Patañjalino yogasuttaṃ (Part I of IV)
atha yogānusāsanaṃ | | 1 | |
And now a statement about the European Union (Yoga)
 Read yourself to be the object of meditation, or an instruction (anusāsana) on the meditative practice (yoga).
yogo-citta-vatta nirodho | | 2 | |
The Union (Yogo) is the extinction of the movement of the mind
in this passage denotes vatta turbulence, swirl, activity - literally
wandering, circling, confused. In this context broadly means “meditation
is (…) a stop to the busy mind,” which is very active and its activity
suggests a walk in circles. Probably the most direct (and correct)
Tada ditthi (muni) svarūpe’avaṭṭhānaṃ | | 3 | |
(Only) then he who sees is allowed (to be) in (his) true nature.
In the Pāli language Drist the word does not exist, and it would be
something like subsitituída by Muni, which has the same meaning -
,except, of course, the fact that “he who sees” further points in
this,case the seeing process. Here was however used the term Pāli ditthi
so as to maintain the link with the term semantic ditthi. The alternate
translation is then: “So lets see who (or have the opportunity -
avaṭṭhāna) of being in their true and natural.”
Sarup-vatta itaritaraṃ | | 4 | |
(Otherwise) at other times we become (equal) to this activity (of mind).
vatta Panza kilesa akilesā ca ca | | 5 | |
Activities (Mental) are five, some non-contaminating other contaminants
pamanes-vipariyesa-vikappa-Nidda-sati | | 6 | |
Experience (Evident-Measurement), ii) misperception (Illusion), iii)
Intentional Thinking / Willing, iv) Sleep / Numbness, v) Memory /
i) pamanes, experience or clear-measurement
Paccakkh’ānumān’āgamā honte pamāṇāni | | 7 | |
What one sees and looks directly (paccakha), taking as a reference - it’s called experience.
 Literally: “What comes through direct visualization and measurement is called the experience”
ii) Vipariyesa, misperception or illusion
Micca vipariyeso-Nanam atad-rūpa-patiṭṭhitaṃ | | 8 | |
Illusion is the wrong understanding, based on something (lit. “one way”) that is not really.
iii) Vikappa, Thought Intentional / Keen
Saddam-ñāṇānupattī vatthu-Sunna vikappo | | 9 | |
Thinking / Willing is any way of understanding and unfounded assertion
(ie the internal speech, voltiva, partial and willful, based on mental
Alternative translation: “Thinking is cognition without a sound object /
cause noise (vatthu).Think about it, thoughts are no more than sounds,
silent babble that passes through our being.
iv) Nidda, Sleep / Numbness
abhava-paccay’-ārammaṇā vatta Nidda | | 10 |
Mental activity in the absence of mental objects is called Sleep / Torpor.
v) Sati, the Memory / Mindfulness
Anubhuti-visayāsammosā sati | | 11 | |
Not to be confused (or not lose) the object (sensory) previously experienced is called Memory / Mindfulness.
Abhyasa-virāgehi Tesam nirodho | | 12 | |
The extinction of these [activities] comes from the practice of detachment / cessation of passions (turning)
We have here the words turn and nirodha in the same sentence! It can
not be more Buddhist canon than this! Interestingly, however, is the
current use and non-metaphysical terms of this stretch. They are applied
in a simple process of meditation, in particular the process of
concentration meditation. This can not go unnoticed and goes directly in
line with readings jhanic cultivation practices in Buddhism.
tatra-tiṭṭha yatano abhyasi | | 13 |
practice’s commitment to non-movement (ie, become mentally property (at
the same time it parmanece fluid - an excellent description for the
so-Kala-pana Dīgha nirantara-sakkār’āsevito dalhia-bhumi | | 14 | |
Mast this (practice) must be based firmly in a long and careful exercise [excellent point here!]
This goes in line with what the author wrote the medieval Pali
subcomentários the volume of the Digha Nikaya, where also we find the
combination of the terms and dalhia bhumi - “firmness” and
“establishment” - in the same sentence, denoting ” firm establishment
diṭṭhānusavika-visaya-vitaṇhāya Vasik-Sannes viraga | | 15 |
is the mastery (VASI-kara) of perception, the dropping of the seat
(vitaṇhā) by the following (anu-savika, lit.’s Subsequent flow)
experience a prey to view.
parama-tam Puris akkhātā guṇa-vitaṇhaṃ | | 16 | |
This is the climax: the abandonment of the current headquarters of the senses, based on personal revelation / knowledge of self.
Here we turned a Brahman, is this approach that allows the soul to win
the seat / attachment, Tanh. And this short sentence has much to offer!
At that moment in history, Patanjali was so convinced of the Buddhist
goal of “opening up the attachment, the seat stop,” which boils down to
vitaṇhā term he uses. However, it does not give up without a soul which
its theistic philosophy simply collapses and nothing in the text would
make it distinguishable from a treatise on the Buddha Dhamma. Thus,
mounted on a meditative Buddhist terminology and guidelines in the
conversation he introduces the term “Puris, which can be read as” soul,
“saying that the more you get closer to its” intrinsic nature “(svarūpa)
and inner body “Puri, or soul, you become able to stop itself this
seat/ attachment. Interesting.
Realization - Jhana / Dhyanas
vitakka-vicar-Anand-Asmita rūp’ānugamā sampajaññatā | | 17 | |
is the alertness (sampajañña) from (the) (Kingdom of) form: a
self-directed thought-based consciousness, which remains (to this) and
Here we describe an almost identical description of the first jhana
used time and again by the Buddha in Pali texts ( see this example ).
Indeed, we have a very beautiful description of the first jhana as a
form of sampajaññatā (fully aware of what is happening), after the plan
of the form (the theme of our meditation is a mental form) and a
combined happiness at the thought we are trying to grasp what itself
could be described as the pure experience of “I am” (Asmita - the term
is being used more loosely in place as would suttas).
the announcement vitakka / vicara the first mention of meditative
absorption is a clear reference to the origin of Buddhist Yoga Sutra.
Interesting also is the connection that is being done now with
sampajaññatā: Think of everything we have said before about sati. If
sati is simply the seizure of an object (the paṭṭhāna of sati, so to
speak), so it’s interesting to see how sampajaññā this case, is
identified with the state of the first jhana. Could this mean that when
the Buddha mentions these two texts in Pali, which implicitly means
is not at all a strange idea, like many vipassana meditators, focusing
on objects will be much more subtle quickly show signs of the first
jhana. Could it be then that the term “sampajaññatā” was seen as the
first result of a concentrated mind?
any case, experience will teach you very quickly that when you try to
hold an object in your mind, your awareness of what happens at this time
will increase dramatically, simply due to the fact that his effort to
keep the object is under constant danger during the siege of sense.
saw-Paticca Abhyasa-anno-pubbo saṃkhāraseso | | 18 |
(This accomplishment) is based on detachment and previously applied for any subsequent activities.
bhava-Paticca videha-prakriti-layana | | 19 | |
(For example) Based on this existence and the characteristics of self
saddha-viriya-sati-samadhi-paññā-pubbaka itaresam | | 20 | |
flower gives himself (based on these qualities)of conviction (saddha),
energy (viriya), mindfulness (sati), concentration (samadhi) and wisdom
 The Buddha mentions these five factors when he was training arupa jhana under his previous two teachers.
also mentions how crucial factors when striving for enlightenment under
the Bodhi tree. Later, during his years of teaching, he gave the name
of “powers” (bullet) and explained that, if perfected, would lead to
Tibba-saṃvegānām āsanno | | 21 | |
(For those) with a firm determination reached (this accomplishment, the first Dhyana / jhana).
Advancing in jhana, tips and tricks.
Mudu-majjhim’ādhi-mattatā tato’pi Visions | | 22 | |
There is also a differentiation between (achievement) lower, middle and high
Issar paṇidhānā-go | | 23 | |
Or based on devotion (devotion) to a Lord (a master of meditation).
kilesa-kamma-vipākāsayā aparāmissā Puris-visions’ Issar | | 24 | |
The Lord (the Master) that is no longer influenced by the outcome kammic impurities and past desires.
Besides the question whether the term “Issar” found here could be read
as merely referring to a master of meditation (which fits perfectly into
the discussion until verse 27, where it starts to not fit any more) is
ikely discussion, including on-line translation of the Yoga Sutra by
Geshe Michael Roach . The principle can be interpreted so as to skeptics
recalling the first sutta MN seemed more logical to assume Issar was
first used to designate “the Lord” (ie your God).
with a little more research found that the term Issar Theragatha us are
used to designate the “master”. Interesting is also the word in Pali
āsayih replaced simple wish / desire - “Asa.” But “almost” sounds like
“Asava” that would fit even better in the context of kamma and vipaka
Asava.But the idea is very specific (”that which flows within you,
taking it) and may or may not be what was meant in this passage.
tatra-niratisayaṃ sabbaññatā bījaṃ | | 25 | |
It is this that lies the seed of omniscience unmatched.
sa pubbesam api guru kālen’ānavacchedanā | | 26 | |
This Master from the beginning never abandoned him or abandon
 Literally, “not” drop “(an + evaluation + chedana), or abandon, even for a time (short) (Kalena)
tassa vācako Panavia | | 27 | |
His Word is the breath and the clamor of living
On the panavah term, which can be interpreted as “om” in Hindu
literature. It all depends if we read verses 24-27 as involving “Issar”
to mean “God” or simply refer to consider meditation master of
meditation you learn. If you do a search in the Tipitaka, you see that
when the Buddha used the term was to refer to teachers (see for example
taj-tad-japp attha-bhavana | | 28 | |
Praying in unison with this, this is the goal of meditation
touch-pratyak cetanādhigamo’pi antarāyābhāvo ca | | 29 | |
So if the mind itself and carries it away all obstacles / hazards:
skeptical questions, be moved to laziness of attachment, wrong view of
things, not meditative placements, or not yet firmly established in
citta-vikkhepā te’ntarāyā | | 30 | |
These are the causes of mental distractions (they fall due).
dukkha-domanass’aṅgam ejayatv’assāsa-Passaseo vikkhepa-saha-Bhuvah | | 31 | |
The physical and mental pain arises in the body, the shaking of the inhale and exhale conjução occur with such distractions.
Here dukkha and Domanassam mentioned. They also appear in the
definition of the Buddha’s four jhana, but in a different direction. The
problem described here meditative seems out of place and looks as if
someone had to fit these words here. Also the inhale and exhale clearly
has an important role in that they cease to exist (nirodha) so
subjective to the practitioner in the fourth jhana. It is strange that
all this is on the list, but is presented in a very different
The Objects of Meditation
tat-pratiṣedhārtham ekatattābhyāsaḥ | | 32 | |
In order to control these distractions, this is the practice of unification of mind:
metta-karuna-mudita Upekkha-sukha-dukkha-Visayan-puññāpuñña bhāvanātassa cittapasādanaṃ | | 33 | |
calm the mind (citta-pasada) is achieved by meditation of loving
kindness, compassion, joy and equanimity in the face of pleasure, pain
as well as luck and misfortunes.
And here we go. The four brahmavihara, of course, famous for the way
Buddha encouraged monks to practice them to subdue the obstacles and
enter the five jhana. It is also interesting as the Tipitaka sometimes
aligns them with the progression in four jhana (which deserves to be
pracchardana-vidhāraṇābhyāṃ go prāṇasya | | 34 | |
Or the inhale and exhale, which is also an excellent exercise in meditation.
Visayavati go pa-vatta uppannā manaso thiti-nibandhinī | | 35
It helps to stop and control the increasing mental activity that occurs through the power of the senses.
and 35] Wow, now includes Anapanasati to the list of meditation
techniques, the most favorite topics of Buddhist meditation, in addition
to brahmavihara, which “coincidentally” was mentioned in the previous
passage. Here he almost “cites” the benefit of Anapanasati of Pali
suttas, the Buddha gave in the Anapanasatisamyutta Mahavagga, where it
is clearly said that the greatest benefit of Anapanasati is the ability
to quiet the mind. Very interesting!
Visoko go jotimatī | | 36 | |
And the mind becomes free from sorrow and radiant.
vita-raga-visaya go citta | | 37 | |
Free from desire for sense objects
and 37] These two passages seem more like a copy of what the Buddha
says in the suttas: “It is almost always remain in these states, O
monks, neither my body or my eyes get tired.” Although it immediately to
Explaining how the mind free from desires and radiant moves away from
the senses, as do the experienced meditators, this passage is important
because it shows that the author knew what he was talking in terms
pragmáticos.Não there is something more important to the induction of
samadhi (ie, jhana) that the resolution of the mind, the balance
againstthe attack of the senses to the mind.
svapna Nidda-go-jnānālambanaṃ | | 38 | |
yathābhimata dhyānād-go | | 39 | |
parama-anu-stop-mahattvānto’ssa vasīkāri | | 40 | |
kkhīṇa-vatta abhijātass’eva grahītṛ mani-Graham-grāhyeṣu stha-tat-tad-anjanatāsamāpatti | | 41 |
it happens in the destruction of mental activity or movement
[Khin-vatta], there is the appearance of a jewel, the emergence of
someone who carries such an object, the object and the carrying of such
an object in itself - and this immobility is what is called a
realization, or state of completion.
tatra-nana-saddattha vikappaiḥ saṃkiṇṇā savitakkā Samāpatti, | | 42 | |
There is the state of realization is “with thought” and marked by impurity of speech of conscious thought, the internal speech.
, in the Pali Canon parlance we would say “savitakka-jhana.”
sati-parisuddhaṃ svarūpa-suññevattha-matta-nibbhāsā nivitakkā | | 43 | |
there is a state of achievement without thinking (nirvitakka) with full
attention and clearer that it is the nature of emptiness without a
parisuddham sati is obviously the name the Buddha gave to the fourth
jhana. It seems that the author tries to show us the range of four
jhana, pointing to the criteria of the first, and then, in contrast to
the characteristics of the fourth jhana again using the terminology of
the Pali suttas.
etadeva savic Nirvicārā ca-sukkhuma visaya akkhātā | | 44 | |
Likewise, the state with and without research and consideration (vicara) is judged by subtlety of the object.
 Here we are somewhat hampered by the language, and tempted to ask: by whom discerned before the non-self (anatta)?
sukkhuma-visayattaṃ c’āliṅga-pary’avasānam | | 45 | |
It culminates in a subtle object with no features
tā eva sa-Bijo samādhi | | 46 |
But even this is a samadhi with seed / question.
Nirvicārā-visārad’ajjhatta-pasado | | 47 | |
is attained with the inner conviction without regard to the
concentration already (vicara, which is paired with vitakka)
itaṃbharā paññā tatra | | 48 | |
In this way, the truth is filled with wisdom.
sut’ānumāna paññāyā-anna-visaya vises’atthatā | | 49 |
And this wisdom is of a different kind of knowledge acquired through learning.
taj-jo-saṃkhāro’ñña Samkhara-paṭibaddhī | | 50 | |
Such activity (meditative and induced) obstructs born (all) other activities.
tassāpi nirodha Sabba-nirodha nibbījo samādhi | | 51 | |
With the extinction of it all is also stopped - and this is the root-without-samadhi (samadhi-unborn)
last sentence sounds more like a reporter who, after being invited to a
very important meeting, is eager to share what he heard from relevant
we are given a definition, in fact, the definition of the Buddha
“phalasamāpatti” - a state of jhana, which can only happen after someone
has had a realization that the particular insight nirvanic, giving
youaccess to that which is samadhi no “seeds” (nibbīja).
whole concept fits nicely into a row of theistic argument, and no
attempt is being made here in the final set of samadhi, to explain it.
the Buddhists speak of this matter so that among the philosophical
circles “mainstream” of the time it was automatically understood as “the
highest you can get,” and the argument was so powerful that, despite
not fit in the school already thinking of the times (an ancient
Hinduism) was considered indisputable?
to say. This argument appears in the Sutta Ratanasutta Nipata.Vemos
this final state, without seeds, as something that would target when
trying to “Sanna-vedayita-nirodha” cessation of perception and feeling, a
realization of the Buddha described as possible Arahants Anagami for
that, after entering the eighth jhana sequentially finally leave
theactivity more subtle (the sankhara) back.
Patanjali Yoga viracite-iti-samadhi sutta paṭhamo-pated | | |
This is the first chapter on the Samadhi Yoga Sutra of Patanjali