there is a variety of actions, the mindstuff which impels the many is one.
5. One (principal) mind directs the many created minds in the variety of their activities.
5 Consciousness Is One Yet Produces The Varied Forms Of The Many.
4.5: pravtti bhede prayojaka citta ekam aneke Although there are numerous, diverse, active minds, they all have one identical nature.
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6-De ellas, la nacida IV 6 La influencia de la meditacin est sobre otro de aqul libre de impresiones. cuya mente haya alcanzado el estado de dhyna, nunca puede aumentar la ansiedad u otros obstculos. De hecho se reducen. IV.6.- All (entre las distintas conciencias que coexisten), la (conciencia) que proviene de la meditacin se libera de los vestigios de las impresiones acumuladas en el pasado. iv. 6 Of these [five perfections] that which proceeds from contemplation leaves no latent-deposit, 6. Of these (minds with supernormal powers) those obtained through meditation are without any subliminal imprints. 6 Among The Forms Which Consciousness Assumes, Only That Which Is The Result Of Meditation Is Free From Latent Karma. 4.6: tatra dhynajam anaya Of these diverse minds, only that mind born from meditation is free from residue of karma and samskaras. tatra dhyanajam anashayam tatra there, in that case; dhyanajam produced by the effortless linkage of the attention to a higher reality; anasayam without harmful emotions In that case only subtle activities which are produced from the effortless linkage of the attention to a higher reality are without harmful emotions. karmashuklakrishnam yoginas trividham itaresham karma cultural activity; asukla not white, not rewarding; akrsnam not black, not penalizing; yoginal of the yogis; trividham three-fold; irtaresam - for others The cultural activity of the yogis is neither rewarding nor penalizing, but others have three types of such action. tatas tadvipakanugunanam evabhivyaktir vasananam tatah subsequently; tad that, those; vipaka development, fruition; anugunanam of the corresponding features; eva
7-Las acciones de los yoguis no son ni blancas ni negras, de todos los dems son de tres maneras.
IV. 7 Y estas personas actan sin motivacin alguna, mientras que otras personas, igualmente dotadas de facultades excepcionales, actan con algn que otro mvil.
IV.7.- Las acciones del yogui (cuya conciencia proviene de la meditacin) no son ni brillantes ni oscuras, (mientras que) las de los otros son de tres tipos.
iv. 7 The yogin's karma is neither-white-nor-black; [the karma] of others is of three kinds,
7. The actions of Yogins are neither white nor black, whereas the actions of others are of three kinds.
7 The Activities Of The Liberated Soul Are Free From The Pairs Of Opposites; Those Of Other People Are Of Three Kinds.
4.7: karm aukla ka yoginas trividham itare Th e actions of the yogi are neither pure nor impure; but the actions of others are driven by three forces.
8-De all surge la manifestacin de los deseos potenciales segn su maduracin solamente.
IV. 8 Porque la tendencia de la mente a actuar basndose en los cinco obstculos, como la comprensin defectuosa, no ha
IV.8.- De esta forma (por las acciones de los no yoguis), los deseos potenciales se manifiestan plenamente de acuerdo a sus constituyentes
iv. 8 As a result of this there follows the manifestation of those subconscious-impressions only which correspond to the fruition of their [karma]
8. Thence (from the other three varieties of Karma) are manifested the subconscious impressions appropriate to their consequences.
8 From These Three Kinds Of Karma Emerge Those Forms Which Are Necessary For The Fruition Of The Effects.
4.8: tatas tad vipk anugunn ev abhivyaktir vsann From these karmas, impressions and limitations proceed
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sido eliminada. Estos obstculos reaparecern en el futuro y producirn sus desagradables consecuencias. fundamentales (y) maduran en el momento (adecuado). the development of the tendencies which bring about the fruition of actions. - only, alone; abhivyaktih manifestation; vasananam of tendencies within the mento-emotional energy Subsequently from those cultural activities there is development according to corresponding features only, bringing about the manifestation of the tendencies within the mentoemotional energy. jati-desha-kalavyavahitanam apy anantaryam smritisanskarayor ekarupatvat jati status; desa location; kala time; vyavahitanam of what is placed apart or separated; api even, also; anantaryam timeful sequence; smrti memory; samskarayoh of the impressions formed of cultural activities; ekarupatvat due to one form Even though circumstances are separated by status, location and time, still the impressions form cultural activities and the resulting memories, are of one form and operate on a time full sequence.
9-Dado que la memoria y las impresiones son iguales de forma, existe una secuencia, si bien pueden ser divididos por clase de nacimiento, lugar y hora.
IV. 9 La memoria y las impresiones latentes estn fuertemente unidas. Esta unin persiste incluso cuando, entre dos acciones semejantes, hay un intervalo de tiempo, de espacio o de contexto.
IV.9.- Las impresiones subliminales, aunque se diferencien por razn de clase, lugar y tiempo, se suceden lgicamente (entre si) pues poseen la misma apariencia que la memoria.
iv. 9 There is an uninterrupted-causal-relation [of subconsciousimpressions], although remote in species and pointof-space and moment-oftime, by reason of the correspondence between memory and subliminalimpressions,
9. On account of similarity between memory and corresponding latent impressions, the subconscious impressions of feelings appear simultaneously even when they are separated by birth, space and time.
9 There Is Identity Of Relation Between Memory And The Effect Producing Cause, Even When Separated By Species, Time And Place.
4.9: jti dea kla vyavahitn apy nantarya smti saskrayor ekarpatvt Memory and latent impressions are magnetically linked. Th is cause and effect link remains even through intervals of time, place or context.
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10-No tienen principio y el deseo de vivir es eterno. IV. 10 Hay una gran ansia de inmortalidad en todos los hombres de todas las pocas. Por consiguiente, estas impresiones no pueden atribuirse a una poca particular. IV.10.- Estas (las impresiones subliminales) no tienen un principio (en el tiempo), pues el deseo (que generan) es eterno. iv. 10 Furthermore the [subconsciousimpressions] have no beginning [that we can set in time], since desire is permanent, 10. Desire for selfwelfare being everlasting, it follows that the subconscious impression from which it arises must be beginningless. 10 Desire To Live Being Eternal, These Mind Created Forms Are Without Known Beginning. 4.10: ts anditva cio nityatvt Th e desire to live is eternal; thus also the impressions prompting a sense of separate identity are beginningless. tasam anaditvam chashisho nityatvat tasam those; anaditvam what is without beginning, primeval; ca and; asisah hope and desire energies; nityatvat what is eternal Those memories and impressions are primeval, without a beginning, hope and desire energies are eternal as well. hetuphalashrayalambanaih sangrihitatvad esham abhave tad-abhavah hetu cause; asraya storage place, causal plane supportive base; alambanaih by what supports or lifts; sangrhitatvat what holds together; esam of those, these; abhave in what is not there; tad them; abhavah not existing They exist by what holds them together in terms of cause and effect, supportive base and lifting influence. Otherwise if their causes are not there, they have no existence whatsoever. atitanagatam svarupato 'sty adhva-bhedad dharmanam atita the past; anagatam the future; svaruptah true
11-Dado que la causa y el efecto, el soporte y el objeto estn ligados, con su desaparicin eso tambin desaparece.
IV. 11 Estas tendencias son simultneamente mantenidas y protegidas por las comprensiones defectuosas, por los estmulos externos, por el apego a los frutos de la accin y por la cualidad de la mente que alienta la hiperactividad. Su reduccin convierte automticamente en ineficaces las impresiones indeseables.
IV.11.- (Las impresiones subliminales) desaparecen cuando desaparece el punto crucial entre causa y efecto (por un lado), y entre objeto y soporte (por otro).
iv. 11 Since [subconsciousimpressions] are associated with cause and motive and mental-substrate and stimulus, if these cease to be, then those [subconscious-impressions] cease to be.
11. On account of being held together by cause, result, refuge and supporting object, Vasana disappears when they are absent.
11 These Forms Being Created And Held Together Through Desire, The Basic Cause, Personality, The Effective Result, Mental Vitality Or The Will To Live, And The Support Of The Outward Going Life Or Object; When These Cease To Attract, Then The Forms Cease Likewise To Be.
4.11: hetu phal aray alabanai saghtatvd emabhve tad abhva Th e tendency to avidya and suffering is held together by cause, effect, basis and support. When this coherency no longer exists, the tendencies vanish.
12-El pasado y el futuro existen en su propia forma por diferencia de caminos.
IV. 12 La sustancia de lo que ha desaparecido y de lo que puede aparecer existe siempre. Que
IV.12.- Lo pasado y lo futuro existe (en el presente) en su propia naturaleza; (su manifestacin)
iv. 12 Past and future as such exist; [therefore subconscious-impressions do not cease to be]. For the different time-forms belong
12. The past and the future are in reality present in their fundamental forms, there being only
12 The Past And The 4.12: att Present Exist In angata Reality. svarpato sty adhva bhedd 13 The Form dharm
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estas cosas sean o no evidentes depende de la direccin del cambio. depende de la direccin en (la disposicin) de las caractersticas (del punto crucial). to the external-aspects, difference in the characteristics of the forms taken at different times. Assumed In The Time Concept Of The Present Is The Result Of Developed Characteristics And Holds Latent Seeds Of Future Quality. Th e past and the future exist in the object itself as form and expression, there being difference in the characteristics. form; asti - there is, it exists; adhvabhedat due to different courses or events; dharmnam of the characteristics There is a true form of the past and future denoted by the different courses of their characteristics. te vyakta-sukshmah gunatmanah te they; vyakta gross; suksmah subtle; gunatmanah = guna subtle material nature + atmanah of itself They are gross or subtle, all depending on their inherent nature. parinamaikatvad vastutattvam parinama transformation, change; ekatvat singleness, uniqueness; vastu object tattvam essence, actual composition The actual composition of an object is based on the uniqueness of the transformation.
13-Ya sea manifestados o no manifestados, ellos son de la naturaleza de las gunas.
IV. 13 Que se manifiesten o no las caractersticas particulares depende de las mutaciones de las tres cualidades.
IV.13.- Estas (las caractersticas de los objetos), manifestadas o no, son de la naturaleza de los constituyentes fundamentales.
iv. 13 These [externalaspects with the three timeforms] are phenomenalized [individuals] or subtle [generic-forms] and their essence is the aspects (guna).
13. Characteristics, which are present at all times, are manifest and subtle, and are composed of the three Gunas.
14 The Characteristics, Whether Latent Or Potent, Partake Of The Nature Of The Three Essences.
4.13: te vyakta skm gutmna Characteristics of objects, whether subtle or manifest are determined by the nature of the gunas.
14-La esencia del objeto se debe a la unicidad de transformacin de las gunas.
IV. 14 Las caractersticas de una sustancia en un momento dado representan, de hecho, un solo cambio en estas cualidades
IV.14.- La naturaleza esencial de los objetos se debe a que cada cambio (en los constituyentes esenciales) es nico.
Polemic against Idealism iv. 14-23. Knowledge of the stream of consciousness is impossible unless it be a permanent order as contrasted with a succession of transient appearances. iv. 14 iv. 14 The that-ness of a thing is due to a singleness of mutation. v.
14. On account of the co-ordinated mutation ofthe three Gunas, an object appears as a unit.
15 The Manifestation Of The Objective Form Is Due To The One Pointedness Of The Effect Producing Cause.
4.14: parimai akatvd vastu tattva Th e essential quality of any object consists in the uniqueness of proportions of the three gunas.
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15-Por la igualdad de objeto y diferencia de mente sus caminos estn separados. IV. 15 Las caractersticas de un objeto aparecen de forma diversa, segn los estados mentales del observador. IV.15.- Cada sustancia mental (percibe) el mismo objeto de manera (por un camino) diferente. iv. 15. Because, while the [physical] thing remains the same, the mind-stuffs are different, [therefore the two are upon] distinct levels-ofexistence, 15. In spite of sameness of objects, on account of there being separate minds they (the object and its knowledge) follow different paths, that is why they are entirely different. 16 These Two, Consciousness And Form, Are Distinct And Separate; Though Forms May Be Similar, The Consciousness May Function On Differing Levels Of Being. 4.15: vastu sye citta bhedt tayor vibhakta panth Th e same object is seen in different ways by different minds. vastu-samye chitta-bhedat tayor vibhaktah panthah vastu object; samye in the same; citta mentoemotional energy; bhedat from the difference; tayoh of these two; vibhaktah separated, divided; panthah - ways of viewing, prejudices Because of a difference in the mento-emotional energy of two persons, separate prejudices manifest in their viewing of the very same object.
16-El objeto de proporcin no depende de chitta; qu le pasara si al objeto de percepcin si el medio para conocerlo no se encuentra all?
IV. 16 Si el objeto no fuese ms que la concepcin mental de alguin en particular, existira dicho objeto en ausencia de dicha percepcin?
IV.16.- (El objeto) no depende de una sola mente pues, si no se validase su conocimiento por tal mente, de qu se tratara?
iv. 16 And a thing is not dependent upon a single mind-stuff, [for then in certain cases] it could not be proved [by that mind-stuff], [and] then what would it be?
16. Object is not dependent on one mind, because if it were so, then what will happen when it is not cognised by that mind ?
The Many Modifications Of The One Mind Produce The Diverse Forms, Which Depend For Existence Upon Those Many Mind Impulses.
4.16: na caika citta tantra vastu tad apramakam tad ki syt Th e existence of an object is not dependent on the perception of only a single mind.
na chaika-chitta-tantram vastu tad-apramanakam tada kim syat na not, nor; a and; eka one; citta mento-emotional perception; tantram dependent; ced = cet if, otherwise; vastu object; tat that; apramanakam not being observed; tada then; kim what; syat would occur An object is not dependent on one persons mentoemotional perception. Otherwise, what would happen if it were not being perceived by that one person?
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17-La mente necesita la reflexin del objeto para su conocimiento. IV. 17 Que un objeto sea o no percibido depende tanto de su accesibilidad como de la motivacin de la persona. IV.17.- Por tanto, la cosa resulta conocida o desconocida segn afecte al complejo mental. iv. 17 A thing is known or not known by virtue of its affecting [or not affecting] the mind-stuff, 17. External objects are known or unknown to the mind according as they colour the mind. 2 These Forms Are Cognized Or Not, According To The Qualities Latent In The Perceiving Consciousness. 4.17: tad uparg pekitvc cittasya vastu jnata jta Things become known or unknown by the way they color the mind. tad-uparagapekshitvach chittasya vastu jnatajnatam tad =tat- that; uparaga color, mood; apeksitvat from the expectation; cittasya of the mentoemotional energy; vastu object; jnata known; ajnatam - unknown An object is known or unknown, all depending on the mood and expectation of the particular mentoemotional energy of the person in reference to it.
18-Purusha,el dominio de chitta, no cambia, por lo tanto siempre conoce las modificaciones de la mente.
IV. 18 Las actividades mentales son siempre conocidas por "Lo que percibe", que es inmutable y amo de la mente.
IV.18.- El s mismo, al no experimentar cambio alguno, conoce siempre los procesos mentales.
iv. 18 Unintermittently the Master of that [mind-stuff] knows the fluctuations of mind-stuff [and thus] the Self undergoes-nomutations.
18. On account of the immutability of Purusha who is master of the mind, the modifications of the mind are always known or manifest.
3 The Lord Of The Mind, The Perceiver, Is Ever Aware Of The Constantly Active Mind Stuff, The Effect Producing Cause.
4.18: sad jt citta vttayas tat prabho puruasy aparimitvt The divine unchanging Self is the knower of the changing impressions of the mind.
sada jnatasth chittavrittayas tat-prabhoh purushasyaparinamitvat sada always; jnatahknown; citta- mentoemotional energy; vrttayahthe operations; tat- that; prabhoh- of the governor; purusasya of the spirit; aparinamitvat due to changelessness The operations of the mentoemotional energy are always known to that governing because of the changelessness of that spirit.
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19-Ese chitta no est auto-limitado porque es el sujeto del conocimiento y la percepcin. IV. 19 Adems, la mente es parte de lo que es percibido y no tiene, por s misma, el poder de percibir. IV.19.- (El complejo mental) no se percibe a s mismo, pues tambin l es algo percibido. iv. 19 It does not illumine itself, since it is an objectfor-sight. 19. It (the mind) is not self-illuminating being an object (knowable). 4 Because It Can Be Seen Or Cognised It Is Apparent That The Mind Is Not The Source Of Illumination. 4.19: na tat svbhsa dyatvt The mind is not selfluminous because it is a knowable object. na tat svabhasam drishyatvat na not; tat-that; svabhasam- selfilluminative; drsyatvat - for it is due to being something to be perceived That mento-emotional energy is not self-illuminative for it is rather only capable of being perceived. eka-samaye chobhayanavadharanam ekasamaye at the same time; ca and; ubhaya both; anavadharanam of what cannot focus It cannot execute the focus of both at the same time. chittantara-drishye buddhi-buddher atiprasangah smritisanskarah cha cittantara drsye = citta mento-emotional energy + antara- another person + drsye in the perception of; buddhi-buddher = buddhithe intellect organ + buddheh of the intellect organ; atiprasangah absurd argument, unwarranted stretching of a rule or argument; smrti memory; sankaras confusion; ca- and In the perception of mento-
20-Y no puede haber comprensin de ambos simultneamente.
IV. 20 La premisa segn la cual la mente podra jugar dos papeles es insostenible, porque la mente no puede fabricar y ver lo que fabrica a la vez. IV. 21 En una persona que poseyera tal serie de mentes de existencia momentnea, habra desorden y dificultad para mantener una memoria coherente.
IV.20.- (El complejo mental) no puede ser consciente de todo (de s mismo y de las cosas) al mismo tiempo.
iv. 20 And there cannot be a cognition of both [thinking-substance and thing] at the same time.
20. Besides, both (the mind and its objects) cannot be cognised simultaneously.
5 Neither Can It Know Two Objects Simultaneously, Itself And That Which Is External To Itself.
4.20: eka samaye co bhay anavadhraa Awareness cannot perceive both subject and object simultaneously. 4.21: citt antara dye buddhi buddher atiprasaga smti sakara ca We cannot assume that a second mind illuminates our thinking mind, else a confusion of memory occurs.
21-Si el conocimiento de una mente por otra aceptado, entonces habra conocimiento de conocimientos guiando al absurdo y a la confusin de memoria.
IV.21.- Si lo que se conoce fuese conocido (por otra idea), tambin lo sera por ideas sucesivas, con lo que se producira una confusin en los recuerdos.
iv. 21 If [one mind-stuff] were the object-for-sight for another, there would be an infinite regress from one thinking-substance to another thinking-substance as well as confusion of memory,
21. If the mind were to be illumined by another mind then there will be repetition ad infinitum of illumining minds and intermixture of memory.
6 If Knowledge Of The Mind By A Remoter Mind Is Postulated, An Infinite Number Of Knowers Must Be Inferred; And The Sequence Of Memory Reactions Would Tend To Infinite Confusion.
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emotional energy by another such energy, there would be an intellect perceiving another intellect independently. That would cause absurdity and confusion of memory. 22- El conocimiento de la propia naturaleza a travs del autoconocimiento se logra cuando la conciencia asume esa forma en al que no pasa de un estado (o nivel ) a otro. IV. 22 Cuando la mente no est en relacin con los objetos externos y no refleja ninguna forma externa a "Lo que percibe", entonces toma la forma del propio "Lo que percibe". IV.22.- El observador resulta consciente (de la idea de s mismo) cuando el discernimiento se vuelve consciente de su propia forma (se disuelve en s mismo). iv. 22 The Intellect (citi) which unites not [with objects] is conscious of its own thinking-substance when [the mind-stuff] takes the form of that [thinking-substance by reflecting it], 22. (Though) Untransmissible, the metempiric Consciousness getting the likeness of Buddhi becomes the cause of the consciousness of Buddhi. 7 When The Spiritual Intelligence Which Stands Alone And Freed From Objects, Reflects Itself In The Mind Stuff, Then Comes Awareness Of The Self. 4.22: citer apratis akramys tad kr pattau sva buddhi savedana Self-cognition is realized when consciousness assumes that unchanging form in which there is no movement. chiter apratisankramayas tad-akarapattau svabuddhi-sanvedanam citeh - of the spirit; apratisamkramayah - not moving from one position to another; tad tat- that; akara form, aspect; apattau- turning into, changing, assuming; sva itself, oneself; buddhiintellect organ; samvedanam - perception The perception of its own intellect occurs when it assumes that form in which there is no movement from one operation to another. drashtri-drishyoparaktam chittam sarvartham drastr - the perceiver; drsya the perceived; uparaktam prejudiced; cittam mento-emotional energy; sarvartham - what is all evaluating The mento-emotional energy which is prejudiced by the perceiver and the perceived is all evaluating.
23-La mente que est coloreada por el observador y el observado aprehende todo.
IV. 23 As pues, la mente sirve para dos propsitos: presentar el mundo exterior a "Lo que percibe" y tambin reflejar o presentar "Lo que percibe" a s mismo, para su propia iluminacin.
IV.23.- Cuando el complejo mental (resulta coloreado) por el observador y lo observado, (posee) todo su significado (razn de ser).
iv. 23 Mind-stuff affected by the Seer and by the objectfor-sight [leads to the perception of] all intendedobjects.
23.The mind-stuff being affected by the Seer and the seen, is allcomprehensive.
8 Then The Mind Stuff, Reflecting Both The Knower And The Knowable, Becomes Omniscient.
4.23: dra dyoparakta citta sarvrtha The mind colored by both the seer and the thing seen, knows all.
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24-A pesar de estar clasificada en innumerables vasanas, acta para el purusha porque trabaja en asociacin. IV. 24 Aunque la mente haya acumulado varias impresiones de diversos tipos, est continuamente a disposicin de "Lo que percibe". Esto se debe al hecho de que la mente no puede funcionar sin el poder de "Lo que percibe". IV.24.- (El complejo mental) acta para otro (para el observador), aunque se mueva impulsado por incontables deseos potenciales, pues (ambos) se encuentran asociados. Complete Self-realization of the Self iv. 24-34. All hindrances subside; all acts of the Self are spontaneous and free; absence of limitations which thwart one who wishes to attain the ultimate ideal of his own nature. iv. 24 This [mind-stuff], although diversified by countless subconsciousimpressions, exists for the sake of another, because its nature is to produce [things as] combinations, 24. That (the mind) though variegated by innumerable subconscious impressions, exists for another, since it acts conjointly. 9 The Mind Stuff Also, Reflecting As It Does An Infinity Of Mind Impressions, Becomes The Instrument Of The Self And Acts As A Unifying Agent. 4.24: tad asakhyeya vsanbhi cittam api partha sahatya kritvt Th e mind, though variegated by innumerable tendencies, exists for another in association. tad asankhyeyavasanabhish chitram api parartham sanhatyakaritvat tat that; asankhyeya innumerable; vasanabhih subtle impressions; citram diversified; api even, although; parartham for anothers sake; samhatya because of it Although the mentoemotional energy is diverse by innumerable subtle impressions, it acts for the sake of another power because of its proximity to that other force. vishesha-darshina atmabhava-bhavana-vinivrittih visesa distinction, specific perception; darsina of the one who sees; atma the spirit; bhava feeling; bhavana absorption in feelings; nivrttih - total stopping of the operations of the mento-emotional energy There is total stopping of the operations of mentoemotional energy for the person who perceives the distinction between feelings and the spirit itself.
25-Para aquel que ve la distincin, la percepcin de la autoconciencia cesa completamente.
IV. 25 Una persona que posee una claridad extraordinaria est libre del deseo de conocer la naturaleza de "Lo que percibe".
IV.25.- La sensacin de ser uno (individualidad) concluye para quien comprende la diferencia (entre el observador y el complejo mental).
iv. 25 For him who sees the distinction, pondering upon his own states-of-being ceases,
25. For one who has realised the distinctive entity, I-e. Purusha, inquiries about the nature of his self cease.
10 The State Of Isolated Unity Is The Reward Of The One Who Can Discriminate Between The Mind Stuff And The Self, Or Spiritual Person.
4.25: viea darina tmabhva bhvan vinivtti When one sees the distinction between mind and the Self, confusion ceases about the nature of the Self.
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26Entonces,realmente la mente se inclina hacia la discriminacin y dirigindose a kaivalya. IV. 26 Y su claridad les lleva hacia su nico centro de inters: alcanzar un estado de libertad y permanecer en l. IV.26.- Entonces (cuando se comprende la diferencia), el complejo mental tiende hacia la discriminacin y se encamina hacia el Aislamiento Trascendental. iv. 26 Then the mind-stuff is 26. (Then) The mind borne down to inclines towards discrimination, onward discriminative towards Isolation, knowledge and naturally gravitates towards the state of liberation. 11 The Mind Then Tends Towards Discrimination And Increasing Illumination As To The True Nature Of The One Self. 4.26: tad vivekanina kaivalya prgbhra citta Th en the mind inclined toward discriminative knowledge gravitates toward the state of liberation. tada hi viveka-nimnam kaivalya-pragbharam chittam tada then; hi indeed; viveka discrimination; nimnam leaning towards, inclined to; kaivalya - total separation from the mundane psychology; prag towards; bharam gravitating; cittam mento-emotional force Then, indeed, the mentoemotional force is inclined towards discrimination and gravitates towards the total separation from the mundane psychology. tach-chidreshu pratyayantarani sanskarebhyah tat- that; chidresu in the relaxation of the focus; pratyaya conviction or belief as mind content, inlaid impression in the mentoemotional energy; antarani in between, interval; samskarebhah - from the subtle impressions Besides that, in the relaxation of the focus, other mind contents arise in the intervals. These are based on subtle impressions.
27-Durante el estado de discriminacin (viveka) o discernimiento, surgen otros pratyayas debido a las impresiones pasadas.
IV. 27 En la hiptesis, poco probable, de que se desviase de este objetivo, las impresiones perturbadoras del pasado amenazan con reaparecer.
IV.27.- An surgen ideas de forma intermitente (como imperfecciones en el complejo mental) a causa de las impresiones latentes.
iv. 27 In the intervals of this [mind-stuff] there are other presented-ideas [coming] from subliminal-impressions,
27. Through its breaches (i.e. breaks in discriminative knowledge) arise other fluctuations of the mind due to (residual) latent impressions.
12 Through Force Of Habit, However, The Mind Will Reflect Other Mental Impressions And Perceive Objects Of Sensuous Perception.
4.27: tacchidreu pratyay antari saskrebhya Distractions may arise from past impressions, interrupting the practice of discriminative knowledge.
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28-La remocin de stos (pratyayas) es prescrita como la destruccin de los kleshas . IV. 28 No hay que transigir ante los errores, por pequeos que sean, porque perjudican tanto como los cinco obstculos. IV.28.- La cesacin de stas (impresiones latentes, se lleva a cabo) de igual forma que la ya descrita para los impedimentos. iv. 28 The escape from these [subliminal-impressions] is described as being like [the escape from] the hindrances, 28. It has been said that their removal (i.e. of fluctuations) follows the same process as the removal of afflictions. 13 These Reflections Are Of The Nature Of Hindrances, And The Method Of Their Overcoming Is The Same. 4.28: hnam e kleavad ukta Th ese distractions can be removed as in the kleshas explained before. hanam esham kleshavad uktam hanam illing off, complete removal; esam of these; klesavad = klesavat like the mento-emotional afflictions; uktam authoritively said As authoritively stated, the complete removal of these is like the elimination of the mento-emotional afflictions. prasankhyane 'py akusidasya sarvatha viveka-khyater dharmameghah samadhih prasamkhyana in the abstract meditation; api even so; akusidasya - of one who has no interest or sees no gain in material nature; sarvatha in all ways; vivekakhyateh - with super discrimination; dharmameghah = dharma natures way of acting for beneficial results + meghah mento-emotional clouds of energy; Samadhicontinuous effortless linkage of the attention to higher reality For one who sees no gains in material nature, even while perceiving it in abstract meditation, he has the super discrimination. He attained
29-Cuando no queda inters, an en la mas elevada meditacin, el dharmamegha samadhi se desarrolla a cuenta de la completa discriminacin (o discernimiento)
IV. 29 nace un estado mental lleno de claridad sobre toda cosa y en todo momento. Es como una lluvia de pura claridad.
IV.29.- La interiorizacin suprema con abundancia de virtudes (santidad) sigue a la sabidura nacida del discernimiento en aquellos que renuncian incluso a la investigacin mas profunda.
iv. 29 For one who is not usurious even in respect of Elevation, there follows in every case as a result of discriminative discernment the concentration [called] Rain-cloud of [knowable] things,
29. When one becomes disinterested even in omniscience one attains perpetual discriminative enlightenment from which ensues the concentration known as Dharmamegha (virtue-pouring cloud).
14 The One Who Develops Non Attachment Even In Their Aspiration After Illumination And Isolated Unity, Become Aware, Eventually, Through Practiced Discrimination Of The Overshadowing Cloud Of Spiritual Knowledge.
4.29: prasakhyne py akusdasaya sarvath viveka khyter dharma megha samdhi Disinterest even in the highest knowledge, and immersion in Selfawareness, brings a state of samadhi like a rain of virtue.
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the continuous effortless linkage of the attention to higher reality which is described as knowing the mento-emotional clouds of energy which compel a person to perform according to natures way of acting for beneficial results. 30-Posteriormente IV. 30 Este es surge la libertad de verdaderamente, el los kleshas y karmas. estado desembarazado de acciones basadas sobre los cinco obstculos. IV.30.- De esta forma (con la interiorizacin suprema) se destruyen las consecuencias de las acciones basadas en las causas de afliccin. iv. 30 Then follows the 30. From that, cessation of the hindrances afflictions and and of karma, actions cease. 15 When This Stage Is Reached, Then The Hindrances And Karma Are Overcome. 4.30: tata klea karma nivtti From this there follows freedom from karma and kleshas. tatah klesha-karmanivrittih tatah subsequently; klesa afflictions; karma cultural activities; nivrttih stoppage of the operation of the mento-emotional energy Subsequently there is stoppage of the operation of the mento-emotional energy in terms of generation of cultural activities and their resulting afflictions. tada sarvavaranamalapetasya jnanasyanantyaj jneyam alpam tada then; sarva all; avarana - mental darkness; mala impurities; apetasya of what is removed; jnanasaya - of knowledge; anantyat due to being unlimited; jneyam what is known; alpam- small trivial Then, because of the removal of all mental darkness and psychological
31-Entonces,debido a la remocin de los velos e impurezas,queda poco por conocer por la onfinitud del conocimiento.
IV. 31 Cuando una mente se ha liberado de las nubes que impiden la percepcin, todo es conocido, ya no queda nada por conocer.
IV.31.- De esta forma, con la destruccin de todo obstculo e impureza, lo comprendido (se vuelve) insignificante (en relacin al) conocimiento infinito.
iv; 31 Then, because of the endlessness of knowledge from which all obscuring defilements have passed away, what is yet to be known amounts to little,
31.Then on account of the infinitude of knowledge, freed from the cover of all impurities, the knowables appear as few.
16 When, Through The Removal Of The Hindrances And The Purification Of All The Sheaths, The Totality Of Knowledge Becomes Available, Naught Further Remains For One To Do.
4.31: tad sarv varaa malpetasya jnasy nantyj jeyam alpa Th en all the veils and impurities of infi nite conscious intelligence are totally removed. Whatever remains to be known is insignificant.
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impurities, that which can be known through the mentoemotional energy, seems trivial in comparison to the unlimited knowledge available when separated from it. 32-Recin entoces habiendo cumplido su propsito y despus de finalizar el proceso de cambio,las gunas se retiran. IV. 32 Las tres cualidades fundamentales dejan de estar sometidas a la secuencia alternante de sufrimiento-placer. IV.32.- En consecuencia, en la identificacin ensttica (correspondiente a esta interiorizacin suprema) desaparece el proceso de transformacin de los elementos constitutivos esenciales, al haberse aprehendido su significado. IV.33.- La sucesin tiene lugar a cada momento (ambos se contraponen y se integran), (pero) solo resulta perceptible cuando cesan las transformaciones (de los elementos constitutivos esenciales). iv. 32 When as a result of this the aspects (guna) have fulfilled their purpose, they attain to the limit of the sequence of mutations, 32. After the emergence of that (virtue-pouring cloud) the Gunas having fulfilled their purpose, the sequence of their mutation ceases. 17 The Modifications Of The Mind Through The Inherent Nature Of The Three Essences Come To An End, For They Have Served Their Purpose. 4.32: tata ktrthn parima krama samptir gun. Th en the gunas terminate their sequence of transformations because they have fulfi lled their purpose. tatah kritarthanam parinama-krama-samaptir gunanam tatah thus; krtarthanam having done their purpose; parinama changes, alteration; karma a step, succession, progression, process of development; samaptir = samaptih end conclusions; gunanam of the influence of the subtle material nature Thus, the subtle material nature, having fulfilled its purpose, its progressive alterations end. kshana-pratiyogi parinama paranta-nirgrahyah kramah ksana moment; pratiyogi corresponding, being a counter-part; parinama - change, alteration; aparanta - the end; nirgrahyah - clear-ly perceived; kramah-process The process, of which moments are a counterpart, and which causes the alterations, comes to an end and is clearly perceived.
33-Krama es el proceso correspondiente a los momentos,incorpora dos en el final.
IV. 33 Una secuencia consiste en la sustitucin de una caracterstica por otra que le sigue. Est ligada al momento. la sustitucin de unas caractersticas por otras es, igualmente, la base del momento.
iv. 33 The positive correlate to the moment, recognized as such at the final limit of the mutation, is a sequence,
33. What belongs to the moments and is indicated by the completion of a particular mutation is sequence.
18 Time, Which Is The Sequence Of The Modifications Of The Mind, Likewise Terminates, Giving Place To The Eternal Now.
4.33: kaa pratiyog parim parnta nirgrhya krama Th e sequence referred to previously is an uninterrupted succession of moments. Change is recognized at the end of the sequence.
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34-Kaivalya es la involucin de las gunas debido al cumplimineto de su propsito,o es la restauracin del purusha a su forma natural que es conciencia pura. IV. 34 Cuando se ha conseguido el objetivo supremo de la vida, las tres cualidades fundamentales ya no incitan nunca ms a la mente a reaccionar. Es la libertad. En otras palabras, "Lo que percibe" se presenta sin ninguna coloracin de la mente. IV.34.- El Aislamiento Trascendental supone la involucin de los elementos primeros de la naturaleza, los cuales han perdido todo sentido para el s mismo, o tambin la concienciaenerga en si misma; este es el fin. iv. 34 Isolation is the inverse generation of the aspects, no longer provided with a purpose by the Self, or it is the Energy of Intellect grounded in itself. 34. The state of the Self-in-Itself or liberation is realised when the Gunas (having provided for the experience and liberation of Purusha) are without any purpose to fulfil and disappear into their causal substance. In other words, it is absolute Consciousness established in Its own Self. 19 The State Of Isolated Unity Becomes Possible When The Three Essences Of Matter No Longer Exercise Any Hold Over The Self. 20 The Pure Spiritual Consciousness Withdraws Into The Monad. 4.34: pururtha unyn gunn prati prasava kaivalya svarpa pratih v citiakter iti Th e characteristics of the mind, having no further purpose, resorb back into its true nature of pure consciousness. Th us consciousness alone exists, free of contraction, immersed in itself. purushartha-shunyanam gunanam pratiprasavah kaivalyam svarupapratishtha va chiti-shakter iti purusartha- the aims of a human being; sunyanamdevoid of; gunanam- of the influences of material nature; pratiprasavah- reabsorption, retrogression, neutralization; kaivalyamseparation of the spirit from psychology; swarupa- own form; pratistha- established; va- thus, at last Separation of the spirit from the mento-emotional energy (kaivalyam ) occurs when there is neutrality in respect to the influence of material nature, when the yogis psyche becomes devoid of the general aims of a human being. Thus at last, the spirit is established in its own form as the force empowering the mento-emotional energy.
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Patanjali Yogasutra

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Patanjali Yogasutra

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Patanjali Yoga Sutras

Captulo I "Samadhi Pada"

BOOK FIRST CONCENTRATION

1 Aqu comienza la enseanza del Yoga que ejerce autoridad.

i. 2 Yoga is the restriction of

1.2: yoga chitta

yogah cittavrtti nirodhah