Patanjali Yogasutra

Patanjali – Yoga Sutras

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YogaPatanjali.htm

Vyasa James Hutton WoodsHarvard University Press

by Samkhya-Yogacharya Swami

Hariharananda Aranya

Published by Calcutta University

Press

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Dennis Hill Gita Society

Capítulo I "Samadhi Pada"

SAMÂDHIPÂDAH SAMAADHI PAADAEl libro de la

interiorización profunda

BOOK FIRST—CONCENTRATION

BOOK ION

CONCENTRATION

Book 1: Samadhi Chapter 1 Samadhi Pad:

Attention Linkage

1- ATHA YOGA ANUSHASANAM En sentido literal Yoga significa "unión"del pensamiento con las emociones, las sensaciones y el cuerpo físico. De la personalidad con el Ser interior y de la individualidad con el Todo en el Aquí y Ahora del eterno Presente.

1 Aquí comienza la enseñanza del Yoga que ejerce autoridad.

I.1.- A continuación se expone la enseñanza para (provocar) el estado unificado.

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]

1 .Now then Yoga is being explained.

Aum. The Following Instruction Concerns The Science Of Union.

1.1: atha yogā nuśāsanaṃNow, Yoga.

atha yoganusasanam atha-now; yoganusasana = yoga- yoga 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.

2- YOGA CHITTA 2 El Yoga es la I.2.- La unificación i. 2 Yoga is the restriction of 2. Yoga is the 2 This Union Is 1.2: yogaś chitta yogah cittavrtti nirodhah

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VRITTI NIRODAH Cuando cesa la agitación 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 dirección sin distracción alguna.

(se logra mediante la) abstracción 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.

v itti nirodha .ṛ ḥYoga is the restraint of objectification by the mind.

yogah- the skill of yoga; cittavritti = citta mento-emotional energy +vritti-vibrational 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-DARSHTU-SWARUPE-VASHTANAM 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 Self] abides in himself,

3 Then the Seer abides in Itself.

3 When This Has Been Accomplished, The Yogis Know Themselves As They Are In Reality.

1.3: tadā dra uṣṭ ḥ svarūpe vasthānaṁTh en the impartial witness abides in its own nature.

tada drastuh svarupe avasthanamtada- 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 identificación con las fluctuaciones mentales (Vrittis)

4 La aptitud para comprender el objeto se ve simplemente reemplazada por la concepción que la mente tiene de dicho objeto, o bien por una falta total de comprensión.

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] takes the same form as the fluctuations [of mind-stuff].

4. At other times the Seer appears to 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: v tti sārūpyamṛ itaratraAt 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 mento-emotional 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: v ttayaṛ ḥ vrttayah pancatayyah

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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,

(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.

pañcatayya kli aḥ ṣṭ akli tāhṣThere 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= klista- agonizing + aklistah- non-troublesome The vibrations in the mento-emotional energy are five-fold being agonizing or none- troublesome.

6- Estas cinco principales fluctuaciones mentales (Vrittis) son: Conocimiento correcto, conocimiento errado, Imaginación, Sueño y Memoria.

6 Las cinco actividades son: la comprensión, la comprensión defectuosa, la imaginación, el sueño profundo y la memoria.

I.6.- (Los cinco tipos de procesos mentales se basan en) el conocimiento cierto y probado, el conocimiento erróneo, la construcción mental, el sueño profundo sin ensueños y la retentiva.

i. 6 Sources-of-valid-ideas and misconceptions and predicate-relations and sleep and memory,

6. (They are) Pramana, Viparyaya, Vikalpa, (dreamless) sleep and recollection.

6 These Activities Are Correct Knowledge, Incorrect Knowledge, Fancy, Sleep And Memory.

1.6: pramāna viparyaya vilkapa nidrā sm tayaṛ ḥThey are right knowledge (pramana), wrong knowledge, imagination, sleep and memory.

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.

7- El conocimiento correcto proviene de las siguientes fuentes: Percepción directa, deducción o inferencia y testimonio o revelación.

7 La comprensión se basa en la observación directa del objeto, la inferencia y la referencia a autoridades dignas de confianza.

I.7.- (Los procesos mentales basados en) el conocimiento cierto se (sirven de) la percepción directa, la inferencia lógica, y/o 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 āṣ numānā gamāḥ pramā āniṇValid knowledge is direct perception (pratyaksha), verifiable deduction (anumana) and the word of one who has already reached the goal (agama).

pratyaksa anumana agamah pramanani pratyaksanumanagamah= pratyaksa- direct but correct perception + anumana- correct analysis + agamah- correct reference; pramanani- true perception, correct perception Correct perception may be acquired directly, by correct analysis or by correct reference.

8- El conocimiento 8 La comprensión I.8.- (Los procesos i. 8 Misconception is an 8. Viparyaya or 8 Incorrect 1.8: viparyayo viparyayah mithyajnanam

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errado es una concepción falsa de una idea o un objeto cuya naturaleza real no se corresponde a ese concepto.

defectuosa es la comprensión que se toma por correcta hasta que condiciones más favorables revelan la naturaleza real del objeto.

mentales basados en) el conocimiento erróneo (suponen) una comprensión 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.

mithyā-jñānam atadrūpa prati haṣṭ ṁWrong knowledge occurs when cognition is not in agreement with the substance of the reality.

atadrupa pratistham viparyaah - incorrect perception; mithyajnanam= mithya-false + jnanam- information; 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.

9- Seguir el conocimiento a través de la palabras pero sin el objeto es imaginación o fantasía.

9 La imaginación es la comprensión de un objeto basada únicamente en palabras y expresiones, incluso en ausencia del objeto.

I.9.- (Los procesos mentales basados en) la construcción lógica 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 called 'Vikalpa' is based on verbal 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. )

9 Fancy Rests Upon Images Which Have No Real Existence.

1.9: śabda jñānā nupātī vastu-śūnyo vikalpaḥThought that arises in the mind is imaginary.

sabdajnana anupati vastusunyah vikalpah sabdajnana – written or spoken information; anupati- followed by; vastusunyah- devoid of reality, without reality; vikalpah- imagination Verbal or written information which is followed by concepts which are devoid of reality, is imagination.

10- El sueño (profundo sin sueños) es aquella fluctuación de la mente que implica una ausencia de contenido.

10 Hay sueño profundo cuando la mente está inmersa en la pesadez y ninguna otra actividad está presente.

I.10.- El proceso mental que tiene lugar durante el sueño profundo se fundamenta en la sensación 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],

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.

1.10: abhāva pratyayā la banāṁ v ttir nidrāṛSleep occurs when psychic inertia is accompanied by cognition of nothingness

abhava pratyaya alambana vrttih nidra abhava- absence of aware-ness; pratyaya- conviction or belief as mental content; al-ambana- support, prop, me-ans of conversion; vrittih- vibrational mode;nidra - sleep Sleep is the vibrationial mode which is supported by the absence of objective awareness.

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11-La memoria es retener en la mente las impresiones captadas de los objetos percibidos y las experiencias vividas.

11 La memoria es la retención mental de una experiencia consciente.

I.11.- (El proceso mental basado en) el poder de retención (supone) la no completa desaparición del objeto percibido.

i 11 Memory is not-adding-surreptitiously 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: anubhūta vi ayāṣ sa pramo aṁ ṣ ḥ sm tiṛ ḥRecollection is the reappearance in the mind of a thing taken in before, and appe-ars as a synthesis of the nature of the ob-ject and the process of knowing, produ-cing the samskara.

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 través de ABHYASA y VAIRAGHYA (La Práctica Regular y el Desapego)

12 La mente puede alcanzar el estado de Yoga por medio de la práctica y el desapego.

I.12.- La abstracción (de los procesos mentales) se realiza mediante la práctica específica y el desapego.

Methods of restricting fluctuations i. 12-16. An orientation of 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,

12. By practice and detachment these can be stopped.

The Control Of These Modifications Of The Internal Organ, The Mind, Is To Be Brought About Through Tireless Endeavor And Through Non Attachment.

1.12: abhyāsa vairāgyābhyā tanṁ nirodhaḥChitta vrittis are restrained by practice (abhyasa) and non-attachment (vairagya).

abhyasa vairagyabhyam tannirodhah abhysa- effective yoga practice; vairagyabhyam = non – interest, a total lack of concern, non- interference; tan= tat- that; nirodhah- cessation, restraint, non-operation That non-operation of the vi-brational modes is achieved by effective practice in not having an interest in the very same operations.

13- ABHYASA debe convertirse en un hábito que hay que establecer con empeño.

13 La práctica es, fundamentalmente, el justo esfuerzo necesario para avanzar hacia el estado de Yoga, alcanzarlo y mantenerlo.

I.13.- La práctica específica es el esfuerzo hacia la estabilización en ello (en la abstracción 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 bhyāsaḥOf these two, effort toward steadiness of mind is practice.

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).

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14- ABHYASA queda establecida firmemente cuando es practicada por largo tiempo, con regularidad, persistencia y dedicación.

14 Sólo si la práctica adecuada se mantiene largo tiempo, sin interrupciones, con las cualidades de celo y actitud positiva, puede ésta triunfar.

I.14.- (La práctica) se establece con firmeza solo cuando se lleva a cabo largo tiempo, con aceptación 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 dīrgha kāla nairantarya satkārā sevito d habhūmiṛḍ ḥPractice 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; kala- time; nairantarya- uninterrupted continuous; satkara—revernce, care attention; asevitah- sustained practice, aggressive interest; drdha- firm; 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.

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 más alto grado hay ausencia total de aspiración 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 ningún objeto visto u oído.

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: d aṛṣṭ nuśavika vi ayaṣ nit asya vaśīkāraṛṣṇ sa jñā vairāgyaṁ ṁWhen 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.

drsta anusravika visaya vitrsnasya vasikarasamjna vairagyam drsta- what is seen or percei-ved directly; anusravika- what is conjectured on the basis of scripture or valid testimony; visya- an attrac-tive 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 mento-emotional energy is achieved by one who has perfect

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16-El (nivel) más elevado es el que está libre del deseo de las GUNAS, con relación al verdadero conocimiento de PURUSHA.

16 Quien ha alcanzado la plena comprensión de su verdadero ser ya no se verá perturbado por influencias que le distraigan, tanto en su interior como a su alrededor.

I.16.- Cuando se alcanza la comprensión 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 paraṁ puru akhyaāterṣ gu a vait uyaṇ ṛṣṇ ṃKnowing the innermost Self brings supreme non-attachment.

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.

17-SAMPRAJNATA YOGA es la asociación con el razonamiento, la reflexión, la alegría y el sentido de la individualidad, respectivamente.

17 Entonces el objeto es gradualmente comprendido de manera plena. Esta comprensión es, al principio, más o menos superficial pero, con el tiempo, se hace más profunda. Llega un día que es total. Nace una alegría pura como consecuencia de una tal profundidad de comprensión que entonces el individuo está tan unido al objeto que pierde consciencia de lo que le rodea.

I.17.- (Este supremo desapego) da lugar a la (abstracción) consciente (de los procesos mentales) cuando va acompañado de argumentación sobre objetos toscoso sutiles, de alegría 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 Samprajnata-samadhi.

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 vicārā anandā asmitā anugamāt sa prajñātaṁ ḥSamprajñāta samadhi—subject distinguishing object—is a progressivecontemplation of reasoning (vitarka), concentration (vichara), joyfulcontentment (ananda) and awareness of just being (asmita).

vitarka vicara ananda asmitarupa anugamat samprajnatah vitarka – analysis; vicara deliberation, reflection; ananda – introspective happiness; asmitarupa – I- ness 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.

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18. El otro SAMADHI (ASAMPRAJNATA) es precedido por el estudio continuo de Desidentificarse del contenido de la mente. En él solo quedan indicios de la mente.

18 Las perturbaciones mentales habituales están ausentes. A pesar de ello, los recuerdos del pasado subsisten.

I.18.- El (supremo desapego) anterior da lugar a otra (abstracción de los procesos mentales) distinta (más allá del conocimiento) si está precedido del esfuerzo por estabilizarse en la vivencia de cesación 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. Asamprajnata-Samadhi 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: virāma pratyāya abhyāsa pūrva sa skāraḥ ṁ śe o anyaṣ ḥAsamprajnata samadhi is cessation of mentation (nirvikalpa) attainedby supreme detachment (para-vairagya) 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 mento-emotional energy.

19-Los yoguis no encarnados y los fusionados en PRAKRITI, nacen debido a asamprajnata Samadhi. (Esto es Bhavapratayaya Asamprajnata Samadhi).

19 Habrá algunas personas nacidas en un estado de Yoga. No necesitan practicar ni disciplinarse.

I.19.- Para los muertos, absorbidos en la materia primordial, (tal abstracción 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 primary-matter 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 prak tilayānāṛ ṁEven awakened ones who have some mastery over mutable nature(Prakriti) return to take another body because of latent impressions.

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.

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20-Otros, (distintos de los no-encarnados y fusionados en prakriti) obtienen asamprajnata samadhi a través 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 proporcionará la energía suficiente para superar todas las situaciones, se mantendrá la dirección. La consecuencia del objetivo del Yoga exige tiempo.

I.20.- Para los otros (para los vivos), (la abstracción mas allá del conocimiento) está precedida por la fe, la energía, la retentiva, la interiorización (consciente) y la sabiduría.

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 Asamprajnata-samadhi)

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: śhraddhā vīrya sm tiṛ samādhi prajñā pūrvaka itara āṣ ṁThe path to asamprajnata samadhi is through śraddhā (trust), virya (vitality), smriti (re-membrance), sama-dhi (concentration), and prajnapurvaka (discernment).- - - - - - - - - - - - - - -and profound insight, all being previously mastered, serves as the cause.

sraddha virya smrti samadhiprajna purvakah itaresam sraddha – confidence; virya –vigor, stamina; smrti – in-trospective memory; sama-dhi – continuous effortless linkage of the attention to a higher concentration force; prajna – profound insight; purvakah- previously practiced; itaresam – for others For others, confidence, sta-mina, introspective memory, the continuous effortless linkage of the attention to a higher concentration force,

21-Aquellos que lo anhelan intensamente, obtienen asamprajnata samadhi muy pronto.

21 A más intensa es la fe y el esfuerzo, más cercano está el objetivo.

I.21.- (La abstracción mas allá del conocimiento) está próxima (para los que practican) con mucha intensidad.

i. 21 For the keenly intense, [concentration] is near.

21. Yogins with intense ardour achieve concentration and the result thereof quickly.

10 The Attainment Of This State Is Rapid For Those Whose Will Is Intensely Alive.

1.21: tīvra sa vegānāmṁ āsannaḥThe intent yogi may overcome obstacles rapidly.

tivrasamveganam asannah tivra – very intense; samve-ganam – regarding those who practice forcibly; asan-nah - whatever is very near, what will occur soon For those who practice force-fully in a very intense way, the skill of yoga will be achieved very soon.

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 varía inevitablemente de una persona a otra y, en una misma persona, varía con el tiempo. Los resultados reflejarán estas variaciones.

I.22.- Pero, concretamente, entre ellos (entre los que practican con intensa energía), 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 madhyā adhimātratvāt tato api viśe aṣ ḥThe chances of success vary according to the degree of effort.

mrdu madhya adhimatra-tvat 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.

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23-O por devoción a Dios (puede ser obtenido asamprajnata samadhi).

23 Ofrecer regularmente plegarias a Dios, con sentimiento de sumisión a Su poder, permite ciertamente alcanzar el estado de Yoga.

I.23.- (La abstracción mas allá del conocimiento) también (está próxima para los que practican) el abandono en lo absoluto.

i. 23 Or [concentration] is attained by devotion to the Içvara.

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.

1.23: īśvara pra idānād vāṇSuccess 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.

24-Dios es un Ser muy especial intacto de aflicciones, de actos y de indicios de Karma y sus resultados.

24 Dios es el Ser Supremo, cuyas acciones no se basan jamás en la comprensión defectuosa.

I.24.- Lo absoluto es un sí mismo especial al que no le afectan las causas de aflicción, ni las consecuencias inmediatas o latentes de las acciones.

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 Içvara is a special kind of Self.

24. Isvara is a particular Purusha unaffected by affliction, deed, result of action or the latent impressions thereof.

2 This Ishvara Is The Soul, Untouched By Limitation, Free From Karma And Desire.

1.24: kleśa karma vipākā aśayair aparām aṛṣṭ ḥ puru a viśe aṣ ṣ īśvaraḥIsvara is supreme consciousness (Purusha), and is untouched by the afflictions of life, action and its result.

klesa karma vipaka asayaih aparamrstah purusavisesah isvarah klesa – affliction, troubles; karma- action; vipaka- developments; 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.

25-En Dios reside la semilla de la Omnisciencia Infinita.

25 Él conoce todo lo que se puede conocer.

I.25.- En ello (en lo absoluto) se da en sumo grado la potencialidad de omnisciencia.

i. 25 In this [Içvara] the germ of the omniscient is at its utmost excellence,

25. In Him the seed of omniscience has reached its utmost development which cannot be exceeded.

3 In Ishvara, The Gurudeva, The Germ Of All Knowledge Expands Into Infinity.

1.25: tatra niratiśayaṁ sarvajña bījaṁThe intelligence of consciousness is boundless.

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.

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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 enseñante último. Es la fuente de "Guía" 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 pūrve āmṣ api guru kālenāḥ anavacchedātThe 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.

27- "OM " es la palabra que denota a Dios.

27 La forma más apropiada tiene en cuenta las cualidades de Dios.

I.27.- (Hay que) referirse a ello (a lo absoluto) con su denominación mas elevada.

i. 27 The word-expressing Him is the Mystic-syllable,

27. The sacred word designating Him is Pranava or the mystic syllable OM.

5 The Word Of Ishvara Is Aumen; This Is The Pranava.

1.27: tasya vācakaḥ pra avaṇ ḥTh word designating the Self is the Pranava OM

tasya vacakah pranavah tasya – of Ahim; vacakah- what is denoted or named; pranavah – the sacred syllable AUM (Om) Of Him, the sacred syllable Aum (Om) is the designation.

28- La palabra OM debe ser recitada repetidamente, mientras se piensa en su significado.

28 Para estar en relación con Dios es necesario dirigirse a Él de una manera adecuada y reflexionar regularmente sobre Sus cualidades.

I.28.- Su repetición (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 bhāvanaṁRepeat 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 it’s meaning.

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29- Con esta práctica la Conciencia se repliega hacia adentro y los obstáculos en la meditación son superados.

29 Llegará un momento en que la persona percibirá su auténtica naturaleza. Ya no se verá 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 práctica del desprendimiento), se logra la interiorización de la conciencia y la desaparición de los obstáculos.

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 pratyakḥ cetanā adhigamo apy anatarāyā abhāvaś caFrom 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.

30-Los obstáculos son: La enfermedad, la estupidez, la duda, la postergación, la pereza, el deseo, la percepción errónea, la incapacidad de mejorar y la inestabilidad.

30 Hay nueve tipos de interrupciones al desarrollo de la cla-ridad mental: la en-fermedad, el estan-camiento mental, las dudas, la imprevi-sión, la fatiga, el exceso de compla-cencia, las ilusiones sobre el verdadero estado mental de uno mismo, la falta de perseverancia y la regresión. Son obstáculos porque crean perturbaciones mentales y refuerzan las distracciones.

I.30.- Los obstáculos (que producen) dispersión mental son: enfermedad, apatía, indecisión, falta de entusiasmo, pereza, inquietud mental, confusión, incapacidad para alcanzar un cierto nivel de evolución 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, non-abstention, erroneous conception, non-attainment 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: vyādhi styāna sa śaya pramādāṁ alasyā avirati bhrānti darśanā alabdha bhūmi-katvā anavasthi-tatvāni citta vik e-ṣpās te antarāyāḥDistractions of the mind that are the obstacles to sattva and devotion are di-sease, dullness, doubt, carelessness, laziness, craving for pleasure, ignorance, failure in spiritual attainment, and slip-ping from a yogic state.

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; bhrantidarsana- mistaken views; alabdhabhumikatva - not being able to maintain the progress made, not holding the ground (bhumi); anavasthitatvani – unsteadiness in the progression; cittaviksepah-

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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 síntomas que acompañan a la distracción mental son: El dolor, la depresión, el temblor del cuerpo y la respiración arrítmica.

31 Todas estas interrupciones provocan uno o más de los siguientes síntomas: incomodidad mental, pensamiento negativo, incapacidad de sentirse cómodo en diferentes posturas corporales y dificultad para controlar la propia respiración.

I.31.- La distracción mental (ocasionada por los obstáculos) se acompaña de dolor, depresión; nerviosismo y respiración (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: du kaḥ daurmanasyā angam ejayatva śvāsa praśvāsā vik epa sahaṣ bhuvaḥDistress, 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.

32-Para removerlos (a los obstáculos y síntomas que los acompañan),se debe practicar la concentración en un solo principio.

32 Si se puede escoger y poner en práctica un medio apropiado para estabilizar la mente, las interrupciones no pueden echar raíces, sean cuales

I.32.- Para ignorar su significado (el de los obstáculos), hay que esforzarse en lograr la estabilización 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 pratisedhārtham ekatattvā abhyāsaḥConcentration on a single technique is the best practice to prevent or overcome the obstacles and

tatpratisedhartham ekatattva abhyasah tat – that; pratidedha – removal; artham – for the sake of; eka – one; tattva- standard method in pursuit of reality (tattva); abhyasah – practice

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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 pacífica, cuando en relación con la felicidad, la miseria, la virtud y el vicio; se cultivan las actitudes de amistad, compasión, agradecimiento e indiferencia respectivamente.

33 En la vida cotidiana vemos, a nuestro alrededor, personas más 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 más felices que nosotros, ser compasivos con los infortunados, estar alegres con los que realizan acciones dignas de elogio y si los errores de los demás no nos afligen, nuestras mentes estarán muy tranquilas.

I.33.- La serenidad mental (se logra cultivando) el sentimiento de simpatía frente a la felicidad, de compasión frente a la desgracia, de alegría frente a la virtud y de indiferencia frente a la maldad, como objetos (de concentración).

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: maitrī karu āṇ mudito apeksā āmṇ sukha du khaḥ pu yā apunyāṇ vi ayā amṣ ṇ bhāvanātaś citta prasādanaṃThe 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; mudita- joyfulness, cheerfulness; upeksanam – indifference, neutrality, non- responsiveness; sukha – happiness; duhkha – distress; punya – virtue; apunya- vice; visayanam – relating to attractive objects; bhavantah – abstract meditation; citta-mento-emotional 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 exhalación y retención de la respiración.

34 Puede ser útil la práctica de ejercicios respiratorios a base de expiraciones prolongadas.

I.34.- Opcionalmente, (se logra serenidad mental) alargando la exhalación.

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 vidhāra ābhyāṅ ṁ vā prā asyaṇThe 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

35-O sino, la mente puede ser estabilizada guiándola a la estabilidad de la experiencia sensitiva.

35 Por medio de la indagación habitual sobre el papel de los sentidos podemos reducir las distorsiones mentales.

I.35.- Además, cuando se produce la percepción continuada del objeto se conecta con la estabilidad mental.

Attainment of Stabilityi. 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: vi ayavatī vāṣ prav ttir utpannāṛ manasa sthitiḥ nibandhanīConcentration on subtle sense perceptions can bring steadiness of mind.

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 mento-emotional energy towards an object which is different to but similar to a normal thing.

36- O el estado luminoso que está mas allá del sufrimiento (puede controlar la mente)

36 Por medio de la indagación sobre lo que es la vida y so-bre lo que nos man-tiene vivos, pode-mos encontrar algún alivio a nuestras distracciones mentales.

I.36.- Igualmente, cualquier percepción continuada luminosa y sin dolor (provoca la estabilidad mental).

i. 36 Or an undistressed [and] luminous [sense-activity 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: viśokā vā jyoti matīṣOr by concentrating on the supreme, ever-blissful Light within.

visokah va jyotismati visokah – sorrow-less; va – or; jyotismati – spiritually luminous Or by sorrowless and spiritual luminous states

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37-O también,(la mente puede ser controlado)concentrándola 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.- También (se estabiliza) la mente cuyo objeto (de concentración) hace referencia a (un ser que ha logrado) la liberación del deseo.

i. 37 Or the mind-stuff [reaches the stable state] by having as its object [a mind-stuff] 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: vīta rāga vi aya vā cittaṣ ṁ ṁOr 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 mento- emotional energy on someone who is without craving.

38-O también (la mente puede estabilizarse) dándole el apoyo del conocimiento de los sueños y el dormir.

38 La exploración de nuestros sueños, de nuestro sueño y de las experiencias vividas en estados o en relación con ellos nos puede ayudar a clarificar algunos de nuestros problemas.

I.38.- De forma alternativa (se alcanza la estabilidad), tomando como objeto de concentración el conocimiento obtenido durante el sueño (tanto con ensoñaciones como sin ellas).

i 38 Or [the mind-stuff reaches the stable state] by having as the supporting-object 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 nidrā jñānā ʻla banaṁ ṁ vāOr by concentrating on a dream object or deep sleep experience.

svapna nidra jnana alambanam va svapna – dream; nidra – dreamless sleep; jnana – information; alambanam- taking recourse; va - or Or by taking recouse to dream or dreamless sleep

39-O por meditación según se desee.

39 Toda indagación digna de interés puede calmar la mente.

I.39.- En general, (se alcanza estabilidad) con la meditación en lo que es de agrado.

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: yathā bhimata dhyānād vāOr 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 meditación, desde el más pequeño hasta el infinitamente inmenso.

40 Cuando este estado ha sido alcanzado, no hay nada que sobrepase la capacidad de comprensión. La mente puede mantenerse y ayudar a comprender lo simple y lo complejo, lo infinito y lo infinitesimal, lo perceptible y lo imperceptible.

I.40.- En ese momento (cuando la mente se ha estabilizado), su dominio(el poder de tal mente) se extiende desde lo ínfimo 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 One’s Realization Extends From The Infinitely Small To The Infinitely Great, And From Annu To Atma One’s Knowledge Is Perfected.

1.40: paramā anu parama mahattvānto asya vaśīkāraḥGradually, one’s 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.

41-Samapatti es un estado de completa absorción de la mente, que está 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 está apoyado.

41 Cuando la mente está libre de distracción, todos los procesos mentales pueden estar implicados en el objeto de indagación. 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 más.

I.41.- La identificación enstática 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 absorción (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: k ī a v tterṣ ṇ ṛ abhijātasye iva ma er grahītṇ ṛ graha a grāhye uṇ ṣ tatsthatad añjanatā samāpattiḥJust 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.

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; grahitr- perceiver; grahana – flow perception; grahyesu – in what is perceived; tatstha – basis foundation; tad = tat- that; anjanata – assuming the nature of or characterization of (anj- to smear with, to mix with); samapattih – linkage fusion.

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In regards to the great reduction of the mento-emotional 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 sabiduría correcta) y percepción sensible, el estado mental confuso se denomina savikarta sanapatti.

42 Al principio, a causa de nuestras experiencias e ideas pasadas, nuestra comprensión del objeto está deformada. Todo lo que ha sido oído, leído o sentido puede interferir en nuestra percepción.

I.42.- En ese instante, la identificación enstática con argumentación sobre un objeto mezcla la construcción mental del sonido (con que se representa), del significado concreto (de éste) y de la comprensión (que produce).

i. 42 Of [these balanced-states] 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 śabdā artha jñāna vikalpai sa kīr āḥ ṁ ṇ savitarkāsamāpattiḥContemplation 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; artha- meaning; 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 mento-emotional 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 después de la clarificación de la memoria, cuando la mente está desprovista de su propia percepción y sólo brilla por dentro el conocimiento verdadero del objetivo.

43 Cuando se sostiene la dirección 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 percepción pura.

I.43.- (La identificación enstática) sin argumentación (se presenta) tras la purificación 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 balanced-state]— which is, as it were, empty of itself and which brightens [into conscious knowledge] as the intended-object and nothing more—is 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 pariśuddhau svarūpa śunye ivā arthamātra nirbhāsānirvitarkāWhen 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 concen-tration force occurs when the memory is completely puri-fied and the essential inqui-ring nature disappears as it were, such that the value of that higher force shines through.

44-Solamente con esta explicación, savichara samadhi, nirvichara samadhi y estados más sutiles de samadhi han sido explicados.

44 Este proceso es posible con cualquier tipo de objeto, a todo nivel de percepción: superficial y general o profundo y específico.

I.44.- De igual manera se explican (las identificaciones enstáticas) con y sin análisis de objeto sutil.

i. 44 By this same [balanced-state] the reflective and the super-reflective [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 savicārā nirvicārā ca sūk ma vi ayāṣ ṣ vyākhyātāWhen 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.

etayaiva savicara nirvicara ca suksmavisaya vyakhyata etaya – by this; eva – only; savicara – investigative linkage of one’s 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- investigati-ve linkage of one’s attention to a higher concentration

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45-Los estados de samadhi con respecto a objetivos más sutiles ascienden hasta prakriti.

45 La mente no puede comprender la fuente misma de la percepción que hay en nosotros. Por lo demás, sus objetos de comprensión son ilimitados.

I.45.- La sutileza de los objetos llega hasta lo indeterminado.

i. 45 The subtile object also terminates in unresoluble-primary-matter (alinga).

45. Subtlety pertaining to objects 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: sūksma vi ayatva cāṣ ṁ ali gaṅ paryavasānaṁTh 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 indagación.

I.46.- Éstas (identificaciones enstáticas) son una interiorización 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 Meditation With Seed.

1.46: tā eva sabījaḥ samādhiḥTh 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 mento- emotional energy.

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47-Después 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 identificación enstática) sin análisis de objeto sutil (se percibe) la claridad del ser interior.

i. 47 When there is the clearness of the super-reflective [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 prasadahSelf-luminous radiance emerges in the purity of nirvichara samadhi.

nirvicara vaisaradye adhyatmaprasadah nivicara = non – investigative linkage of one’s 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 one’s attention to the hig-her concentration force, one experiences the clarity and serenity which results from the linkage of the supreme soul and the limited one.

48-Alli, (en los límites de nirvichara samadhi) la superconciencia se nutre de la experiencia cósmica.

48 Entonces lo que esa persona ve y comparte con otros está libre de error.

I.48.- Ahí (en la transparencia de la identificación enstática sin análisis de objeto sutil), el conocimiento es verdadero.

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,

48. The knowledge that is gained in that state is called Rtambhara (filled with truth).

8 Their Perception Is Now Unfailingly Exact.

1.48: rtambhara tatra prahnaThe undistracted awareness of nirvichara samadhi is filled with truth.

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.

49-Este conocimiento es diferente del conocimiento adquirido a través 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 espontáneo, directo y se realiza a un nivel y con una intensidad que sobrepasan lo ordinario.

I.49.- (La sabiduría obtenida ahora) es diferente del conocimiento logrado por medio de la tradición y la inferencia (puesto que) su significado es concreto.

i. 49 Has another object than the insight resulting from things heard or from inferences, inasmuch as its intended-object is a particular,

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 arthatvatTruth of direct knowing is different from deductive reasoning or inference.

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

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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 dinámica nacida de aquél (sabeeja samadhi) previene otros estados de conciencia.

50 A medida que esta cualidad mental de reciente adquisición se va reafirmando gradualmente, domina las otras tendencias mentales basadas en la comprensión defectuosa.

I.50.- Su efecto latente (el de la sabiduría) inhibe los otros efectos latentes.

i. 50 The subliminal-impression produced by this [super-reflective balanced-state] 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 Supersedes All Other Impressions.

1.50: tajjah samskaro anya samskara pratibahdhiTh 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; samskarah- the impressions; anya- other; samkara- impression; pratibandhi- the preventer, that which effectively suppresses something else That impression which is produced from the reality-perceptive insight, acts as the preventer of the other impressions.

51 La mente alcanza un estado en el que no hay impresión de ninguna clase. Es abierta, límpida, simplemente transparente.

I.51.- Cuando también (este efecto latente) se inhibe, (se produce) la abstracción total, (que es) la interiorización profunda sin semilla.

i. 51 When this [subliminal-impression] also is restricted, since all is restricted, [the yogin gains] seedless concentration.

51. By the stoppage of that too (on account of the elimination of the latent impressions of Samprajnana) objectless concentration takes place through suppression of all modifications.

10 It Is Hostile To, Or Supersedes All Other Impressions.

1.51: tasya api nirodhe sarva nirodhan nirbijah samadhihWhen the impressions of even spontaneous self-awareness are transcended, there remains only the serene and undisturbed state of all-knowing wisdom.

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 mento-emotional energy; samadhi – continuous effortless linkage of the attention to the higher concentration force

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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 non-operation, even of that preventative impression which caused the suppression of all other lower memories.

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SÂDHANAPÂDAH SAADHANA PAADA

El libro de la práctica

BOOK SECOND—MEANS OF ATTAINMENT

BOOK IION PRACTICE

Book 2: Sadhana CHAPTER 2 Sadhana pada:

Techniques

1- Tapas, swadhyaya e Ishwara pranidhana constituyen el yoga práctico y kriya yoga.

1 La práctica del Yoga debe reducir las impurezas, tanto físicas 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 dueños de todo lo que hacemos.

II.1.- Autodisciplina, estudio de sí mismo y desprendimiento son las acciones para (conseguir) el estado unificado.

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 Içvara are the Yoga of action,

1. Tapas (austerity or sturdy self-discipline -mental, moral and physical), Svadhyaya (repetition of sacred Mantras or study of sacred literature) and Isvara-pranidhana (complete surrender to God) are Kriya-yoga (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 svādhyāyeḥ aśvara pra idhānāniṇ kriyā yogaḥSelf-discipline, study and recitation of sacred texts, and absorption in the true inner Self, constitute the essentials of Yoga in action.

tapah-svadhyayesvara-pranidhanani 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.

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2- Kriya yoga se practica para desarrollar la conciencia de samadhi y con el propósito de reducir la causa de las aflicciones.

2 Entonces estas prácticas eliminarán sin duda los obstáculos que impiden la claridad de percepción.

II.2.- El sentido (de estas acciones) es el de provocar la interiorización suprema y disminuir los obstáculos 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: samādhi bhavānārtha kleśaḥ tanū kara ārthaś caṇPracticing 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.

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 obstáculos son las comprensiones defectuosas, la confusión de valores, el exceso de apego, las aversiones irracionales y el sentimiento de inseguridad.

II.3.- Ignorancia esencial, conciencia de existencia, pasión, rechazo incontrolado y miedo son los (cinco)obstáculos al conocimiento.

ii. 3 Undifferentiated-consciousness (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: avidyā asmitā rāga dve āṣ bhiniveśāḥNescience (avidya), ego, attachment, antipathy, and dread of death are the fi ve obstacles (kleshas).

avidyasmita-raga-dvesabhinivesah 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

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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 área de acción de los kleyas consecuentes, en el estado latente, reducido, disperso o expandido.

4 La comprensión defectuosa es la fuente de todos los demás obstáculos, 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 (obstáculo al conocimiento) mas importante es la ignorancia esencial, ya que es el campo donde germinan los demás, estén latentes, atenuados, subyugados o activos.

ii. 4 Undifferentiated-consciousness 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: avidyā k etramṣ uttare ā prasuptaṣ ṁ tanu vicchinno udārā aṇ ṁAvidya (not knowing the Self) is the origin of the other obstacles, whether they are dormant, weakened, interrupted or sustained.

avidya ksetram uttaresam prasupta-tanu-vicchina-udaranam 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.

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 comprensión defectuosa conduce a errores de comprensión de las características, 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 Undifferentiated-consciousness (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: anityā aśuci du khā anātmasuḥ nitya śuci sukhā atma khyātir avidyāAvidya is taking the ephemeral as eternal, the impure as pure, the painful as pleasant,and the non-Self as the Self.

anityasuci-dukhanatmasu nitya-suci-sukhatmakhyatir 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

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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 identificación se establece cuando consideramos la actividad mental como la verdadera fuente de la percepción.

II.6.- La conciencia de existencia individual se entiende como si fuera la identidad entre la energía del observador y la energía de la observación.

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: d g darśana-ṛśaktyor ekātmatevā asmitāPure 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.

7- Raga es el placer que acompaña al gusto.

7 El apego excesivo está basado en la convicción de que contribuirá a la felicidad eterna.

II.7.- El deseo es consecuencia del placer.

ii 7 Passion is that which dwells upon pleasure,

8. Aversion is that (modification) which results from misery.

7 Desire Is Attachment To Objects Of Pleasure.

2.7: sukhā anuśayī rāgaḥPleasure is followed by attachment.

sukhanusayi ragah sukha – happiness; anusayi – connected to, devotedly attached to; ragah – craving Craving results from a devoted attachment to happiness

8- Dwesha es el dolor que acompaña a la repulsión.

8 Las aversiones irracionales suelen ser el resultado de experiencias penosas sufridas en el pasado, ligadas a situaciones y objetos concretos.

II.8.- El rechazo es consecuencia del dolor.

ii. 8 Aversion is that which dwells upon pain.

9. As in the ignorant so in the learned, the firmly established inborn fear of annihilation is the affliction called Abhinivesa.

8 Hate Is Aversion For Any Object Of The Senses.

2.8: du khā nuśayīḥ dve aṣ ḥPain is followed by aversion.

- - - - - - - - - - - - - - - - devoted attachment to distress.

dukhanusayi dvesah duhkha – distress; anusayi – connected to, devotedly attached to; dvesah- impulsive emotional disaffection Impulsive emotional disaffection results from a

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9- Abhinivesha es el deseo de vida auto-sostenida que domina todo, aún 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 autopreservación 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: svarasavāhī vidu o pi tathā ru roṣ ḍ bhiniveśaḥFlowing 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 - it’s 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

10- Estos kleshas pueden ser reducidos por involución cuando son sutiles.

10 Cuando los obstáculos parecen no estar presentes, es importante mostrarse vigilante.

II.10.- Su (manifestación) sutil puede evitarse volviendo (los obstáculos al conocimiento) a su origen.

ii. 10 These [hindrances when they have become subtile] are to be escaped by the inverse-propagation,

(Nota 1) 10 These Five Hindrances, When Subtly Known, Can Be Overcome By An Opposing Mental Attitude.

2.10: te pratiprasava heyā sūk māḥ ṣ ḥThe subtle kleshas (obstacles to happiness) are destroyed by the cessation of the mind.

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.

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11- Las modificaciones de los kleshas pueden ser reducidas a través de la meditación.

11 Avanzar hacia un estado de reflexión para reducir su impacto e impedirles recobrar la fuerza.

II.11.- Los procesos mentales (que surgen) de ellos (de los obstáculos al conocimiento) se evitan con la meditación.

ii. 11 The fluctuations of these should be escaped by means of contemplation

11. Their means of subsistence or their gross states are avoidable by meditation.

11 Their Activities Are To Be Done Away With, Through The Meditation Process.

2.11: dhyāna heyās tad v ttayaṛ ḥFully 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.

12- La acumulación de karmas, que es la principal causa de las aflicciones, se experimenta en los nacimientos presentes y futuros.

12 Los obstáculos influyen en nuestras acciones y sus consecuencias. Dichas consecuencias pueden ser o no evidentes en el momento de la acción.

II.12.- Los obstáculos 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-of-existence, 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: kleśa mūlaḥ karmā śayo d āṛṣṭ d ā janmaṛṣṭ vedanīyaḥActions rooted in the fi ve kleshas (affl ictions) bring karmic consequences in this, or future, incarnations.

klesa-mulah karmasayah drstadrsta-janma-vedaniyah 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.

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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 obstáculos, todos los aspectos de la acción se afectan: su ejecución, su duración y sus consecuencias.

II.13.- Mientras exista la raíz (de las acciones, es decir, los obstáculos al conocimiento), tendrá 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-of-experience.

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 mūle tad vipāko jāty āyur bhogāḥWhen the karmic root remains, its fruition is rebirth, span of life and experiences of pleasure and pain.

sati mule tad-vipako jaty-ayur-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.

14- Estos frutos tienen felicidad y pena dependiendo de los méritos y deméritos.

14 Las consecuencias de una acción serán dolorosas o beneficiosas según si los obstáculos estaban o no presentes en el planteamiento o realización de dicha acción.

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 hlāda paritāpa phalāḥ pu yā pu yaṇ ṇ hetutvātTh e karmas bear fruits of pleasure and pain caused by virtue and harm.

te hlada-paritapa-phalah punyapunya-hetutvat te- they; hlada- happiness; paritapa- distress; phalah- results; punya – merits; apunya- demerits; hetutvat – that which causes They produce happiness and distress as results, on the basis of merit and demerits.

15- En el caso de aquel que tiene disc-ernimiento (viveka) todo es doloroso, por el dolor producido por el cambio, el sufrimiento agudo, los samskaras y, por oposición, también debido a las gunas u Vrittis.

15 Los efectos dolorosos de todo objeto o situación pueden provenir de uno o varios de los factores siguientes: cambios en el objeto percibido, deseo de repetir experiencias agradables poderoso efecto del

II.15.- Para el de recta visión, todo es únicamente dolor a causa de los sufrimientos inherentes al cambio, la determinación (para conseguir algo) y los condicionamientos heredados, así 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 subliminal-impressions, 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: pari āma tāpaṇ sa skāra du khairṁ ḥ gu a v tti virodhācṇ ṛ ca du kham evaḥ sarva vivekinaṁ ḥTh e discriminating person knows that attachment to worldly objects leads to fear,anxiety, reinforcement of samskaras and

parinama-tapa-samskara-dukhair 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 -

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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 all is nothing but pain.

their latencies and also because of the contrary nature of the Gunas (which produces changes all the time).

Anxieties And Subliminal Impressions.

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.

16- El sufrimiento que aún 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 aún 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.

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: heyaṁ du kham anagatamḥThe suffering that is yet to come may be avoided.

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.

17- La unión 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 conexión entre el sujeto y sus objetos.

Cause of pain ii, 17-24. The Seer-sight relation implies 1. complexes of potential stresses between aspects (guna) and between sense-organs 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

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 d śyayoṣṭṛ ṛ ḥ sa yogo heya hetuṁ ḥThe cause of avoidable suffering is the illusion that the seer is the same as the seen.

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.

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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 órganos sensitivos, y tiene como objetivos la experiencia y la liberación.

18 Todo lo que es percibido abarca no sólo los objetos externos, sino también 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 distinción entre ellos y "lo que percibe".

II.18.- Con una disposición (constante) hacia la luz, la acción y la inercia, lo visible consta (llega a nuestro conocimiento) (a través de la interacción) de los elementos básicos y la percepción de los órganos de los sentidos, siendo su razón de ser la liberación a través 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: prakāśa kriyā stiti śīla bhūteṁ ndriyāmaka bhogāṁ pavargārthaṁ d śyaṛ ṁTh 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.

19- Vishesa, avishesa, lingamatra y alinga son las etapas de las gunas.

19 Todo lo que es percibido está r?lacionado porque comparte las tres cualidades.

II.19.- Los principios fundamentales derivan en lo particular y lo general, lo móvil y lo estático.

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), undiver-sified (Avisesa), indicator-only (Lin-gamatra), 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: viśe ā viśe aṣ ṣ li gamātrā ali gāniṅ ṅ gu aparvā iṇ ṇThe three gunas -- prakasha, kriya and sthiti -- have four stages: the manifest (visesha),the subtle (avisesha), the primary

visesavisesa-lingamatralingani guna-parvani visesa- that which is specific; avisesa – what is regular; lingamatra –a mark, that which is indicated; alingani – that which has no indication; guna – influences

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(lingamatra), and the unmanifest (alingani).

of material nature; parvani- phases stages parts The phases of the influences of material nature are those which are specific, regular, indicated or not indicated.

20- El observador es solo conciencia pura, pero a pesar de su pureza, parece observar a través del concepto mental.

20 Lo que se percibe no está sometido a ninguna variación, pero percibe siempre por medio de la mente.

II.20.- El espectador es nada mas que observación y, aunque inmaculado, observa a través 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 āṣṭ d śimātra śuddo piṛ ḥ pratyayā nupaśyaḥThe indweller is pure consciousness only, which though pure, sees through the mind and is identified by ego as being only the mind.

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.

21- Prakriti solo existe con motivo de purusha.

21 Todo lo perceptible sólo tiene una finalidad: ser percibido.

II.21.- Así (teniendo en cuenta lo anterior), la razón de ser de lo visible estriba en (ser observado por) el sí 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 d śyasyā atmāṛTh e very existence of the seen is for the sake of the seer.

tad-artha eva drsyaya-atma tad = tat-that; arthah- purpose; eva- only; drsyaya – of what is seen; atma- individual 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 propósito se cumple, lo observado se vuelve inexistente, pero para otros no es destruido porque el conocimiento es común a todos.

22 La existencia y la apariencia de todos los objetos de per-cepción son inde-pendientes de las necesidades de un "lo que percibe" en concreto. Existen sin referencia individual para poder atender a las diversas necesi-dades de otros individuos.

II.22.- (El objeto) desaparece para quien aprehende su significado pero, por el hecho de ser común, permanece de acuerdo a los demás.

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: k tārtha pratiṛ ṁ na a spy anastamṣṭ ṁ tad anya sādhāra atvātṇAlthough 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-anya-sadharanatvat krt- fulfilled done; artham- purpose; prati – toward; nastam- destroyed, nonexistent, non effective; api – although, but; anastam- not finished, still existing, effective; tat- that; anya- others; sadharanatvat- common, normal, universal (Nota 1)

23- La causa de la unión de purusha y prakriti es experimentar la naturaleza esencial, y lograr en si mismos los poderes de purusha y prakriti.

23 Todo lo que es percibido, sea lo que sea y sea cual sea su efecto sobre un individuo dado, no tiene, en definitiva, más que una finalidad: clarificar la distinción entre el mundo exterior que es visto y el mundo interior que ve.

II.23.- La conexión (entre observador y objeto de observación) tiene su razón de ser en (el conocimiento de) la auténtica 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 svāmi śaktyoḥ svarūpopalabdhi hetu sa yogaḥ ṁ ḥPurusha—the experiencer—is identifi ed with Prakriti—the object of experience— in order that the true nature of both Prakriti and Purusha may be known.

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 expe-rience; hetuh – cause, rea-son; 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.

24- La causa de unión es avidya.

24 La falta de clari-dad en la distinción entre lo que percibe y lo que es percibido se debe al cúmulo de comprensión defectuosa.

II.24.- El origen de esta (conexión entre observador y objeto de observación) reside en la ignorancia esencial.

ii. 24 The reason for this [correlation] is undifferentiated-consciousness (avidya).

24. (The alliance has) Avidya or nescience as its cause.

6 The Cause Of This Association Is Ignorance; This Has To Be Overcome.

2.24: tasya hetur avidyāTh is identifi cation is caused by avidya (nescience).

tasya hetur avidya tasya – of it; hetuh – cause; avidya – spiritual ignorance The cause of the conjunction is spiritual ignorance.

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25- La unión (entre purusha y prakriti) desaparece por la ausencia de avidya. Esto es hana (eludir),denominado liberación del purusha.

25 Cuando la comprensión defectuosa se reduce, la claridad aumenta proporcionalmente. Esta es la vía hacia la libertad.

II.25.- El Aislamiento Trascendental del observador (se produce) como consecuencia de la destrucción de ésta (de la ignorancia esencial) y, por tanto, de la supresión de la conexión (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 abhāvāt sa yogā abhāvoṁ hāna tad d śeṁ ṛ ḥ kaivalyaṁLiberation (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; abhavat- resulting 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)

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.

II.26.- El medio para obtener la eliminación (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 khyātir aviplavā hano pāyaḥTh e persistent practice of discriminatve knowledge is the means to liberation.

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.

27- Hay siete etapas de iluminación para ese purusha.

27 La obtención de la claridad es un proceso gradual.

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 saptadhā prānta bhūmiḥ prajñāSteady wisdom manifests in seven stages.

tasya saptadha pranta-bhumih prajna tasya – of his, khyati vivekakhyati – discriminative insight; saptadha – seven fold; pranta- boundary or edge +bhumih –territory, range; prantabhumih –

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stage; prajna – insight Concerning the development of his discriminative insight, there are seven stages.

28- A través de la práctica 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 práctica y la indagación sobre los diversos aspectos del Yoga reducen gradualmente los obstáculos como la comprensión defectuosa. Entonces la luz de la percepción aparece y la distinción entre lo que percibe y lo que es percibido se hace más evidente. Ahora todo puede ser comprendido sin error.

II.28.- La práctica continuada de las partes del Yoga produce la destrucción de las impurezas y trae una creciente luz de sabiduría 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: yogā gā u hānādṅ ṅ ṣṭ asuddhi k aye jñānaṣ dīptirā vivekakhyāteḥBy the practice of the limbs of Yoga, the impurities are destroyed and there dawnsthe light of wisdom, leading to discriminative discernment.

yoga-anga-anusthanad asuddhi-ksye jnana-diptir a viveka-khyateh yoganganusthanat = yoga- yoga process + anga-part + anusthanat-from consistent practice; asuddhih – impurities; ksaye – on the elimination; jnanadiptih- radiant organ of perception; avivekakhyateh = a- till, until, up to + viveka- discrimination + 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.

29- Las auto-limitaciones, reglas fijadas, posturas, control de la respiración, retracción de los sentidos, concentración, meditación y samadhi constituyen las ocho partes de

29 La práctica del Yoga comprende: Yama (nuestras actitudes respecto a lo que nos rodea), Niyama( nuestras actitudes hacia nosotros mismos.), Âsana (la práctica de ejercicios físicos), Prânâyâma (la

II.29.- Las partes (del Yoga) son: actitudes sociales, actitudes perso-nales, posiciones, control de la energía fundamental, abstracción, concentración, meditación e interiorización

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 niyamā asana prā āyāmaṇ pratyāhāra dhāra āṇ dhyāna samādhayo

āv a gāniṣṭ ṅTh e eight limbs of Yoga are:1. Yama (restraints)2. Niyama (observances)3. Asana (posture)

yama-niyama-asana-pranayama-pratyhara-dharana-dhyana-samadhayo'stav-angani yama- moral restrains; niyama – recommended behaviors; asana- body postures; pranayama- breath enrichment of the subtle body; pratyahar- sensual energy withdrawal;

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las disciplina yoga. práctica de ejercicios respiratorios), Pratyâhâra (la sujeción de los sentidos), Dhâranâ (la capacidad de dirigir la mente), Dhyâna (la capacidad de desarrollar interacciones con lo que intentamos comprender), Samâdhi (la integración completa con el objeto de nuestra comprensión).

completa. 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)

dharana- linking of the attention to higher concentration forces or persons; dhyana- effortless linkage of the attention to higher concentration forces or persons; samdhayah- continuous 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.

30- La no-violencia, la verdad, la honestidad, la abstinencia sexual y la no-posesividad son las cinco auto-limitaciones.

30 Yama. Consideración hacia todos los seres vivos, en particular hacia los inocentes, los que están en apuros o en una situación peor que la nuestra. Comunicación

II.30.- La actitud social (debe ser) no causar daño, 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 (non-injury), 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: ahi sa satyāṁ asteya brahmacaryā parigrahā yamāḥYama consists of non-violence, truthfulness, non-stealing, moderation, and non-covetousness.

ahimsa-satya-asteya-brahmacarya-aparigraha yamah ahimsa - non violence ; satya- realism ; asteya - non stealing; brahmacarya = sexual non-expressiveness which results in the perception of spirituality; aparigrahah= non –

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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. Moderación en todos nuestros actos. Abandono de la avaricia o capacidad de aceptar sólo lo apropiado.

(forms of restraint). possessiveness; yamah- moral restraints Non-violence, realism, non-stealing, sexual non-expressiveness which results in the perception of spirituality (Brahman) and non-possessiveness are the moral restraints.

31- Cuando se practica universalmente, sin excepción, independientemente de las circunstancias de nacimiento, lugar y hora, éstos (los yamas) devienen en la gran disciplina.

31 Cuando la adopción de estas actitudes frente al mundo que nos rodea ya no es un mero compromiso, sea cual sea la situación 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, situación social, lugar o momento.

ii. 31 When they are unqualified by species or place or time or exigency and when [covering] all [these] classes—there is the Great Course-of-conduct.

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: jāti deśa kāla samayā anavacchinnā sārvaḥ bhaumā mahā vrataṁThese Great Vows are universal, not limited by class, place, time or circumstances.

jati-desa-kala-samaya-anavacchinnah sarva-bhauma maha-vratam jati – status; desa – location; kala – time; samya- condition; anavacchinnah- not restricted by, not adjusted by; sarvabhaumah- relating 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.

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: śauca sa to aṁ ṣ tapa svādhyāyeḥ śvara pra idhānāniṇ niyamāḥNiyama consists of

sauca-samtosa-tapah-svadhyaya-isvara-pranidhanani niyamah sauca- purification; santosa- contentment; tapah-

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constituyen las reglas fijas.

entorno. Contentamiento o facultad de sentirse a gusto con lo que se posee y lo que no se posee. Eliminación de las impurezas que hay en nuestro organismo físico y mental por la práctica de hábitos correctos de sueño, ejercicio, nutrición, trabajo y relajación. Estudio y necesidad de revisar y evaluar nuestros progresos. Veneración de una inteligencia superior o aceptación de nuestros límites frente a Dios, el Omnisciente.

sí mismo y desprendimiento.

ii. 32 Cleanliness and contentment and self-castigation and study and devotion to the Içvara 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), self-discipline (tapas), study and mantra (swadhyaya), and absorption in the inner Self (Ishvarapranidhanam).

austerity; svadhyaya – study of the psyche; isvara- Supreme Lord; pranidhanani- profound religious meditation; niyamah- recommended behaviors Purification, contentment, austerity and profound religious meditation on the Supreme Lord are the recommended behaviors.

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 útil la reflexión sobre las posibles consecuencias de otras actitudes alternativas.

II.33.- Si surgen ideas contrarias (a las actitudes) que supongan un obstáculo, (se sugiere) la reflexión sobre los opuestos.

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 bādhane pratipak aṣ bhāvanaṁIf thoughts arise that are contrary to the virtues of yama and niyama, the oppositestate 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 través de otros, o aprobados, son causados por la codicia, la ira y la confusión. Pueden ser leves, medianos o intensos. Pratipaksha bhavana es pensar lo opuesto a estos pensamientos.

34 Por ejemplo, un deseo súbito 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 cólera, la posesividad o un juicio deficiente. Sea cual sea la importancia de estas acciones, la reflexión en una atmósfera favorable puede frenar nuestros deseos de actuar de esta manera.

II.34.- Las ideas contrarias (a las actitudes), tales como el ocasionar daño y similares, directas, indirectas o consentidas, basadas en la codicia, la ira o la inconsciencia y de carácter suave, medio o intenso, conducen a un dolor sin fin y a la ignorancia. Por esto (se debe practicar) la reflexión sobre sus opuestos.

ii. 34 Since perverse-considerations 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: vitarkā hi sādaya k taṁ ḥ ṛ kāritā anumoditā lobha krodhamoha pūrvāka m duṛ madhyā adhimātrā du khā jñānā anantaḥphalā iti pratipak aṣ bhāvanaṁContrary thoughts and emotions such as those of violence—whether done, caused to be done, or even approved of—indeed, 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; himsa- violence; adayah- and related matters; krta – done; karita – cause to be done; anumoditah- endorsed, approved; lobha- greed; krodha- anger; moha- delusion; purvakah- caused by, proceeded by; mrdu – minor; madhya- mediocre; adhimatrah- substantial; duhkha – distress; ajnana – spiritual ignorance; ananta- endless; phalah- results; 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

35- Estando firmemente establecido en ahimsa, hay abandono de la hostilidad en su cercanía.

35 A más considera-do se es, más se estimulan sentimien-tos amigables en todos aquellos que se encuentran en nuestra presencia.

II.35.- El no ocasionar daño, 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 non-injury, 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: ahi sāṁ prati hāyā tatṣṭ ṁ sa nidhau vairaṁ tyāgaḥWhen one is established in harmlessness

ahimsa-pratisthayam tat-sannidhau vaira-tyagah ahimsa = non – violence; pratisthayam – on being firmly established; tat- his; sannidhau – presence, vicinity; vaira – hostility;

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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.

36- Siendo firmemente establecido en la verdad, las acciones resultan en frutos, dependiendo enteramente de ella.

36 Quien muestra un fino sentido de la comunicación no errará en sus actos.

II.36.- La comunicación 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 prati hāyā kriyāṣṭ ṁ phalā śrayatvaṁWhen the yogi is firmly established in truth (satya), the power of fruitful action is acquired.

satya-pratisthayam kriya-phalasrayatvam satya – realism; pratisthayam- on being established; kriya- actions; phala- results; asryatvam- what serves as a support for something else On being established in realism, his actions serve as a basis for results.

37- Siendo firmemente establecido en la honestidad, todas las gemas se presentan.

36 Quien muestra un fino sentido de la comunicación no errará 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 non-stealing 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 prati hāyā sarvaṣṭ ṁ ratno apasthānaṁWhen the yogi is fi rmly established in honesty (asteya), riches presentthemselves.

asteya-pratisthayam sarva-ratnopasthanam asteya= non-stealing; pratisthayam- on firmly establishing; sarva- all; ratna- gems, precious things; upasthanam- approaching, waiting upon On being firmly established in non-stealing, all precious things wait to serve a yogin.

38- Siendo firmemente establecido en brahmacharya, se obtiene virya.

38 A su más alto nivel, la moderación produce la más 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 continence is established, Virya is acquired.

6 By Abstention From Incontinence, Energy Is Acquired.

2.38: brahmacarya prati hāyā vīryaṣṭ ṁ lābhaḥWhen one is established in moderation (brahmacharya), spiritual vitality (virya) is gained.

brahmacarya-pratishayam virya-labah brahmacarya - sexual non-expressiveness which results in the perception of spirituality; pratisthayam- being firmly established; virya- vigor; labhah- what is gained

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On being firmly established in the sexual non-expressiveness which results in the perception of spirituality, vigor is gained.

39- Permaneciendo estable en la no-posesividad, surge el conocimiento del cómo y de dónde proviene el nacimiento.

39 Quien no es avaricioso está seguro. Tiene tiempo de entregarse a la reflexión profunda. Su comprensión de sí mismo es completa.

II.39.- La firmeza en poseer lo justo y necesario (es una actitud social que) permite acceder al porqué 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 non-acceptance, 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 kathamtā sa bodhaṁ ḥWhen the yogi is confirmed in nonpossessiveness (aparigraha), there arises knowledge of the “how” and “why” of existence.

aparigraha-sthairye janma-kathamta-sambodhah aparigraha - non-possessiveness; sthairaya- in the consistent; janma- birth; 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 one’s birth.

40- De la limpieza proviene la indiferencia hacia el cuerpo y el no apego a los demás.

40 La limpieza, al desarrollarse, señala lo que debe ser constantemente cuidado y lo que es eternamente limpio. Lo que se deteriora es exterior. Lo que no se deteriora está, 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: śaucāt svā a ga jugupsā parairṅ asa sargaṁ ḥFrom purity follows a withdrawal from enchantment over one’s own body as well as adetachment from contact with others.

saucha svanga-jugupsa parair asamsargah saucat- from purification; svanga= sva-oneself+ anga- limbs; jugupsa – aversion, disgust; parair = pariah – with others; asamsargah = non- association, lack of desire to associate From purification comes a disgust for one’s own body and a lack of desire to associate with others.

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41- Con la práctica de la pureza mental uno adquiere aptitud para la alegría, fijar un único objetivo, el control de los sentidos y la visión del propio ser.

II. 41 Además llegamos a ser capaces de reflexionar sobre la muy profunda naturaleza de nuestra propia individualidad, incluyendo la fuente de la percepción, sin sufrir la distracción de los sentidosy libres de la comprensión defectuosa acumulada en el pasado.

II.41.- Además, (la actitud personal de limpieza) (produce) purificación mental, alegría, atención, dominio de los sentidos y capacidad para la autoobservación.

ii. 41 Purity of sattva and gentleness and singleness-of-intent and subjugation of the senses and fitness for the sight of the self.

41. Purification of the mind, pleasantness of feeling, one-pointedness, 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 śuddhi saumanasyai kāgrye ndriya jayā atma darśana yogyatvāni caFrom mental purity there arises cheerfulness, power of concentration, control of the senses, and a fitness for Self-realization.

sattvasuddhi-saumanasyaikagryendriya-jayatma-darsana-yogyatvani ca sattva – being, nature, psyche; suddhi – purification; saumanasya – concerning benevolence; ekagra- ability to link the attention to one concentration force or person; indriya- sensual 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.

42- La felicidad sin excesos surge de la práctica 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: sa to ādṁ ṣ anuttama sukhaḥ lābhaḥContentment brings supreme happiness.

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.

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43- Practicando austeridad, las impurezas se destruyen y surge la perfección en el cuerpo y los órganos sensitivos.

II. 43 La eliminación de las impurezas permite un funcionamiento más 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: kāye ʻndriya siddhir aśuddhi k ayāt tapasaṣ ḥAusterities (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; indriya- sensual energy; siddhih- skill, perfection; asuddhi- impurity; ksayat- from the elimination; tapasah- austerity Austerity, resulting in the elimination of impurity produces perfection of the body and sensual energy.

44- La unión con la deidad deseada se produce a través de la auto-observación.

II. 44 El estudio, llevado a su más alto grado, nos acerca a fuerzas superiores que ayudan a comprender lo más complejo.

II.44.- El estudio de sí mismo (es una actitud personal a través de la cual) surge el contacto con la deidad de su devoción.

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: svādhyāyād i a devatāṣṭ sa prayogaṁ ḥSwadhyaya is a direct means to absorption in the divine presence.

swadhyaya ista-devata-samprayogah 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.

45- El éxito en el trance proviene de la completa resignación 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 través de la cual se logra) la perfección en la interiorización suprema.

ii. 45 Perfection of concentration as a result of devotion to the Içvara.

45. From devotion to God, Samadhi is attained.

13 Through Devotion To Ishvara, The Goal Of Meditation Is Reached.

2.45: samādhi siddhir īśvara pra idhānātṇSamadhi is attained through surrender (Ishvara pranidhana) to the Self.

- - - - - - - - - - - - - - - - effortless linkage of the attention to that Divinity.

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

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46- La postura debe ser firme y confortable.

II. 46 Âsana y prânâyâma La âsana debe tener una doble cualidad: la atención y la relajación

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,

46. Motionless and agreeable form (of staying) is Asana (Yogic posture).

14 The Posture Assumed Must Be Steady And Easy.

2.46: sthira sukham āsanaṁAsana should be a steady comfortable posture.

sthira-sukham asanam sthira – steady; sukham – comfortable; asanan – bodily posture The posture should be steady and comfortable.

47- Superando los esfuerzos y a través de la meditación sobre la serpiente ananda, se obtiene dominio de asana.

II. 47 Estas cualidades pueden ser obtenidas reconociendo y observando las reacciones del cuerpo y de la respiración a las diferentes posturas que constituyen la práctica de âsana. Una vez conocidas, estas reacciones pueden ser dominadas paso a paso.

II.47.- (La postura se lleva a cabo) mediante la relajación del esfuerzo extremo (y) a través de la identificación enstática con el infinito.

ii. 47 By relaxation of effort or by a [mental] state-of-balance with reference to Ananta

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.

2.47: prayatna śaithilyā ananta samāpattibhyāṁAsanas are perfected by relaxation of effort and meditation on the Infinite.

prayatna-saithilyananta-samapattibhyam prayatna – effort; saithilya – relaxation; ananta- endless, infinite; samapattibhyam – meeting, encounter It results in relaxation of effort and the meeting with the infinite.

48- Entonces, los pares de opuestos dejan de tener impacto.

II. 48 Si estos principios se siguen correctamente, la práctica de âsana ayudará al practicante a soportar, e incluso minimizar, el efecto de las influencias exteriores sobre el cuerpo: la edad, el clima, la alimentación y el trabajo.

II.48.- En ese caso (en la postura correctamente adoptada, se logra) la oposición 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 dvandvā anabhighātaḥWhen 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 cesación del movimiento de inhalación y exhalación.

II. 49 El prânàyâma es la regulación consciente y deliberada de la respiración, que reemplaza las formas inconscientes de respiración. Sólo es posible si se tiene un cierto dominio de la práctica de âsana.

II.49.- A continuación (establecido en la postura), el control de la energía fundamental (se logra) con la interrupción 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 śvāsa praśvāsayor gati vicchedaḥ prā āyāmaṇ ḥAsana having been perfected, regulation (vicchedah) of breath by a pause in eitherinhalation or exhalation constitutes a pranayama.

tasmin sati svasa-prasvasayor gati-vicchedah pranayamah tasmin – on this; sati – being accomplished; svasa- inhalation; 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.

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 regulación de la expiración, de la inspiración y de la supresión de la respiración. La regulación de estas tres fases se realiza modulando su duración y manteniendo esta modulación durante un cierto tiempo. La mente debe centrarse en este proceso. Los componentes de la respiración deben ser, a la vez, largos y uniformes.

II.50.- Las (diferentes técnicas) interna, externa y de suspensión (de la energía fundamental), practicadas en base al espacio (recorrido por dicha energía), al tiempo (invertido en el recorrido) y al número (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: bāhyā abhyantara sta bhav ttir deśaṁ ṛ kāla sa khyābhiṁ ḥ parid o dīrghaṛṣṭ sūk maṣ ḥPranayama has external, internal and stationary operation, and when observedaccording to space, time and number, becomes long and subtle.

bahyabhyantara-stambha-vrttir desakala-samkhyabhih paridrsto dirgha-suksmah bahya – external; abhyantara- internal; stambha- restrained, sup-pressed, restrictive; vrttih- activity, movement opera-tion; desa – place; kala- time; samkhyabhih – with numbering accounting; paridrstah- measured, regu-lated; dirgha – prolonged; suksmah – subtle, hardly noticeable It has internal, external and restrictive operations, which are regulated according to the place, time and accoun-ting, being prolonged or hardly noticeable.

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51- El cuarto pranayama es aquel que trasciende el objeto interno y externo.

II. 51 Entonces la respiración trasciende el plano de la conciencia.

II.51.- La cuarta (técnica para el control de la energía fundamental) trasciende el ámbito 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: bāhyā abhyantara vi ayāṣ ak epī caturthaṣ ḥTh e Fourth (chaturthah) pranayama is transcendent to external and internal operations.

bahy-abhyantara-visaya-aksepi 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.

52- Por lo tanto lo que cubre la luz desaparece.

II. 52 La practica regular de prânâyâma reduce los obstáculos que inhiben la clara percepción.

II.52.- De esta forma (con el control de la energía 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 k īyateḥ ṣ prakāśā avara aṇ ṁFrom the Fourth pranayama, the veil over the light of consciousness (prakasha) is lifted.

tatah ksiyate prakasa-avaranam tatah – thence, from that; ksiyate – is dissipated; prakasa – light; avaranam – covering, mental darkness From that is dissipated, the mental darkness which veils the light.

53- Y la preparación de la mente para concentración (se desarrolla a través de pranayama).

II. 53 La mente está preparada ahora para ser dirigida hacia un objeto elegido.

II.53.- (El control de la energía fundamental) también, (proporciona) capacidad para la concentración 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 mind acquires fitness for Dharana.

21 And The Mind Is Prepared For Concentrated Meditation.

2.53: dhāra āsu caṇ yogyatā manasaḥTh us the mind becomes fit for concentration (dharana).

dharanasu ca yogyata manasah dharanasu- for linking the attention to a higher concentration force or person; ca – and; yogyata- being 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.

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54- Pratyahara es la retracción de la mente de la actividad sensorial, que los sentidos imitan.

II. 54 La sujección de los sentidos se produce cuando la mente es capaz de permanecer en la dirección elegida y los sentidos, que se desvían de los diversos objetos del entorno, siguen fielmente la orientación de la mente.

II.54.- La abstracción sensorial (se produce) cuando la sensación recibida a través de los órganos de los sentidos, desconectados de sus objetos, se asemeja a la auténtica 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 visayāsa prayogeṁ citta svarūpānukāra ive andriyā āṇ ṁpratyāhāraḥWhen the mind is withdrawn from sense-objects, the sense-organs 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.

55- Por lo tanto, a través de pratyahara existe la más elevada maestría sobre los órganos sensoriales.

II. 55 Entonces los sentidos son dominados.

II.55.- De esta forma (con la abstracción sensorial, se logra) la sujeción 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 paramāḥ vaśyate andriyā āṇ ṁAs a result of these means, there follows control over the senses.

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.

Nota 1: Los fragmentos faltantes no se encuentran en los textos originales.

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VIBHÛTIPÂDAH VIBHUTI PAADAEl libro de las

manifestaciones

BOOK THIRD-SUPERNORMAL POWERS

BOOK IIISUPERNORMAL

POWERS

Book 3: Siddhis Chapter 3 Vibhuti Pada: Expériences

1-La concentración es atar la mente a un lugar.

III. 1 La mente ha alcanzado la capacidad de ser dirigida (dhâranâ) cuando la dirección hacia un objeto escogido es posible, sin tener en cuenta la existencia de numerosos objetos potenciales al alcance de la persona.

III.1.- La concentración consiste en fijar el complejo mental (con la mente en estado de abstracción sensorial) a un (solo) punto.

First direct aid: vi. Fixed-attention 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.

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.

3.1: deśabandhaś cittasya dhāra āṇDharana is fixing the mind on one object.

desha-bandhash chittasya dharanadesa- location ; bandhah- confinement, restriction ; cittasya- of the mento-emotional energy; dharana- linking 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.

2-Dhyana es el flujo ininterrumpido del contenido de la conciencia.

III. 2 Entonces las actividades mentales forman una corriente ininterrumpida, en relación exclusiva con el objeto.

III.2.- La meditación consiste en el soste-nimiento prolongado de la vivencia en el estado anterior (de concentración).

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 akatānatā dhyānaṁOne-pointed steadfastness of the mind is dhyana (meditation).

tatra pratyayaikatanata dhyanam tatra- there, in that location; prtyaya- conviction or belief as mental content, instinctive interest; ekatanata- one continuous threadlike flow of

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presented idea upon that [place] is contemplation.

attention = eka-one = tana- thread of fiber; dhyananam- effortless 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 sólo el objeto, sin conciencia del propio ser.

III. 3 Pronto la persona estará tan absorvida por el objeto que ya sólo es aparente la comprensión de dicho objeto. Es como si la persona hubiera perdido su propia identidad. Es la integración completa en el objeto de comprensión (samâdhi).

III.3.- La interiorización profunda se da en ese preciso momento (durante la meditación), con el objeto en sí como único contenido de la conciencia, como si el vacío fuese la auténtica 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 evā arthhamātra nirbhāsaṁ svarūpa śūnyam ivasāmadhiḥIn 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, me-rely; nirbahsam- illuminating; svarupa – own form; sunyam – empty, void, lacking; iva- as if samadhih- continuous effortless linking o f the attention to a higher con-centration force or person.That same effortless linkage of the attention when expe-rienced 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 práctica recibe el nombre de samyama.

III.4.- Las tres (concentración, meditación e interiorización profunda, mantenidas) en un mismo objeto constituyen el control mental.

Transition to seedless concentration iii. 4-10. The direct aids in combination result in insight and restricted subliminal-impressions and the calm flow of the mind-stuff.iii. 4 The three in one are constraint,

4. The three together on the same object is called Samyama.

4 When Concentration, Meditation And Contemplation Form One Sequential Act, Then Is Sanyama Achieved.

3.4: tryam ekatra sa yamaṁ ḥThe practice of dharana, dhyana and samadhi together is samyama.

trayam ekatra sanyamah trayam- three; ekatra- in one place, all taken together as one practice; samyamah- complete restraintThe 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 éste, en todos sus aspectos.

III.5.- Su dominio (el del control mental) proporciona sabiduría.

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.

5 As A Result Of Sanyama Comes The Shining Forth Of The Light.

3.5: taj jayāt prajñā lokaḥBy the mastery of samyama, knowledge becomes wisdom.

Nota 1

6-Eso (la luz de la conciencia elevada) debe ser aplicada a diferentes estados sutiles de la conciencia.

III. 6 El samyama debe desarrollarse gradualmente.

III.6.- Este (control mental) se practica por etapas.

iii. 6 Its application is by stages,

6. It (Samyama) is to be applied to the stages (of practice).

6 This Illumination Is Gradual; It Is Developed Stage By Stage.

3.6: tasya bhūmi uṣ viniyogaḥMastery is attained in stages.

Nota 1

7-Los tres juntos son más sutiles con relación a los anteriores.

III. 7 Comparativamente, los tres aspectos del Yoga descritos en estos sûtras (III. 1, 2 y 3) son más complejos que los cinco primeros aspectos del Yoga (sûtra II. 29).

III.7.- Estas tres (últimas etapas) son internas respecto de las anteriores.

iii. 7 The three are direct aids in comparison with the previous [five],

7. These three are more intimate 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: trayaṁ antara gaṅ ṁ pūrvebhyaḥTh 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 está exenta de toda im-presión y nada que-da fuera de su al-cance (nirbîjah samâdhi) es más complejo que el estado en que se dirige la mente hacia un objeto (samâdhi).

III.8.- Sin embargo, (dichas etapas) son externas respecto a (la interiorización completa) sin semilla.

iii. 8 Even these [three] are indirect aids to seedless [concentration],

8. That also is (to be regarded as) 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.

3.8: tad api bahira gaṅ ṁ nirbījasyaBut these three are external to nirbija samadhi—without seed.

tad api bahirangam nirbijasya adapi= that = api – even; bahiranga= bahir- external +angam – part; nirbijasya- not motivatedby the mento-emotional energyNota 1

9-Nirodha parinama es el estado de transformación de la mente que penetra en el momento de la supresión, y que aparece y desaparece entre los samskaras entrantes y salientes.

III. 9 La mente puede tener dos estados, basados en dos tendencias distintas: la distracción y la atención. Ahora bien, a cada instante prevalece un solo estado y ese estado determina el comportamiento, las actitudes y los modos de expresión de la persona.

III.9.- La transformación inhibidora surge en el instante de represión 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.

9 The Sequence Of Mental States Is As Follows: The Mind Reacts To That Which Is Seen; Then Follows The Moment Of Mind Control.

10 Then Ensues A Moment Wherein The Mind Responds To Both These Factors.

11 Finally These Pass Away, And The Perceiving Consciousness Has Full Sway.

3.9: vyutthāna nirodha sa skārayorṁ abhibhava prādurbhāvau nirodha k a aṣ ṇ cittānvayo nirodha pari āmaṇ ḥNirodha parinama is the transformation of the mind in which the mind becomes permeated by the condition of nirodha (stillness), which intervenes momentarily between an impression that is disappearing and the impression that is taking its place.

vyutthana-nirodha-sanskarayor abhibhava-pradhurbhavan nirodha-kshanachittanvayo nirodha-parinamahvyutthana- expression; nirodha – suppression; samskarayoh- of the mento-emotional impressions; abhibhava- disappearance; pradurbhavau- and manifestation ; nirodha- restraint, cessation ; ksana-momentarily; citta - mento-emotional energy; anvayah- connection; nirodah- restraint; parinamah-= transforming effects When the connection with the citta mento-emotional energy momentarily ceases during the manifestation and disap-pearance phases when there is expression or suppression of the impressions, that is the restraint of the transforming mento-emotional energy.

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10-El flujo se vuelve tranquilo por la impresión de la repetición.

III. 10 Por una práctica constante e ininterrumpida, la mente puede mantenerse en el estado de atención durante largo tiempo.

III.10.- Esta (transformación) 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 praśānta vāhitā sa skārātṁSteady practice of tranquillity assures a serene mind.

tasya prashanta-vahita sanskarat tasya- of this; prasanta- spiritual peace; vahita- flow; samskarat- from the impressioins derrivedConcerning this practice of restraint, the impressions derived cause a flow of spiritual peace.

11-Samadhi parinama es la desaparición y aparición de la distracción y el objetivo fijo de la mente.

III. 11 La mente alterna entre la posibilidad de una intensa concentración y un estado que otros objetos pueden llamar su atención.

III.11.- La evolución hacia la interiorización profunda se consigue eliminando las distracciones de la mente y la atención (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-of-intent belonging to the mind-stuff,

11. Diminution of attention to all and sundry and development of onepointedness is called Samadhi-parinama 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: sarvārthatai kāgratayoh k yayo dayauṣ cittasa samādhi pari āmaṇ ḥSamadhi parinama is the gradual settling of distractions and the simultaneous rising of one-pointedness.

sarvarthataikagratayoh kshayodayau chittasya samadhi-parinamah sarvarthata - varying objective; ekagratayoh - of the one aspect before the attention; ksaya – decrease; udayau- and increase; cittasya – of the mento-emotional energy; samadhi- the continuous effortless linkage of the attention to the higher concentration force, object or person; parinamah transforming effects, changeThe decrease of varying objectives in the mento-emo-tional energy and the incre-ase of the one aspect within it, is the change noticed in the practice of continuous effortless effort oflinking the attention to higher concen-tration forces, objects or persons.

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12-Entonces otra vez, cuando los objetos que se atenúan y aparecen son similares, se denomina transformación de un solo objetivo de la mente.

III. 12 La mente alcanza un nivel en que permanece en sólida y continua relación con el objeto. Las distracciones dejan de aparecer.

III.12.- En esta (interiorización), (cuando se produce) la similitud entre la idea que se reprime y la idea que aparece (ahora en la mente), (tiene lugar) la transformación (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 mind-stuff has a mutation single-in-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 punaḥ ḥ śāntoditau tulya pratyayau cittasyai kāgratā pari āmaṇ ḥTh e mind becomes one-pointed when the subsiding and rising thought-waves are similar. Th is is ekagrata parinama.

tatah punah shantoditau tulya-pratyayau chittasyaikagrataparinamah tatah- then; punah – again; santoditau = santa -tranquilized, settled, subsided + uditau - andagitated, emerging; tulya – similar; pratyayau - conviction or belief as mental content, instinctiveinterest; cittasya - of the mento-emotional energy; ekagrata- of what is in front of one aspectbefore the attention; parinamah- transforming effects, changeThen again, when the mind’s content is the same as it was when it is subsiding andwhen it is emerging, that is the transformation called “having one aspect in front beforethe attention”.

13-Con estos tres prarinamas se explica la naturaleza, el carácter y la condición en los elementos y los órganos sensitivos.

III. 13 Así como se ha establecido que la mente tiene diferentes estados, que orginan diversos modos de comportamiento, actitudes y posibilidades en el individuo, también

III.13.- (Por analogía) con tal (interiorización), se explican los cambios en la forma (constitutiva), carac-terística 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 Indri-yas (ie all the know-able 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 bhūte ndriye u dharmaṣ lak a ā vasthāṣ ṇ pari āmāṇ vyākhyātā ḥ In ekagrata parinama, knowledge of an object goes beyond the sensory,

tena bhutendriyeshu dharma-lakshanavastha-parinama vyakhyatah etena- by this; bhuta – the various states of matter; indiryesu- by the sensual energy; dharma- quality; laksana – shape, characteristic; avastha-condition; parinamah –

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se puede decir que los cambios en cuestión pueden suceder en todos los objetos de percepción y en los sentidos. Estos cambios pueden manifestarse a distintos niveles y ser influidos por fuerzas exteriores como el tiempo o nuestra inteligencia.

Known And Realized.

visible,temporal and conditional properties.

changes, transformation; vyakhyatah – is describedBy this description of the changes, the quality, shape, changing conditions of the various states of mater and the sensual energy was described.

14-El dharma es común en todas las propiedades latentes, activas o no manifestadas.

III. 14 Una sustancia contiene todas sus características y, según la forma particular que adopta, aparecerán las características que correspondan a esta forma. Sin embargo, sea cual sea la forma, sean cuales sean las características visibles, existe una base que las abarca a todas. Ciertas características 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 atrás, la que surge y la indeterminada.

iii. 14 A substance conforms itself to quiescent and uprisen and indeterminable external-aspects,

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).

16 The Characteristics Of Every Object Are Acquired, Manifesting Or Latent.

3.14: śānto ditā vyapadeśya dharmā nupātī dharmīThe substratum is inherent in all characteristics in each object in nature whether they be active, latent or unmanifest.

shantoditavyapadeshya-dharmanupati dharmi aanta – collapsed; udita- emergent; avyapadesya – what is not to be defined, what is latent; dharma – law, sustaining force; anupati – reach full retrogression; dharmi – most basic conditionWhen 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 transformación.

III. 15 Al cambiar el orden o secuencia del cambio, las características 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: kramānyatvaṁ pari āmānyatveṇ hetuḥTh e variation in transformation is caused by the variety in the underlying process.

kramanyatvam parinamanyatve hetuh krama – sequence; anyatvam- otherness, difference; parinama- transformation change; anyatve – in difference; hetuh – causeThe cause of a difference in the transformation is the difference in the sequential changes.

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 éste 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 external-aspect 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,

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: parināma traya sa yamādṁ atītā anāgata jñānaṁPracticing samyama on the three stages of change brings knowledge of past and future.

parinama-traya-sanyamad atitanagata-jnanam parinama – transformation change; traya - threefold; samyamat- from the complete restraint of the mento-emotional energy; atita – past; anagata- future; jnanam- informationFrom 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.

17-La palabra, el objeto y el contenido mental son confusos por la superposición 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 diferenciación entre el sonido, su significado y su idea, los cuales se confunden (habitualmente) entre si, (se logra) conocimiento sobre

iii. 17 Word and intended-object 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,

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: śabdā artha pratyayānām itare tarā dhyāsāt sa karas tatṁ pravibhāga sa yamāt sarvaṁ bhūta ruta jñānamThe word, its implied object, and idea behind a word

shabdartha-pratyayanam itaretaradhyasat sankaras tat-pravibhagasanyamat sarva-bhuta-ruta-jnanamsabda – sound; artha – meaning; pratayayam – pertaining to the mind content, convictions, idea; itaretara = itara -it + tara = one for the other; adhyasat-

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seres. influencias culturales sobre la mente de quienes los describen. Por esta vía se puede hallar el modo de comunicación más preciso y eficaz, sean cuales sean las barreras lingüísticas, culturales o de otro tipo.

los sonidos de todos los elementos.

sounds produced by all beings can be acquired.

Three Aspects Comes A 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 super-imposition; 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; jnanam- information, knowledgeFrom the complete restraint of the mento emotional energy In relation to mental clarity, regarding the intermixture resulting from the superim-position one for the other, of sound, it’s meaning and the related mentality, knowledge about the language of all creatures is gained,

18-El conocimiento del nacimientos previos surge por la percepción de las impresiones.

III. 18 Practicar samyama sobre las propias tendencias y hábitos conduce a sus orígenes. En consecuencia, se adquiere un conocimiento profundo del propio pasado.

III.18.- A partir de la percepción 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 subliminal-impressions 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: sa skāraṁ sāk ātkara ātṣ ṇ pūrva jāti jñānaṁBy observing past impressions through samyama, knowledge of previous births is obtained.

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; jananam- knowledgeFrom direct intuitive percept-ion of the subtle impressions stored in the memory, the yogi gains knowledge of previous lives.

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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 demás.

III.19.- (A partir de la percepción directa, por medio del autocontrol) hacia el pensamiento (de otro, surge) la comprensión 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 jñānaṁThrough 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 another’s mind.

pratyayasya para-chitta-jnanam pratyayasya – of the mind content; para- of others; citta – of the mento-emotional energy jnanam- informationA 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 No, la causa del estado mental de una persona está más allá del campo de observación de otra.

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 Object Of Those Thoughts Is Not Apparent To The Perceiver, They See Only The Thought And Not The Object; Their Meditation Excludes The Tangible.

3.20: Na ca tat sā la bana tasyāṁ ṁ vi ayībhūtatvātṣ

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 objectAnd he does not check a factor which is the support of that content, for it is not the actual object in question.

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 relación que existe entre los rasgos físicos 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 energía que la hace visible, con la (consiguiente) desconexión 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 conse-quence 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 Samya-ma on its visual character, disappea-rance 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 Ma-ke It Visible To The Human Eye Are Ne-gated And The Yogis Can Render Them-selves Invisible.

3.21: kāya rūpa sa yamāt tadṁ grāhya śakti sta bhe cak uṁ ṣ ḥ prakāśā sa prayogeṁ ntardhānaṁBy performing samyama on the form of the body to suspend receptive

kaya-rupa-sanyamat tad-grahya-shakti-stambhe chakshuhprakashasanprayoge 'ntardhanamkaya- body; rupa – form; samyamat- from the complete restraint of the mento-emotional energy; tat – that; grahya- appropriating, grasping, sensual perceptiveness; sakti- power,

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ser indiscernible. forma), y (provocando así) la invisibilidad —(también) se explica de la misma forma la inaudibilidad (y otros fenómenos 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; caksuh- vision; prakasa – light; samprayoge – on not contacting; antardhanam+ antardhanam= invisibilityFrom 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 desaparición 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 sucesión de acciones futuras e incluso la propia muerte.

III.22.- Dirigiendo el autocontrol hacia la acción causal, de efectos ya inmediatos, ya retardados, o también a través de (algún) signo premonitorio, (se logra) conocimiento sobre el fin último.

iii. 22 Advancing and not-advancing 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.

3.22: etena śabdā adyantardhānam uktaṁBy 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.

etena sthabdady antardhanam uktam etena – by this; sabdadi = sabda – sound+ adi- and the related sensual pursuits andardhanam- invisibility, non- perceptibility; uktam – describedBy this method, sound and the related sensual pursuits, may be restrained, which results in the related perceptibility

23-El karma es de dos tipos, activo y latente. Ejerciendo samyana sobre ellos se obtiene el conocimiento de la muerte, también por presagio.

III. 23 Cualidades como la amistad, la compasión y el contentamiento pueden ser objeto de indagación por medio de la práctica de samyama. Así se

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.

10 This Knowledge Comes Also From Signs.

11 Union With Others Is To Be Gained Through One Pointed

3.23: sopakramaṁ nirupakrama caṁ karma tat sa yamādṁ aparānta jñānaṁ ari ebhyo vāṣṭ

sopakramam nirupakramam cha karma tat-sanyamad aparanta-jnanam sopakramam nirupakramam cha karma tat-sanyamad aparanta-jnanam arishtebhyo vasopakrama-set about,

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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; nirupakramam- dormant-destined; ca- and; karma- cultural activities; tat- that; samyamad= samyamat-from the complete restraint of the mento-emotional energy; aparanta- of the other end, of death entry into the hereafter; jananam- knowledge; 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.

24-Ejerciendo samyama sobre la amabilidad etc.; llegan estos poderes particulares.

i 3.24: maitryādi uṣ balāniBy performing sam-yama on friend-liness, or any other attribute, great strength in that quality is obtained.

maitry-adishu balani maitri- friendliness; adisu- and by related qualities; balani- power By complete restraint of the mento-emotional energy in relation to friendliness he de-velops that very same power.

25-A través de samyana sobre la fuerza de un elefante etc. se desarrolla la correspondiente fuerza.

III. 24 Practicar samyama sobre la fuerza física 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,

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: bale u hastiṣ balādīniBy samyama on physical strength one can gain the strength of an elephant. The same is true of other

baleshu hasti-baladini balesu- by strength; hasti- elephant; bala- strength; adina- and the same for other aspects By complete restraint of the mento-emotional energy in relation to strength, the yogin

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strengths (such as mental, moral, psychic and spiritual).

acquires strength of an elephant. The same applies to other aspects.

26-El conocimiento de los objetos sutiles, oscuros o distantes, se obtiene dilatando la luz de la facultad superfísica.

III. 25 Dirigir la mente hacia la mismísima fuerza vital y, por medio de samyama, mantener esta dirección da como resultado el poder de observar finas sutilezas y comprender lo que impide la observación profunda. En ausencia de tales sutiles capacidades nuestra observación está claramente limitada.

III.25.- (Dirigiendo el autocontrol hacia) la luminosidad del proceso mental continuado en el punto de fusión (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 sense-perception (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: prav ttyṛ āloka nyāsāt sūk ma vyavahitaṣ viprak a jñānaṛṣṭ ṁThrough samyama on the intelligent light of consciousness itself, is revealed knowledge of subtle, hidden and distant objects and phenomena.

pravritty-aloka-nyasat sukshma-vyavahita-viprakrishta-jnanam ravrttyalokanyasat= pravrtti- destined activity, the force of cultural activity+ aloka – supernatural insight + nyasat – from placing or applying; suksma – subtle; vyavhita- concealed; viprakrsta- concealed; viprakrsta- remote; 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.

27-El conocimiento del sistema solar se obtiene efectuando samyama sobre el sol.

III. 26 Practicar samyama sobre el sol da un vasto conocimiento del sistema planetario y de las regiones cósmicas.

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 cosmic-spaces,

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 jñāna sūryeṁ sa yamāṁ tBy samyama on surya, the universe is known.

bhavana-jnanam surye sanyamat bhuvana- the solar system; jnana- knowledge; surye- on the sun-god or the sun planetsamyamat- from the complete restraint of the mento-emotional energyFrom 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.

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28-Ejerciendo samyama sobre la luna, se obtiene el conocimiento de la posición de las estrellas.

III. 27 Practicar samyama sobre la luna da un conocimiento completo de la posición de las estrellas en diferentes momentos.

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 tārā vyūha jñānaṁBy samyama on the moon comes knowledge of the stars’ arrangement.

chandre tara-vyuha-jnanam candre- on the moon or moon-god; tara- stars; vyuha- system; jnanam- knowledge By complete restraint of the mento-emotional energy, in reference to moon or moon-god, the yogi gets knowledge about the system of stars.

29-Ejerciendo samyama sobre la estrella polar, se puede obtener el conocimiento del movimiento de las estrellas.

III. 28 Practicar samyama sobre la estrella polar da el conocimiento de los movimientos relativos 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 pole-star [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 jñānaṁThrough samyama on the pole star comes knowledge of the stars’ movements.

dhruve tad-gati-jnanam dhruve- on the Pole Star; tat- that; gati – course of heavenly planets and stars; jnanam- knowledge 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.

30-Ejerciendo samyama en el centro del ombligo, se obtiene el conocimiento de la disposición del cuerpo.

III. 29 Practicar samyama sobre el ombligo da el conocimiento de los diversos órganos del cuerpo y su disposición.

III.29.- (Dirigiendo el autocontrol) hacia el centro energético 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: nābhi cacre kāya vyūha jñānaṁBy samyama on the navel plexus, knowledge of the body’s constitution is revealed.

nabhi-chakre kaya-vyuha-jnanam nabhi – navel; cakre- on the energy gyrating center; kaya- body; vyuha – arrangement, lay out; jnanam- knowledgeBy 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.

31-Ejerciendo samyama sobre la garganta, el hambre y la sed retroceden.

III. 30 Tomar la garganta como punto de indagación en samyama da la comprensión 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: ka hakūpeṇṭ k ut pipāsāṣ niv ttiṛ ḥBy samyama on the pit of the throat,

kantha-kupe kshut-pipasa-nivrittih kantha- throat; kupe – on the gullet; ksut- hunger; pipasa- thirst; nivrttih- cessation,

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hambre y la sed. Esto permite dominar sus manifestaciones extremas.

hambre y sed. Ensue. cessation of hunger and thirst is achieved.

suppressionBy the complete restraint of the mento-emotional energy in focusing on the gullet, a yogi causes the suppression of hunger and thirst.

32-La estabilidad se adquiere a través de samyama sobre el kurma nadi.

III. 31 Practicar samyama sobre la región del pecho, la investigación de las sensaciones que allí se sienten en diferentes estados físicos y psíquicos procura los medios para permanecer estable y tranquilo, incluso en situaciones de gran tensión.

III.31.- Dirigiendo (el autocontrol) hacia el conducto de la tortuga (la región 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.

3.32: kūrma nā yāḍ ṁ sthairyaṁBy 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- steadinessBy the complete restraint of the mento-emotional energy in focusing on the kurmanadi subtle nerve, a yogi acquires steadiness of his psyche.

33-Ejerciendo samyama sobre la luz de la corona de la cabeza (sahasara) se obtiene una visión espiritual de los maestros del yoga.

III. 32 Practicar samyama sobre la fuente de la inteligencia superior en una persona desarrolla capacidades supranormales.

III.32.- (Dirigiendo el autocontrol) hacia la luz localizada en la coronilla se logra la visión 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: mūrdha jyoti i siddhaṣ darśanaṁBy samyama on the inner light, one has the darshan of a siddha master.

murdha-jyotishi siddha-darshanam murdha – the head; jyotisi- on the shinning light; siddha- the perfected being; darsanam- the view ofBy the complete restraint of the mento-emotional energy as it is focused on the shinning

34-O todo por virtud de pratibbha (intelecto)

III.33Todo puede ser comprendido. Una comprensión nueva y espontánea apa-rece a cada paso.

III.33.- También (se conoce) todo me-diante la iluminación espontánea (intuición).

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: prātibhād vā sarvaṁSiddhis may also be attained through pratibha (intuition,

pratibhad va sarvam pratibhat- resulting from Samyama on the shinning organ of divination; va- or; sarvam- everything, all reality

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or inner light of wisdom), thus knowledge of everything arises spontaneously.

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.

35-A través de samyama sobre el corazón surge la percepción de la conciencia.

III. 34 Practicar samyama sobre el corazón revelará, sin duda alguna, las cualidades de la mente.

III.34.- (Dirigiendo el autocontrol) hacia el corazón se logra comprensión del complejo mental.

iii. 34 [As a result of constraint] upon the heart [there arises] a consciousness of the mind-stuff,

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.

3.35: h daye cittaṛ sa vitṁBy samyama on the heart center, the knowledge of the mind-stuff is gained.

hridaye chitta-sanvit hrdaye- on the samyam on the causal body; citta- mento-emotional energy; samvit- thorough insightBy the complete restraint of the mento-emotional energy as it is focused on the causal

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 está sujeta a cambio y "Lo que percibe", que no lo está, están próximos pero son, sin embargo, de carácter distinto y diferenciado. Cuando la mente está dirigida hacia el exterior y actúa maquinalmente, dirigiéndose hacia los objetos, hay placer o dolor. Sin embargo, cuando en el momento adecuado una persona inicia una indagación sobre la naturaleza misma del vínculo entre "Lo que percibe" y la

III.35.- La experiencia (humana) surge cuando se identifica al sí 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 sí 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 Duality Comes From The Inability Of The Soul To Distinguish Between The Personal Self And The Spirit.

4 The Objective Forms Exist For The Use Of The Spiritual Human.

5 By Meditation Upon This, Arises The Intuitive Perception Of The Spiritual Nature.

3.36: sattva puru ayor atyantāṣ asamkīr ayoṇ ḥ pratyayā viśe oṣ bhogaḥ parāthātvāt svārtha sa yamātṁ puru a jñānaṣ ṁTh e intellect (buddhisattva) and the Self (Purusha) are completely different; the intellect existing for the sake of the Self, while the Self exists for its own sake. Th e cause of experiencing dualities of pleasure and pain is caused by not distinguishing the

sattva-purushayor atyantasankirnayoh pratyayavishesho bhogah pararthat svarthasanyamat purusha-jnanamsattva – intelligence energy of material nature; purusayah- of the individual spirit; atyanta- excessively, 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

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percepción, la mente es desconectada de los objetos externos y aparece la comprensión 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.

37-De allí se procede el conocimiento trascendental de la audición, sensación, percepción, gusto y olfato.

III. 36 Comienza entonces la adquisición de aptitudes extraordinarias de percepción.

III.36.- Como resultado (del conocimiento del sí mismo) se logra la iluminación espontánea y el dominio de (las percepciones paranormales asociadas al) oído, 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).

6 As The Result Of This Experience And Meditation, The Higher Hearing, Touch, Sight, Taste And Smell Are Developed, Producing Intuitional Knowledge.

3.37: tataḥ prātibha śrāva aṇ vedanā, darśā svāda vārtā jāyanteFrom this spontaneous enlightenment follows intuitional hearing, touching, seeing, tasting, and smelling.

tatah pratibha-shravana-vedanadarshasvada-vartta jayante tatah- thence, therefore, from that focus; pratibha- the shining organ of divination; sravana- hearing; vedana- touching; 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.

38-Estos poderes psíquicos (mencionados en el sutra anterior) son obstáculos en samadhi, pero en el estado de conciencia del mundo son poderes psíquicos.

III. 37 Para una persona que ha de recaer en un estado de distracción, 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 obstáculo para la

iii. 37 In concentration these [supernal activities] are obstacles; in the emergent state they are perfections (siddhi).

37. They (these powers) are impediments to Samadhi, but are (regarded as) acquisitions in a normal fluctuating state of the mind.

7 These Powers Are Obstacles To The Highest Spiritual Realization, But Serve As Magical Powers In The Objective Worlds.

3.38: te samādhāv upasargā vyutthāne siddhayaḥThese superphysical senses are siddhis when the mind is turned outward, but

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 sargah- impediments; vyutthane- in

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de samyama. Pero para alguien que busca únicamente un estado continuo de Yoga, los resultados del samyama son obstáculos en sí mismos.

interiorización profunda.

obstacles in the way of nirbija samadhi.

expressing, going outwards, rising up; siddhayah- mystic perfectional skillsThose 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.

39-Perdiendo la causa del encierro y por conocimiento del camino, el cuerpo sutil penetra el cuerpo de otra persona.

III. 38 Por la indagación sobre la causa de esta rígida situación que liga la mente al individuo y por el exámen de los medios para relajar esta rigidez, aparece un gran potencial en el individuo para ir más allá de sus límites personales.

III.38.- Cuando (a través 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 mind-stuff], 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 kāra a śaithilyātṇ pracāra sa vedācṁ ca cittasya para śarīrā aveśaḥBy weakening the bonds of mind and body, and by knowledge of the workings of the mind, consciousness of self and others is revealed.

bandha-karana-shaithilyat prachara-sanvedanach cha chittasya parashariraveshah bandha- bondage; karana- cause; saithilayat – due to relaxation, collapse; pracara- channel flow; samvedanat – from knowing; ca – and; cittasya – of the mento-emotional energies; para –another; sarira – body; avesah – entrance, penetrationThe entrances into another body is possible by slackening the cause of bondage and by knowing the channels of the mento-emotional energy.

40-A través 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 estímulos

III.39.- El dominio de la energía ascendente (a través del autocontrol) procura la elevación (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: udāna jayāj jala pa kaṅ ka akādi vṇṭ ṣ asa ga utkrāntiśṅ caBy mastery over the ascending

udana-jayaj jala-panka-kantakadishvasanga utkrantisth cha udana – air which rises from the throat and enters the head; jayat – from the conquest of; jala – water;

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externos. Por ejem-plo, se puede sopor-tar el contacto del agua a cualquier temperatura o los pinchazos de espi-nas; se puede cami-nar sobre superficies inestables e incluso sentirse ligero como un globo.

física 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 – andBy 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.

41-Por dominio del samyama el cuerpo resplandece.

III. 40 Por el dominio de samâna se pueden experimentar sensaciones de calor excesivo.

III.40.- Con el dominio del aliento regulador (a través del autocontrol) se logra una luminosidad incandescente (para el cuerpo).

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: samāna jayāj jvalanaṁBy mastery over the samana energy current comes radiance to surround the body.

samana-jayaj jvalanam samana- digestive energy ; jayat- conquest ; jvalanam- shining , burning, blazing, with firey glowBy conquest of the samana digestive force, a yogi’s psyche blazes or shines with a fiery glow.

42-Por samyama en la relación al oído y el espacio (hay) audición divina.

III. 41 Practicar samyâma sobre la relación entre el oído y el espacio desarrolla un extraordinario sentido de la audición.

III.41.- Dirigiendo (el autocontrol) hacia la relación entre el espacio vacío y el sentido del oído se logra clariaudiencia.

iii. 41 As a result of constraint upon the relation between the organ-of-hearing and the air, [there arises] the supernal-organ-of-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: śrotrā akāśayoḥ sa bandhaṁ sa yamādṁ divya śrotraṁ ṁBy samyama on the relationship between Akasha and the ear, supernormal hearing becomes possible.

shrotrakashayoh sanbandha-sanyamad divyam shrotram srotra-hearing sense; akasayoh – of space; sambandha- relationship; samyamat- from the complete restraint of the mento-emotional energy; divyam- divine, supernatural; srotram- hearing senseBy the complete restraint of the mento-emotional energy, while focusing on the hearing sense and space, a yogin develops supernatural and divine hearing.

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43-Por samyama el relación al cuerpo y akasha, y fusionando la mente con la suavidad del algodón, existe atravesar el espacio.

III. 42 Por la práctica de samyama sobre la relación 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 algodón, puede conseguirse el conocimiento del desplazamiento en el espacio.

III.42.- Dirigiendo el autocontrol hacia la relación entre el espacio vacío y el cuerpo, y mediante la identificación enstática con la ligereza del algodón 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: kāyā akāśayoḥ sa bandhaṁ sa yamāl laghuṁ tūla samāpatteś cā akāśa gamanaṁBy samyama on the relationship between the body and akasha, lightness of cotton fiber is attained, and thus traveling through the ether becomes possible

kayakashayoh sanbandha-sanyamat laghu-tula-samapattesth chakashagamanam kaya – body; akasayoh- of the sky, atmosphere; samyamat- from the complete restraint of the mento-emotional energy; laghu – light; tula- cotton fluff; samapatteh – of meeting, of linking; ca- and; akasa- atmosphere; gamanam- going through, passing throughBy 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.

44-En el estado de mahavideha son inconcebibles y están fuera del radio del cuerpo, en donde la cubierta de la luz es destruida.

III. 43 Con el estudio de estos fenómenos y con el desarrollo de las condiciones en las que la mente no comete error de percepción aparece una facultad extraordinaria que permite sondear la mente de los demás. También se reducen las nubes que oscurecen la percepción correcta.

III.43.- Por medio del profundo proceso mental incorpóreo (sin conexión 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 akalpitā v ttirṛ mahā videhā tataḥ prakāśā avara aṇ k ayaṣ ḥBeyond 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

bahir akalpita vrittir maha-videha 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, removalBy the complete restraint of the mento-emotional energy

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consciousness itself removes the veil that covers the light of cosmic intelligence.

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.

45-La maestría sobre los bhutas se obtiene por samyama sobre los estados burdos, sutiles e interpenetrantes y sobre el propósito de los bhutas.

III. 44 La práctica 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 física, la naturaleza esencial, la forma sutil, su conexión 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.

5 These Five Forms Are The Gross Nature, The Elemental Form, The Quality, The Pervasiveness And The Basic Purpose.

3.45: sthūla svarūpa sūksmā anvayārtha vattva sa yamād bhūtaṁ jayaḥSamyama on the essential nature (gross and subtle), interrelatedness and functionof the elements; one sees the essence of all elements of nature.

sthula-svarupa-sukshmanvayarthavattva-sanyamad 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 – conquestBy 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.

46-De allí surge la aparición del anima (y otros poderes),la perfección del cuerpo y la no obstrucción de las funciones del cuerpo (fluye).

III. 45 Cuando los elementos son dominados ya no se es perturbado por ellos. El cuerpo alcanza la perfección y ya son posibles capacidades extraordinarias.

III.45.- En consecuencia, (del dominio de los elementos) surge (la facultad paranormal de) la miniaturización (y otras facultades físicas similares), y la perfección 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 imādiṇ prādur bhāvaḥ kāya sa pat tadṁ dharmā nabhighātaś caWhen the elements are mastered one is no longer disturbed by them. From this mastery comes manifestation of the

tato 'nimadi-pradurbhavah kaya-sanpat tad-dharmanabhighatash 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 –

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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.

attributes, functions; anabhighatah- non–obstruction; ca- andFrom minuteness and other related mystic skills come the perfection of the subtle body and the non-obstructions of its functions.

47-La perfección del cuerpo físico incluye la belleza, la gracia, la engreí y la dureza.

III. 46 La perfección del cuerpo se traduce en bellos rasgos, encanto a los ojos de los demás, firmeza y fuerza física inhabituales.

III.46.- (Esta) perfección corporal (se traduce en belleza) de forma, gracia (de movimientos), fuerza y resistencia extremas.

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: rūpa lāva yaṇ bala vajrasa hananatvṁāni kāya sa patṁBeauty, grace, strength and fi rm durability constitute bodily perfection.

rupa-lavanya-bala-vajra-sanhananatvani kaya-sanpat rupa – beautiful form; lavanya – charm; bala – mystic force; vajra - diamond-like, infallible; samhananatvani – definiteness, hardness; kaya – subtle body; sampat – perfectionBeautiful form, charm, mystic force, diamond-like definition come from the perfection of the subtle body.

48-El dominio de los órganos sensitivos se obtiene por samyama sobre el poder de conocimiento, la naturaleza real, el egoísmo, toda interpretación y toda propósito.

III. 47 El dominio de los sentidos se adquiere por la práctica 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 captación, la auténtica naturaleza, la individualidad, su interconexión 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: graha aṇ svarūpā asmitā anvayārthavattva sa yamād indriyaṁ jayaḥMastery over the senses is achieved through direct perception of the senses observing their related objects, how such objects are understood, the cognitive

grahana-svarupasmitanvayarthavattva-sanyamad indriya-jayah grahana – sensual grasping; svarupa – own form; asmita –identification; anvaya – connection, association; arthavatva – value, worth; samyamat – from the continuous effortless linkage ofthe attention; indriyajayah- the mastery of the sensual energy by psychological control From the continuous effortless

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la mente y "Lo que percibe" están en relación mutua y sobre lo que resulta de dicha percepción.

relationship with the object, how the object, the senses, the mind and the Seer are interrelated; and what results from such perception.

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.

49-De allí siguen la velocidad de la mente, libertad de cualquier medio o instrumento, y la conquista de las limitaciones de prakriti.

III. 48 Entonces la reacción de los sentidos será tan rápida como la de la mente. Éstos percibirán con agudeza y la persona será capaz de influir en las características de los elementos.

III.48.- Así (con el dominio de los sentidos, se obtiene el poder paranormal que permite) el desplazamiento (mental) instantáneo, la percepción 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 central-organ, 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 manojavitvaṁ vikara abhāvaṇ ḥ pradhāna jayaś caWhen 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.

tato manojavitam vikarana-bhavah 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 – andSubsequently, 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.

50-Solo por conocimiento de la conciencia de la diferencia entre chitta y purusha sobreviene la supremacía sobre todos los estados y formas de la existencia y

III. 49 Cuando se llega a una comprensión 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 supremacía 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 ā anyatāṣ khyātimātrasya sarva bhāvā dhi hāt tvaṣṭ ṛ ṁ sarva jñātrtva caṁOne who realizes the distinction between

sattva-purushanyata-khyati-matrasya sarvabhavadhishthatritvam sarvajnatritvam cha sattva – clarifying perception of material nature; purusa – the spiritual personality; anyata – other than distinct from; khyatimatrasya = khyati

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omnisciencia. nos afecta. Así la mente pasa a ser un instrumento perfecto para la percepción sin defecto de todo lo que debe ser conocido.

conocimiento de la diferencia entre la luminosidad mental y el sí 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 – andOnly 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.

51-Por vairagya aún teniendo en cuenta eso(los poderes),la semilla del defecto es destruida y se obteine kaivalya.

III. 50 La libertad, fin último del Yoga, sólo se alcanza si se abandona el deseo de adquirir conocimientos extraordinarios y si se domina totalmente la fuente de los obstáculos.

III.50.- Además, con el desapego de lo anterior (del conocimiento de la diferencia), se destruye la fuente de la imperfección 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 vairāgyād api dosa bīja k ayeṣ kaivalyaṁBy non-attachment to even omniscience, the seed of bondage is destroyed. Then follows kaivalya, liberation.

tad-vairagyad api dosha-bija-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 itselfNota 1

52-Habiendo sido invitado por los devatas no debe haber ni apego ni orgullo, por la posibilidad de que se

III. 51 La tentación de aceptar la consideración social, consecuencia de los conocimientos adquiridos por

III.51.- El sentimiento de atracción hacia la consideración 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: sthāny upanimantra eṇ sa ga smayāṅ kara a punarṇ ṁ ani a prasa gātṣṭ ṇAny invitation to

sthany-upanimantrane sangha-smayakaranam punar anishtaprasangat sthani – person from the place a yogi would then attain if his material body died;

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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 obstáculos que se levantan a lo largo de la vía que conduce al estado de Yoga.

vuelta a (enfrentarse con) los obstáculos.

involves possibility of undesirable consequences.

Of Evil Contacts Remains Possible.

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 friendlinessOn 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.

53-A través de samyama en el momento y su orden de sucesión, 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 sucesión (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: k a a tatṣ ṇ kramayoḥ sa yamādṁ vivekaja jñānaṁ ṁBy samyama on the present moment one can discriminate true knowledge from the false.

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 - knowledgeBy 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.

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54-De allí proviene el conocimiento de dos objetos similares que no son distinguibles por tipo de nacimiento, características y posición, porque son indefinidos.

III. 53 Esta claridad permite diferenciar objetos, incluso cuando la diferencia no es, aparentemente, muy clara. Una semejanza aparente no debería desviarnos de la percepción diferenciada de un objeto elegido.

III.53.- De ahí (de la sabiduría discriminadora) se deriva la experiencia de distinción entre (cosas) similares que no se pueden diferenciar por su posición, sus características 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 deeper-knowledge 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: jāti lak anaṣ desair anyatā navacchedāt tulyayos tataḥ pratipattiḥWith 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 –perceptionSubsequently, 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.

55-El conocimiento trascendental incluye el conocimiento de todos los objetos mas allá de todos los órdenes de sucesión, y nace de viveka. Eso es todo.

III. 54 Una claridad tal no excluye ningún objeto, ninguna situación particular, ningún momento. Esta no es resultado de la lógica ordenada. Es inmediata, espontánea 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 instantáneo (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: tārakaṁ sarva vi ayaṣ ṁ sarvathā vi ayaṣ ṁ akrama ce tiṁ vivekaja jñānaṁ ṁThis direct knowing is comprehensive and transcendent. It is the pristine truth arising from unconditioned and undivided intelligence in the eternal present.

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 –

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knowledgeThe 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 iluminación de purusha y chitta.

III. 55 La libertad es aquella situación en la que la mente está en identidad total con "Lo que percibe".

III.55.- En consecuencia, cuando la luminosidad mental y el sí mismo alcanzan la misma pureza, se produce el Aislamiento Trascendental.

iii. 55 When the purity of the sattva and of the Self are equal there is Isolation.

55. (Whether secondary 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 puru ayoṣ ḥ śuddhisā yeṁ kaivalyaṁWhen the mind (buddhisattva) attains the same purity as the Self (Purusha), there is liberation (kaivalya).

sattva-purushayoh shuddhi-samye kaivalyam sattva – intelligence energy of material nature; purusaya- of the spirit; suddhi- purity; samye- on being equal; kaivalyam – total separation from the mundane psychologyWhen 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 sánscrito aparece 55 aforismos y en otras 56.

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KAIVALYAPÂDAH KAIVALYA PAADAEl libro del aislamiento

trascendental

BOOK FOURTH—ISOLATION

BOOK IVON THE SELF-IN-

ITSELF OR LIBERATION

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 genética, el empleo de plantas (como está prescrito en los Vedas), la recitación de encantamientos, la práctica rigurosa de austeridades y por ese estado de la mente que permanece en contacto con su objeto, sin distracciones (samâdhi).

IV.1.- Las capacidades paranormales pueden ser de nacimiento o adquirirse con alucinógenos (hierbas), recitación de encantamientos, ascetismo o interiorización profunda.

Substances and subconsciousness iv. 1-13. Correspondence between imperceptible forms of substance and latent-impressions of concentrated states.iv. 1 Perfections proceed from birth or from drugs or from spells or from self-castigation or from concentration,

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.

4.1: janmau adhiṣ mantra tapaḥ samādhijāḥ siddhayaḥSiddhis are gained through birth, specific herbs, mantras, austerities, or samadhi.

janmaushadhi-mantra-tapah-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 skillsThe 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 transformación 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 características 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: jāty antara pari amaṇ ḥ prak tyā apūrātṛSpiritual 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 saturationThe transformation from one category to another is by the saturation of the subtle material nature.

3-La causa instrumental no agita las diversas tendencias naturales sino que simplemente remueve los obstáculos como un granjero.

IV. 3 Pero tal inteligencia sólo puede retirar los obstáculos 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 modificación de los obstáculos, igual que (actúa) un campesino (retirando los obstáculos 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 evolving-cause] 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: nimittaṁ aprayojakaṁ prak tīnā vara aṛ ṁ ṇ bhedas tu tataḥ k etrikavatṣIncidental 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.

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 farmerThe motivating force of the subtle material energy is not used except for the disintegration of

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impediments, hence it is compared to a farmer.

4-Las mentes creadas están libres solo de egoísmo.

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 may result from the sense-of-personality and from this alone,

4. All created minds are constructed from pure I-sense.

4 The I Am Consciousness Is Responsible For The Creation Of The Organs Through Which The Sense Of Individuality Is Enjoyed.

4.4: nirmā a cittānyṇ asmitā mātrātMind is created from ego-sense alone.

nirmana-chittany asmita-matrat nirmana – producing, creating, measuring, fabricating; cittani – regions within in the mento-emotional 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.

5-La mente dirige las numerosas mentes (creadas) en conexión con las diferentes actividades.

IV. 5 Esta influencia depende también del estado de quien la recibe.

IV.5.- Solo la mente (creadora de las conciencias que se desarrollan) gobierna la variada actividad (de éstas).

iv. 5 "While there is a variety of actions, the mind-stuff 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: prav tti bhedeṛ prayojaka cittaṁ ṁ ekam aneke āṣ ṁAlthough there are numerous, diverse, active minds, they all have one identical 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 numberlessThe one mento-emotional energy is that which is very much used in numberless different dispersals of energy

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6-De ellas, la nacida de la meditación está libre de impresiones.

IV 6 La influencia sobre otro de aquél cuya mente haya alcanzado el estado de dhyâna, nunca puede aumentar la ansiedad u otros obstáculos. De hecho se reducen.

IV.6.- Allí (entre las distintas conciencias que coexisten), la (conciencia) que proviene de la meditación 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 dhyānajam anāśayaṁOf 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.

7-Las acciones de los yoguis no son ni blancas ni negras, de todos los demás son de tres maneras.

IV. 7 Y estas personas actúan sin motivación alguna, mientras que otras personas, igualmente dotadas de facultades excepcionales, actúan con algún que otro móvil.

IV.7.- Las acciones del yogui (cuya conciencia proviene de la meditación) 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: karmā aśukla k a yoginasṛṣṇ ṁ trividham itare āṣ ṁTh e actions of the yogi are neither pure nor impure; but the actions of others are driven by three forces.

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.

8-De allí surge la manifestación de los deseos potenciales según su maduración solamente.

IV. 8 Porque la tendencia de la mente a actuar basándose en los cinco obstáculos, como la comprensión 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 vipākā anugunānā evāṁ abhivyaktir vāsanānāṁFrom these karmas, impressions and limitations proceed

tatas tad-vipakanugunanam evabhivyaktir vasananam tatah – subsequently; tad – that, those; vipaka – development, fruition; anugunanam – of the corresponding features; eva

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sido eliminada. Estos obstáculos reaparecerán en el futuro y producirán 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 mento-emotional energy.

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 están fuertemente unidas. Esta unión 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 razón de clase, lugar y tiempo, se suceden lógicamente (entre si) pues poseen la misma apariencia que la memoria.

iv. 9 There is an uninterrupted-causal-relation [of subconscious-impressions], although remote in species and point-of-space and moment-of-time, by reason of the correspondence between memory and subliminal-impressions,

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: jāti deśa kāla vyavahitānā apyṁ ānantarya sm tiṁ ṛ sa skārayorṁ ekarūpatvātMemory and latent impressions are magnetically linked. Th is cause and effect link remains even through intervals of time, place or context.

jati-desha-kala-vyavahitanam apy anantaryam smriti-sanskarayor 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.

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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 épocas. Por consiguiente, estas impresiones no pueden atribuirse a una época 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 [subconscious-impressions] have no beginning [that we can set in time], since desire is permanent,

10. Desire for self-welfare 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: tāsāṁ anāditva cāśi oṁ ṣ nityatvātTh 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.

11-Dado que la causa y el efecto, el soporte y el objeto están ligados, con su desaparición eso también desaparece.

IV. 11 Estas tendencias son simultáneamente mantenidas y protegidas por las comprensiones defectuosas, por los estímulos externos, por el apego a los frutos de la acción y por la cualidad de la mente que alienta la hiperactividad. Su reducción convierte automáticamente 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 [subconscious-impressions] 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 phalā aśrayā ala banaiṁ ḥ sa g hītatvādṁ ṛ e āmabhāve tadṣ abhāvaḥTh e tendency to avidya and suffering is held together by cause, effect, basis and support. When this coherency no longer exists, the tendencies vanish.

hetu-phalashrayalambanaih 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.

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 manifestación)

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 Present Exist In Reality.

13 The Form

4.12: atītā anāgataṁ svarūpato sty adhva bhedād dharmā āṇ ṁ

atitanagatam svarupato 'sty adhva-bhedad dharmanam atita – the past; anagatam – the future; svaruptah – true

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estas cosas sean o no evidentes depende de la dirección del cambio.

depende de la dirección en (la disposición) de las características (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 characteristicsThere is a true form of the past and future denoted by the different courses of their characteristics.

13-Ya sea manifestados o no manifestados, ellos son de la naturaleza de las gunas.

IV. 13 Que se manifiesten o no las características particulares depende de las mutaciones de las tres cualidades.

IV.13.- Estas (las características de los objetos), manifestadas o no, son de la naturaleza de los constituyentes fundamentales.

iv. 13 These [external-aspects with the three time-forms] 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 sūk māṣ gu ātmānaṇ ḥCharacteristics of objects, whether subtle or manifest are determined by the nature of the gunas.

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.

14-La esencia del objeto se debe a la unicidad de transformación de las gunas.

IV. 14 Las características 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 único.

Polemic against Idealismiv. 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: pari āmaiṇ akatvād vastu tattvaṁTh e essential quality of any object consists in the uniqueness of proportions of the three gunas.

parinamaikatvad vastu-tattvam 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.

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15-Por la igualdad de objeto y diferencia de mente sus caminos están separados.

IV. 15 Las características de un objeto aparecen de forma diversa, según 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-of-existence,

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 sā yeṁ citta bhedāt tayor vibhakta panthāḥ ḥTh 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 – mento-emotional 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 proporción no depende de chitta; ¿qué le pasaría si al objeto de percepción si el medio para conocerlo no se encuentra allí?

IV. 16 Si el objeto no fuese más que la concepción mental de alguién en particular, ¿existiría dicho objeto en ausencia de dicha percepción?

IV.16.- (El objeto) no depende de una sola mente pues, si no se validase su conocimiento por tal mente, ¿de qué se trataría?

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 tadṁ apramā akam tadāṇ ki syātṁTh 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 person’s mento-emotional perception. Otherwise, what would happen if it were not being perceived by that one person?

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17-La mente necesita la reflexión del objeto para su conocimiento.

IV. 17 Que un objeto sea o no percibido depende tanto de su accesibilidad como de la motivación de la persona.

IV.17.- Por tanto, la cosa resulta conocida o desconocida según 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 uparāgā pek itvāc cittasyaṣ vastu jnata jñātaṁThings 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 mento-emotional energy; vastu – object; jnata –known; ajnatam - unknown An object is known or unknown, all depending on the mood and expectation of the particular mento-emotional 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 sí 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-no-mutations.

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: sadā jñātāś citta v ttayas tatṛ prabho puru asyāḥ ṣ apari āmitvātṇThe divine unchanging Self is the knower of the changing impressions of the mind.

sada jnatasth chitta-vrittayas tat-prabhoh purushasyaparinamitvat sada – always; jnatah- known; citta- mento-emotional energy; vrttayah- the operations;tat- that; prabhoh- of the governor; purusasya – of the spirit; aparinamitvat – due to changelessnessThe operations of the mento-emotional energy are always known to that governing because of the changelessness of that spirit.

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19-Ese chitta no está auto-limitado porque es el sujeto del conocimiento y la percepción.

IV. 19 Además, la mente es parte de lo que es percibido y no tiene, por sí misma, el poder de percibir.

IV.19.- (El complejo mental) no se percibe a sí mismo, pues también él es algo percibido.

iv. 19 It does not illumine itself, since it is an object-for-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 svābhāsaṁ d śyatvātṛThe mind is not self-luminous because it is a knowable object.

na tat svabhasam drishyatvat na – not; tat-that; svabhasam- self-illuminative; 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.

20-Y no puede haber comprensión de ambos simultáneamente.

IV. 20 La premisa según la cual la mente podría jugar dos papeles es insostenible, porque la mente no puede fabricar y ver lo que fabrica a la vez.

IV.20.- (El complejo mental) no puede ser consciente de todo (de sí 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 bhayā anavadhāra aṇ ṁAwareness cannot perceive both subject and object simultaneously.

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.

21-Si el conocimiento de una mente por otra aceptado, entonces habría conocimiento de conocimientos guiando al absurdo y a la confusión de memoria.

IV. 21 En una persona que poseyera tal serie de mentes de existencia momentánea, habría desorden y dificultad para mantener una memoria coherente.

IV.21.- Si lo que se conoce fuese conocido (por otra idea), también lo sería por ideas sucesivas, con lo que se produciría una confusión 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.

4.21: cittā antara d śye buddhiṛ buddher atiprasa ga sm tiṅ ḥ ṛ sa karaś caṁWe cannot assume that a second mind illuminates our thinking mind, else a confusion of memory occurs.

chittantara-drishye buddhi-buddher atiprasangah smriti-sanskarah cha cittantara – drsye = citta – mento-emotional energy + antara- another person + drsye – in the perception of; buddhi-buddher = buddhi- the 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-

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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 través del auto-conocimiento 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 está en relación 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 sí mismo) cuando el discernimiento se vuelve consciente de su propia forma (se disuelve en sí 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 a kramāyās tadṁ ākārā pattau sva buddhi sa vedanaṁ ṁSelf-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; buddhi- intellect organ; samvedanam - perceptionThe perception of its own intellect occurs when it assumes that form in which there is no movement from one operation to another.

23-La mente que está coloreada por el observador y el observado aprehende todo.

IV. 23 Así pues, la mente sirve para dos propósitos: presentar el mundo exterior a "Lo que percibe" y también reflejar o presentar "Lo que percibe" a sí mismo, para su propia iluminación.

IV.23.- Cuando el complejo mental (resulta coloreado) por el observador y lo observado, (posee) todo su significado (razón de ser).

iv. 23 Mind-stuff affected by the Seer and by the object-for-sight [leads to the perception of] all intended-objects.

23.The mind-stuff being affected by the Seer and the seen, is all-comprehensive.

8 Then The Mind Stuff, Reflecting Both The Knower And The Knowable, Becomes Omniscient.

4.23: draṣṭṛ d śyoparaktaṛ ṁ citta sarvārthaṁ ṁThe mind colored by both the seer and the thing seen, knows all.

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.

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24-A pesar de estar clasificada en innumerables vasanas, actúa para el purusha porque trabaja en asociación.

IV. 24 Aunque la mente haya acumulado varias impresiones de diversos tipos, está continuamente a disposición 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) actúa 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 subconscious-impressions, 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 asa khyeyaṁ vāsanābhiś cittam api parāthaṁ sa hatya kāritvātṁTh e mind, though variegated by innumerable tendencies, exists for another in association.

tad asankhyeya-vasanabhish chitram api parartham sanhatya-karitvat tat – that; asankhyeya – innumerable; vasanabhih – subtle impressions; citram – diversified; api – even, although; parartham – for another’s sake; samhatya – because of it Although the mento-emotional energy is diverse by innumerable subtle impressions, it acts for the sake of another power because of it’s proximity to that other force.

25-Para aquel que ve la distinción, la percepción de la autoconciencia cesa completamente.

IV. 25 Una persona que posee una claridad extraordinaria está libre del deseo de conocer la naturaleza de "Lo que percibe".

IV.25.- La sensación 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: viśe a darśinaṣ ātmabhāva bhāvanā viniv ttiṛ ḥWhen one sees the distinction between mind and the Self, confusion ceases about the nature of the Self.

vishesha-darshina atma-bhava-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 energyThere is total stopping of the operations of mento-emotional energy for the person who perceives the distinction between feelings and the spirit itself.

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26-Entonces,realmente la mente se inclina hacia la discriminación y dirigiéndose a kaivalya.

IV. 26 Y su claridad les lleva hacia su único centro de interés: alcanzar un estado de libertad y permanecer en él.

IV.26.- Entonces (cuando se comprende la diferencia), el complejo mental tiende hacia la discriminación y se encamina hacia el Aislamiento Trascendental.

iv. 26 Then the mind-stuff is borne down to discrimination, onward towards Isolation,

26. (Then) The mind inclines towards discriminative 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: tadā vivekani naṁ ṁ kaivalya prāgbhāra cittaṁ ṁTh 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 forceThen, indeed, the mento-emotional force is inclined towards discrimination and gravitates towards the total separation from the mundane psychology.

27-Durante el estado de discriminación (viveka) o discernimiento, surgen otros pratyayas debido a las impresiones pasadas.

IV. 27 En la hipótesis, poco probable, de que se desviase de este objetivo, las impresiones perturbadoras del pasado amenazan con reaparecer.

IV.27.- Aún 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: tacchidre uṣ pratyayā antarā iṇ sa skārebhyaṁ ḥDistractions may arise from past impressions, interrupting the practice of discriminative knowledge.

tach-chidreshu pratyayantarani sanskarebhyah tat- that; chidresu – in the relaxation of the focus; pratyaya – conviction or belief as mind content, inlaid impression in the mento-emotional energy; antarani – in between, interval; samskarebhah - from the subtle impressionsBesides that, in the relaxation of the focus, other mind contents arise in the intervals. These are based on subtle impressions.

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28-La remoción de éstos (pratyayas) es prescrita como la destrucción de los kleshas .

IV. 28 No hay que transigir ante los errores, por pequeños que sean, porque perjudican tanto como los cinco obstáculos.

IV.28.- La cesación de éstas (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: hānam e āṣ ṁ kleśavad uktaṁTh 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.

29-Cuando no queda interés, aún en la mas elevada meditación, el dharmamegha samadhi se desarrolla a cuenta de la completa discriminación (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 interiorización suprema con abundancia de virtudes (santidad) sigue a la sabiduría nacida del discernimiento en aquellos que renuncian incluso a la investigación 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: prasa khyāne pyṁ akusīdasaya sarvathā viveka khyāter dharma megha samādhiḥ ḥDisinterest even in the highest knowledge, and immersion in Self-awareness, brings a state of samadhi like a rain of virtue.

prasankhyane 'py akusidasya sarvatha viveka-khyater dharma-meghah 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; Samadhi- continuous 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

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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 nature’s way of acting for beneficial results.

30-Posteriormente surge la libertad de los kleshas y karmas.

IV. 30 Este es verdaderamente, el estado desembarazado de acciones basadas sobre los cinco obstáculos.

IV.30.- De esta forma (con la interiorización suprema) se destruyen las consecuencias de las acciones basadas en las causas de aflicción.

iv. 30 Then follows the cessation of the hindrances and of karma,

30. From that, afflictions and actions cease.

15 When This Stage Is Reached, Then The Hindrances And Karma Are Overcome.

4.30: tata kleśaḥ karma niv ttiṛ ḥFrom this there follows freedom from karma and kleshas.

tatah klesha-karma-nivrittih 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.

31-Entonces,debido a la remoción 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 percepción, todo es conocido, ya no queda nada por conocer.

IV.31.- De esta forma, con la destrucción de todo obstáculo e impureza, lo comprendido (se vuelve) insignificante (en relación 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: tadā sarvā vara aṇ malāpetasya jñānasyā nantyāj jñeyam alpaṁTh en all the veils and impurities of infi nite conscious intelligence are totally removed. Whatever remains to be known is insignificant.

tada sarvavarana-malapetasya 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

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impurities, that which can be known through the mento-emotional energy, seems trivial in comparison to the unlimited knowledge available when separated from it.

32-Recién entoces habiendo cumplido su propósito y después 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 identificación enstática (correspondiente a esta interiorización suprema) desaparece el proceso de transformación de los elementos constitutivos esenciales, al haberse aprehendido su significado.

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: tataḥ k tārthānāṛ ṁ pari āma kramaṇ samāptir gu ānā .ṇ ṁTh 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, altera-tion; karma – a step, succe-ssion, progression, process of development; samaptir = samaptih – end conclusions; gunanam – of the influence of the subtle material natureThus, the subtle material nature, having fulfilled its purpose, its progressive alterations end.

33-Krama es el proceso correspondiente a los momentos,incorporados en el final.

IV. 33 Una secuencia consiste en la sustitución de una característica por otra que le sigue. Está ligada al momento. la sustitución de unas características por otras es, igualmente, la base del momento.

IV.33.- La sucesión 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. 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: k a aṣ ṇ pratiyogī pari āmāṇ parānta nirgrāhyaḥ kramaḥTh e sequence referred to previously is an uninterrupted succession of moments. Change is recognized at the end of the sequence.

kshana-pratiyogi parinama paranta-nirgrahyah kramahksana – moment; pratiyogi - corresponding, being a co-unter-part; parinama - chan-ge, alteration; aparanta - the end; nirgrahyah - clear-ly perceived; kramah-processThe process, of which moments are a counterpart, and which causes the alterations, comes to an end and is clearly perceived.

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34-Kaivalya es la involución de las gunas debido al cumplimineto de su propósito,o es la restauración 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 más a la mente a reaccionar. Es la libertad. En otras palabras, "Lo que percibe" se presenta sin ninguna coloración de la mente.

IV.34.- El Aislamiento Trascendental supone la involución de los elementos primeros de la naturaleza, los cuales han perdido todo sentido para el sí mismo, o también la conciencia-energía 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: puru ārthaṣ śunyānāṁ gunānā pratiṁ prasavaḥ kaivalya svarūpaṁ prati hā vāṣṭ citiśakter itiTh 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, immersedin itself.

purushartha-shunyanam gunanam pratiprasavah kaivalyam svarupa-pratishtha va chiti-shakter iti purusartha- the aims of a human being; sunyanam- devoid of; gunanam- of the influences of material nature; pratiprasavah- re-absorption, retrogression, neutralization; kaivalyam- separation 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 yogi’s 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