se (WP) - The Arlington Center

1 &. The Yoga-S tra of Pata jali sanskrit -English Translation & Glossary Chip Hartranft Table of contents sanskrit pronunciation guide Page 3. sanskrit -English translation 4. sanskrit -English glossary 71. Bibliography 84. About the author 86. Copyright 2003. All Rights Reserved sanskrit pronunciation guide sanskrit 's breadth of expression comes in part from using the entire mouth for pronunciation , and from elongating accented vowels. With an alphabet of 49. letters, it has several different versions of familiar sounds such as n' and s', each issuing from a different part of the mouth. For this reason, diacritical marks are generally used to indicate how and where a consonant or vowel should be sounded. a short - pronounced like u' in hut long - pronounced like a' in ah i short - pronounced like i' in in long - pronounced like ee' in see u short - pronounced like u' in pull long - pronounced like u' in dude e long - pronounced like e' in grey ai, ay long - pronounced like ai' in aisle o long - pronounced like o' in over au long - pronounced like au' in Audi cerebral, pronounced like r' in Scots rip, hurt nasalized like n' in uncle a soft echo of the preceding vowel, like aha'.

2 K, kh, g, gh, gutturals, arising from the throat c, ch, j, jh, palatals, arising from the back of the palate , h, , h, cerebrals, with tongue touching the roof of the mouth t, th, d, dh, n dentals, with tongue touching the back of the teeth p, ph, b, bh, m labials, arising from the lips c palatal, pronounced like ch' in chutney v labial, pronounced at start of a word like v' in volcano v labial, may be pronounced in middle of a word like w' in won palatal, pronounced like sh' in shutter cerebral, pronounced like sh' in rimshot, tongue turned back pronounced like ni' in onion j pronounced like gn' in igneous k pronounced like ksh' in buckshot The Yoga-S tra in sanskrit -English Translation . Sam dhi-p da . I. Integration . atha yog nu sanam atha = now yoga = process of yoking; union nu sanam = teaching, exposition Now, the teachings of yoga. % % . yoga citta-v tti-nirodha . yoga = process of yoking; union citta = consciousness v tti = patterning, turnings, movements nirodha = stilling, cessation, restriction Yoga is to still the patterning of consciousness.

3 Tad dra u svar pe vasth nam tad = then dra u = seer, witness, pure awareness svar pe = own essence, identity avasth nam = state of abiding Then, pure awareness can abide in its very nature. % &. v tti-s r pyam itaratra v tti = patterning, turnings, movements s r pyam = identification, conformity itaratra = otherwise Otherwise, awareness takes itself to be the patterns of consciousness. % . v ttaya pa catayya kli kli . v ttaya = patterning, turnings, movements pa catayya = fivefold kli a = hurtful akli = benign There are five types of patterns, including both hurtful and benign. @ . pram a-viparyaya-vikalpa-nidr -sm taya . pram a = right perception viparyaya = misperception, error vikalpa = conceptualization nidr = sleep sm taya = memory, remembering They are right perception, misperception, conceptualization, deep sleep, and remembering. ' . pratyak num n gam pram ni pratyak a = percept, sensory input anum na = inference gam = testimony from a teacher or traditional texts pram ni = accurate perception Right perception arises from direct observation, inference, or the words of others.

4 @ fl . viparyayo mithy j nam atad-r upa-prati ham viparyaya = misperception, error mithy = false j nam = knowledge atad = not that r upa = form prati ham = based on Misperception is false knowledge, not based on what actually is.. abda-j n nup t vastu- nyo vikalpa . abda = verbal, linguistic j na = knowledge anup t = following, relying upon vastu = object, substance nya = empty vikalpa = conceptualization Conceptualization derives from linguistic knowledge, not contact with real things. % @ . abh va-pratyay lamban v ttir nidr . abh va = non-existence, non-becoming pratyaya = perception, thought, intention, representation lamban = resting on v tti = patterning nidr = sleep Deep sleep is a pattern grounded in the perception that nothing exists.. anubh ta-vi ay sampramo a sm ti . anubh ta = experienced vi aya = object (of experience), phenomenon asampramo a = not allowing to steal away sm ti = memory, remembering Remembering is the retention of experiences.

5 Abhy sa-vair gy bhy tan-nirodha . abhy sa = practice, action, method vair gy bhy = dispassion, non-reaction, non-attachment tad = these nirodha = stilling, cessation, restriction Both practice and non-reaction are required to still the patterning of consciousness. & . tatra sthitau yatno bhy sa . tatra = in that sthitau = stability, steadiness yatna = sustained effort abhy sa = practice, action, method Practice is the sustained effort to rest in that stillness. @ @ . sa tu d rgha-k la-nairantarya-satk r sevito d ha-bh mi . sa = this tu = and, moreover d rgha = long k la = time nairantarya = continuously, uninterruptedly satk ra = skillfully, in the right way sevita = cultivated d ha = firmly bh mi = rooted, grounded And this practice becomes firmly rooted when it is cultivated skillfully and continuously for a long time. ~ . d nu ravika-vi aya-vit asya va k ra-sa j vair gyam d a = seen, perceptible anu ravika = heard, learned vi aya = object (of experience), phenomenon vit asya = without wanting or attachment va k ra = mastery, willing something to happen sa j = comprehension vair gyam = dispassion, non-reaction, non-attachment As for non-reaction, one can recognize that it has been fully achieved when no attachment arises in regard to anything at all, whether perceived directly or learned.

6 @ . tat param puru a-khy ter gu a-vait yam tat = this param = ultimate, highest, purest puru a = pure awareness khy te = clear seeing gu a = fundamental qualities of nature vait yam = without wanting or attachment When the ultimate level of non-reaction has been reached, pure awareness can clearly see itself as independent from the fundamental qualities of nature.. vitarka-vic r nand smit -r p nugam t sampraj ta . vitarka = analytical thinking vic ra = insight, reflection nanda = bliss, joy asmit = sense of self, I-am-ness r pa = form anugam t = going with, following, accompanying sampraj ta = cognitive At first, the stilling process is accompanied by four kinds of cognition: analytical thinking, insight, bliss, or feeling like a self. @ ~ . vir ma-pratyay bhy sa-p rva sa sk ara- e o nya . vir ma = cessation pratyaya = perception, thought, intention, representation abhy sa = practice, action, method p rva = earlier sa sk ara = latent impressions e a = store, residuum anya = other Later, after one practices steadily to bring all thought to a standstill, these four kinds of cognition fall away, leaving only a store of latent impressions in the depth memory.

7 Bhava-pratyayo videha-prak ti-lay n m bhava = being, becoming pratyaya = perception, thought, intention, representation videha = bodiless prak ti = nature lay n m = clasped, merged Once the body is gone, and these latent impressions are dissolved in nature, they are inclined to be reborn. @ @ . raddh -v rya-sm ti-sam dhi-praj -p rvaka itare m raddh = faith v rya = energy, vigor sm ti = memory, mindfulness sam dhi = oneness, integration praj = wisdom p rvaka = preceded by itare m = others For all others, faith, energy, mindfulness, integration, and wisdom form the path to realization. ~ . t vra-samveg n m sanna . t vra = extremely samveg n m = intense, vehement sanna = near For those who seek liberation wholeheartedly, realization is near. & % . m du-madhy dhim tratv t tato pi vi e a . m du = mild madhya = moderate adhim tratv t = extreme, intense tata = therefore, from these api = also vi e a = difference, distinction How near depends on whether the practice is mild, moderate, or intense.

8 Vara-pra idh n d v . vara = divine ideal of pure awareness pra idh n t = surrender, dedication, application, alignment v = or Realization may also come if one is oriented toward the ideal of pure awareness, Isvara. @ . kle a-karma-vip k ayair apar m a puru a-vi e a vara . kle a = cause of suffering, corruption, hindrance, affliction, poison karma = action vip ka = ripening, fruition ayai = store, residuum apar m a = untouched, unaffected puru a = pure awareness vi e a = difference, distinction; exemplary, distinct vara = divine ideal of pure awareness Isvara is a distinct, incorruptible form of pure awareness, utterly independent of cause and effect, and lacking any store of latent impressions. & ~ @ . tatra nirati aya sarvaj atva-b jam tatra = there, in that nirati aya = incomparable, unsurpassed sarva = all j atva = knowing b jam = seed, source Its independence makes this awareness an incomparable source of omniscience.

9 @ . sa p rve m api guru k len navacched t sa = this, that p rve m = earlier api = also guru = teacher, mentor k lena = by time, temporally anavacched t = unbounded, continuous Existing beyond time, Isvara was also the ideal of the ancients.. tasya v caka pra ava . tasya = of this, that v caka = signifying, connoting pra ava = the syllable pronounced om Isvara is represented by a sound, om. @ . taj-japas tad-artha-bh vanam tad = that japa = repetition, intonation tad = its, that artha = meaning, purpose bh vanam = realizing, becoming Through repetition its meaning becomes clear.. tata pratyak-cetan dhigamo pyantar y bh va ca tata = therefore, from these pratyak = inward cetan = consciousness adhigama = attainment api = also antar ya = obstacle abh va = disappearance ca = and Then, interiorization develops and obstacles fall away. ~ @ % ' . vy dhi-sty na-san aya-pram d lasy virati-bhr nti-dar an labdha-bh mikatv navasthitatv ni citta- vik ep s te ntar y.

10 Vy dhi = sickness sty na = apathy san aya = doubt pram da = carelessness lasya = laziness avirati = sexual indulgence bhr nti = false dar ana = vision, perspective alabdha = failing to attain bh mikatva = developmental stages anavasthitatv ni = inconstancy, instability citta = consciousness vik ep = distraction, stirring up te = these antar y = obstacles Sickness, apathy, doubt, carelessness, laziness, hedonism, delusion, lack of progress, and inconstancy are all distractions which, by stirring up consciousness, act as barriers to stillness. @ ' . du kha-daurmanasy gam-ejayatva- v sa-pra v s vik epa-sahabhuva . du kha = distress, pain, suffering daurmanasya = depression a gam = limb ejayatva = trembling v sa = disturbed inhalation pra v s = disturbed exhalation vik epa = distraction, stirring up sahabhuva = accompanying When they do, one may experience distress, depression, or the inability to maintain steadiness of posture or breathing.