Yoga Sutras - 11 Translations

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Yogasuutra (Patañjali)

The Yoga Sutras of Patanjali

The Threads of Union

Le Yoga-Sûtra de Patañjali

possible errors in the Sanskrit have been clasped in {}, awaiting a judgement by an author.

  • With Avinash Chopde's ITRANS software and a matching font
    the romanized Sanskrit seen here can be displayed
    in the Devanagari Script. .. c.v..
  • The second Sanskrit version is from Ashok Aklujkar (1985), via Tom Ridgeway. (see Historical Appendix 2 -- on the second Sanskrit version, for details.). ||c.v||
  • The third Sanskrit version is from Raghavan Iyer,
    originally published in his magazine Hermes
    from May to August 1987. ...c.v....ri
The first English translation is by the pseudonymous Bon Giovanni c.v. The second English translation is by Rama Prasad, 1912,
via Harry Zingel. c.v.p The third English translation is by Raghavan Iyer, 1987. c.v.ri The fourth English translation is by DK via Alice Bailey. c.v.abdk The fifth English translation is by Sanderson Beck, 1996. c.v.sb The sixth English translation is by Samkhya-Yogacharya Swami Hariharananda Aranya - Published by Calcutta University Press c.v.hae Sutras de Patanjali (Traduction de l'appendice F du livre Yoga "Philosophy of Patanjali" Swami Hariharananda Aranya, Publie par Calcutta University Press) Collection des Aphorismes Yogis c.v.haf The second French translation -- 
Traduit par Wim van den Dungen,
Pascal van Dieren, Evelyne Philippaerts
et Dominique Wiche.
Anvers, 1997.
copyright globalprojects.org
(*) marque une claire différence avec la traduction Anglaise. c.v.Anvers The original Spanish file was by Fernando Maureira of Argentina.
This version has been corrected by Pedro Oliveira of Brazil. (Feb 2000) c.v-fmpo The second Spanish translation is by
Jose Antonio, joffroa@nexo.es. c.v.ja The third Spanish translation is by
a distinguished anonymous author. c.v.sp3
 

prathamaH samaadhi-paadaH

Part One - on Contemplations
The Problem of Union
Sur la Concentration
Samâdhi-Pâda (voie de l'union)
Meditation
Sobre el énstasis

  • atha yogaanushaasanam.h .. 1.1..
  • atha yogaanushaasanam ||1.1||
  • atha yoganushasanam ...1.1....ri
Now, instruction in Union. 1.1. Now a revised text of Yoga. 1.1.p OM. Now begins instruction in yoga. 1.1.ri AUM. The following instruction concerneth the Science of Union. 1.1.abdk Now union is explained. 1.1.sb Now then Yoga is being explained. 1.1.hae Maintenant le Yoga va etre expose. 1.1.haf définitions générales 

Ici commence un exposé sur le yoga. 1.1.Anvers 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. 1.1-fmpo A continuación se expone la enseñanza para (provocar) el estado unificado. 1.1.ja Ahora la enseñanza del yoga 1.1.sp3
  • yogashchittavR^ittinirodhaH .. 1.2..
  • yogash chitta-vR^itti-nirodhaH ||1.2||
  • yogash chitta-vritti-nirodhah ...1.2....ri
Union is restraining the thought-streams natural to the mind. 1.2. Yoga is the restraint of mental modifications. 1.2.p Yoga is the restraint of the modifications of the mind. 1.2.ri This Union (or Yoga) is achieved through the subjugation of the psychic nature, and the restraint of the chitta (or mind). 1.2.abdk Union is the control of the modifications of consciousness. 1.2.sb Yoga is the suppression of the modifications of the mind. 1.2.hae Le Yoga est la suppression des modifications de la pensee . 1.2.haf Le yoga est la restriction des fluctuations de (ou dans) la conscience. 1.2.Anvers Cuando cesa la agitación de la Mente (pensamientos, emociones y sensaciones fluctuantes) surge el estado real del "YOGA." 1.2-fmpo La unificación (se logra mediante la) abstracción de las fluctuaciones mentales. 1.2.ja El yoga es la detención de las funciones mentales 1.2.sp3
  • tadaa drashhTuH svaruupe.avasthaanam.h .. 1.3..
  • tadaa drashhTuH sva-ruupe '-vasthaanam ||1.3||
  • tada drashtuh svarupe 'vasthanam ...1.3....ri
Then the seer dwells in his own nature. 1.3. Then the seer stands in his own nature. 1.3.p Then the Seer is established in his own essential nature. 1.3.ri When this has been accomplished, the Yogi knows himself as he is in reality. 1.3.abdk Then the seer stands in its own form, 1.3.sb Then the Seer abides in Itself. 1.3.hae Alors l'observateur demeure en lui meme. 1.3.haf Dans ce cas, le voyant s'établit dans sa forme propre. 1.3.Anvers Entonces "QUIEN VE" queda establecido en su Naturaleza Original. 1.3-fmpo Entonces (en el estado unificado), el espectador se identifica con su naturaleza esencial. 1.3.ja Entonces la vidente (mente) reposa en sí misma 1.3.sp3
  • vR^ittisaaruupyam.h itaratra .. 1.4..
  • vR^itti-saaruupyam itaratra ||1.4||
  • vritti-sarupyam itaratra ...1.4....ri
Otherwise he is of the same form as the thought-streams. 1.4. Identification with modification elsewhere. 1.4.p Otherwise, there is self-identification with the mental modifications. 1.4.ri Up till now the inner man has identified himself with his forms and with their active modifications. 1.4.abdk at other times identified with the modifications. 1.4.sb At other times the Seer appears to assume the form of the modification of the mind. 1.4.hae A d'autres moments , l'observateur parait assumer la forme de la modification mentale. 1.4.haf Sinon, il existe conformité entre le voyant et ces fluctuations. 1.4.Anvers En los otros estados hay identificación con las fluctuaciones mentales (Vrittis) 1.4-fmpo En cualquier otro caso (fuera del estado unificado), (el espectador) se identifica con los procesos mentales. 1.4.ja En otro caso (el alma-mente) asume la misma forma de las funciones mentales 1.4.sp3
  • vR^ittayaH paJNchatayyaH klishhTaa aklishhTaaH .. 1.5..
  • vR^ittayaH pañchatayyaH klishhTaa aklishhTaaH ||1.5||
  • vrittayah panchatayyah klishtaklishtah ...1.5....ri
The thought-streams are five-fold, painful and not painful. 1.5. The modifications are five-fold, painful and not-painful. 1.5.p The mental modifications are fivefold and are painful or pleasurable. 1.5.ri The mind states are five, and are subject to pleasure or pain; they are painful or not painful. 1.5.abdk Modifications are of five kinds, painful and not painful: 1.5.sb They (modifications) fall into five varieties, of which some are 'Klista' and the rest 'Aklista'. 1.5.hae Elles (les modifications) ont cinq varietes, dont certaines sont Klista et d'autres Aklista 1.5.haf les cinq espèces de fluctuations 

Les fluctuations sont de cinq sortes, ayant les caractéristiques d'affliction ou de non-affliction. 1.5.Anvers Las principales fluctuaciones mentales (Vrittis) son cinco; 
las cuales se pueden dividir en dolorosas y no dolorosas. 1.5-fmpo Los procesos mentales son de cinco tipos; unos son positivos y otros negativos (para alcanzar el objetivo del Yoga). 1.5.ja Las funciones mentales son de cinco tipos y se distinguen en manchadas e inmaculadas 1.5.sp3
  • pramaaNaviparyayavikalpanidraasmR^itayaH .. 1.6..
  • pramaaNa-viparyaya-vikalpa-nidraa-smR^itayaH ||1.6||
  • pramana-viparyaya-vikalpa-nidra-smritayah ...1.6....ri
Right knowledge, wrong knowledge, fancy, sleep and memory. 1.6. Real Cognition, Unreal Cognition, Imagination, Deep Sleep and Memory. 1.6.p These are correct cognition, misconception, fantasy, sleep and memory. 1.6.ri These modifications (activities) are correct knowledge, incorrect knowledge, fancy, passivity (sleep) and memory. 1.6.abdk knowledge, error, imagination, sleep, memory. 1.6.sb (They are) Pramaana, Viparyaya, Vikalpa, (dreamless) sleep and recollection. 1.6.hae (Elles sont) Pramana, Viparyaya, Vikalpa, sommeil (sans reves), et souvenir . 1.6.haf Les fluctuations sont : la cognition valable, l'opinion erronée, la conceptualisation, le sommeil et la mémoire. 1.6.Anvers Estas cinco principales fluctuaciones mentales (Vrittis) son: 
Conocimiento correcto, conocimiento errado, Imaginación, Sueño y Memoria. 1.6-fmpo (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. 1.6.ja Medios de recto conocimiento, falsas concepciones, construcciones mentales, sueño y memoria 1.6.sp3
  • pratyakshaanumaanaagamaaH pramaaNaani .. 1.7..
  • pratyakshhaanumaanaagamaaH pramaaNaani ||1.7||
  • pratyakshanumanagamah pramanani ...1.7....ri
Right knowledge is inference, tradition and genuine cognition. 1.7. Perception, Verbal Cognition and Inference are real Cognitions. 1.7.p Correct cognition is based on direct perception, valid inference and verbal testimony. 1.7.ri The basis of correct knowledge is correct perception, correct deduction, and correct witness (or accurate evidence). 1.7.abdk Perception, inference, and testimony are knowledge. 1.7.sb (Of these) Perception, inference and testimony (verbal communication) constitute the Pramanas. 1.7.hae (De celles-ci) la Perception, l'inférence et le témoignage (la communication verbale) constituent les Pramanas. 1.7.haf Une cognition valable est basée sur la perception, l'inférence et le témoignage. 1.7.Anvers El conocimiento correcto proviene de las siguientes fuentes: 
Percepción directa, deducción o inferencia y testimonio o revelación. 1.7-fmpo (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. 1.7.ja Los medios de recto conocimiento son: la percepción directa, la inferencia y la autoridad 1.7.sp3
  • viparyayo mithyaaGYaanam.h atadruupapratishhTham.h .. 1.8..
  • viparyayo mithyaa-jñaanam atad-ruupa-pratishhTham ||1.8||
  • viparyayo mithya-jnanam atad-rupa-pratishtham ...1.8....ri
Wrong knowledge is false, illusory, erroneous beliefs or notions. 1.8. Unreal Cognition is the knowing of the unreal, possessing a form not its own. 1.8.p Misconception is illusory knowledge based upon what is other than itself. 1.8.ri Incorrect knowledge is based upon perception of the form and not upon the state of being. 1.8.abdk Error is false knowledge that is not formed from reality. 1.8.sb Viparyaya or illusion is false knowledge formed of a thing as other than what it is. 1.8.hae Viparyaya ou l'illusion est la connaissance fausse formée a partir d'un objet comme s'il fut autre. 1.8.haf Une opinion erronée est une connaissance fausse qui n'est pas basée sur l'apparence réelle de son objet. 1.8.Anvers El conocimiento errado es una concepción falsa de una idea o un objeto cuya naturaleza real no se corresponde a ese concepto. 1.8-fmpo (Los procesos mentales basados en) el conocimiento erróneo (suponen) una comprensión defectuosa (del objeto) que no se corresponde con su naturaleza real. 1.8.ja La falsa concepción es un conocimiento erróneo que no se basa sobre el ser del objeto que determina dicha concepción 1.8.sp3
  • shabdaGYaanaanupaatii vastushuunyo vikalpaH .. 1.9..
  • shabda-jñaanaanupaatii vastu-shuunyo vikalpa{a}H ||1.9||
  • shabda-jnananupati-vastu-shunyo vikalpah ...1.9....ri
Fancy is following after word-knowledge empty of substance. 1.9. Imagination is followed in sequence by verbal expression and knowledge, and is devoid of objective substratum. 1.9.p Fantasy, empty of substance, is engendered by words and concepts. 1.9.ri Fancy rests upon images which have no real existence. 1.9.abdk Sound knowledge following no object is imagination. 1.9.sb 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. ) 1.9.hae La modification appelée Vikalpa repose sur la cognition verbale, en relation a une chose qui n'existe pas. (C'est un type de connaissance utile qui provient du signifie d'un mot mais qui n'a pas une realite correspondante). 1.9.haf La conceptualisation est sans objet et suit uniquement la connaissance des mots. 1.9.Anvers Seguir el conocimiento a través de la palabras pero sin el objeto es imaginación o fantasía. 1.9-fmpo (Los procesos mentales basados en) la construcción lógica proceden de un conocimiento verbal sin correspondencia objetiva. 1.9.ja La construcción mental no está basada sobre un objeto existente y se deriva de un conocimiento meramente verbal 1.9.sp3
  • abhaavapratyayaalambanaa vR^ittirnidraa .. 1.10..
  • abhaava-pratyayaalambanaa vR^ittir nidraa ||1.10||
  • abhava-pratyayalambana vrittir nidra ...1.10....ri
Deep sleep is the modification of the mind which has for its substratum nothingness. 1.10. Sleep is the mental modification which has for its objective substratum, the cause of non-existence. 1.10.p Sleep is the modification engendered by the abeyance and absence of mental contents. 1.10.ri Passivity (sleep) is based upon the quiescent state of the vrittis (or upon the non-perception of the senses.) 1.10.abdk The absence of wakefulness is the modifying object of sleep. 1.10.sb Dreamless sleep is the mental modification produced by the condition of inertia as the state of vacuity or negation (of waking and dreaming). 1.10.hae Le Sommeil sans reve est la modification mentale produite par la condition d'inertie comme l'etat de vacuité ou de negation (de se réveiller et de rêver) . 1.10.haf Le sommeil est une fluctuation basée sur la notion de la non-occurence d'autres contenus de la conscience. 1.10.Anvers El sueño (profundo sin sueños) es aquella fluctuación de la mente que implica una ausencia de contenido. 1.10-fmpo El proceso mental que tiene lugar durante el sueño profundo se fundamenta en la sensación de carencia de existencia. 1.10.ja El sueño es una función mental basada sobre la causa de la ausencia (de las funciones propias de la vigilia o de los ensueños) 1.10.sp3
  • anubhuutavishhayaasa.npramoshhaH smR^itiH .. 1.11..
  • anubhuuta-vishhayaasa.npramoshhaH smR^itiH ||1.11||
  • anubhuta-vishayasanpramosha smritih ...1.11....ri
Memory is not allowing mental impressions to escape. 1.11. Memory is the not stealing away along with objective mental impressions (retained) (i.e., the reproducing of not more than what has been impressed upon the mind). 1.11.p Memory is the not letting go of an object or image of subjective experience. 1.11.ri Memory is the holding on to that which has been known. 1.11.abdk The experienced object presented is memory. 1.11.sb Recollection is mental modification caused by reproduction of the previous impression of an object without adding anything from other sources. 1.11.hae Le souvenir est la modification mentale causée par la reproduction de l'impression prealable d'un objet, sans rien ajouter d'autres sources. 1.11.haf La mémoire est la non-déprivation de l'objet vécu. 1.11.Anvers La memoria es retener en la mente las impresiones captadas de los objetos percibidos y las experiencias vividas. 1.11-fmpo (El proceso mental basado en) el poder de retención (supone) la no completa desaparición del objeto percibido. 1.11.ja La memoria consiste en retener los objetos de los que se ha tenido experiencia 1.11.sp3
  • abhyaasavairaagyaabhyaa.n tannirodhaH .. 1.12..
  • abhyaasa-vairaagyaabhyaa.n tan-nirodhaH ||1.12||
  • abhyasa-vairagyabhyam tan-nirodhah ...1.12....ri
These thought-streams are controlled by practice and non-attachment. 1.12. They are restrained by practice and desirelessness. 1.12.p The restraint of these mental modifications comes from assiduous practice (abhyasa) and through dispassionate detachment (vairagya). 1.12.ri 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.abdk By practice and detachment they are controlled. 1.12.sb By practice and detachment these can be stopped. 1.12.hae Par la pratique et le détachement ceci peut etre restreint. 1.12.haf les instruments du yoga 

La restriction de tout cela vient par la pratique et le détachement. 1.12.Anvers El cese de las fluctuaciones de la mente se logra a través de ABHYASA y VAIRAGYA (La Práctica Regular y el Desapego) 1.12-fmpo La abstracción (de los procesos mentales) se realiza mediante la práctica específica y el desapego. 1.12.ja Del ejercicio y del desapego viene la detención de éstas 1.12.sp3
  • tatra sthitau yatno.abhyaasaH .. 1.13..
  • tatra sthitau yatno '-bhyaasaH ||1.13||
  • tatra sthitau yatno 'bhyasah ...1.13....ri
Practice is the effort to secure steadiness. 1.13. Of these, practice is the effort to secure steadiness. 1.13.p Practice (abhyasa) is the continuous effort to abide in a steady state. 1.13.ri Tireless endeavor is the constant effort to restrain the modifications of the mind. 1.13.abdk Standing there with effort is practice. 1.13.sb Exertion to acquire Sthiti or a tranquil state of mind devoid of fluctuations is called practice. 1.13.hae L'effort pour acquérir Sthiti ou un etat tranquille de la pensee dépourvue de fluctuations est appeleappeléee la Pratique. 1.13.haf La pratique est l'effort d'atteindre la stabilité dans l'état de restriction. 1.13.Anvers ABHYASA debe convertirse en un hábito que hay que establecer con empeño. 1.13-fmpo La práctica específica es el esfuerzo hacia la estabilización en ello (en la abstracción de los procesos mentales). 1.13.ja De estos dos, el ejercicio no es más que un esfuerzo que tiende al estancamiento 1.13.sp3
  • sa tu diirghakaalanairantaryasatkaaraasevito dR^iDhabhuumiH .. 1.14..
  • sa tu diirgha-kaala-nairantarya-satkaaraasevito dR^iDha-bhuumiH ||1.14||
  • sa tu dirgha-kala-nairantarya-satkarasevito dridha-bhumih ...1.14....ri
This practice becomes well-grounded when continued with reverent devotion and without interruption over a long period of time. 1.14. And this is firmly rooted, being well-attended to for a long time without interruption and with devotion. 1.14.p This is indeed firmly grounded when it is persistently exercised for a long time, without interruption, and with earnest, reverential attention and devotion. 1.14.ri 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 (restraint of the vrittis) is secured. 1.14.abdk For that, a long time of constant attention firmly establishes it. 1.14.sb That practice when continued for a long time without break and with devotion becomes firm in foundation. 1.14.hae Cette pratique, quand elle est poursuivie un long moment, sans interruption et avec devotion, devient ferme dans ses fondements. 1.14.haf Ceci devient une assise ferme si cultivée proprement pendant longtemps sans interruption. 1.14.Anvers ABHYASA queda establecida firmemente cuando es practicada por largo tiempo, con regularidad, persistencia y dedicación. 1.14-fmpo (La práctica) se establece con firmeza solo cuando se lleva a cabo largo tiempo, con aceptación y con una frecuencia uninterrumpida. 1.14.ja Este ejercicio deviene estable cuando se cultiva durante largo tiempo, sin interrupciones y con profunda atención 1.14.sp3
  • dR^ishhTaanushravikavishhayavitR^ishhNasya
    vashiikaarasa.nGYaa vairaagyam.h .. 1.15..
  • dR^ishhTaanushravika-vishhaya-vitR^ishhNasya
    vashiikaara-sa.njñaa vairaagyam ||1.15||
  • drishtanushravika-vishaya-vitrishnasya
    vashikara-sanjna vairagyam ...1.15....ri
Desirelessness towards the seen and the unseen gives the consciousness of mastery. 1.15. Desirelessness is the consciousness of supremacy in him who is free from thirst for perceptible and scriptural enjoyments. 1.15.p Dispassionate detachment (vairagya) is the consciousness of perfect mastery in one who has ceased to crave for objects, seen or unseen. 1.15.ri Non-attachment is freedom from longing for all objects of desire, either earthly or traditional, either here or hereafter. 1.15.abdk Getting free of the desire for experiences heard and material objects is by the mastery of detachment. 1.15.sb 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. 1.15.hae Quand la pensee perd tous ses désirs pour des objets vus ou décrits dans les ecritures, elle acquiert un etat d'absolu non desir qui est appele le detachemendétachementt. 1.15.haf Le détachement est la connaissance de la maîtrise de celui qui n'a pas soif d'objets physiques et révélés. 1.15.Anvers (*) Cuando una persona cesa en el deseo de los objetos percibidos, de los eventos experimentados o de aquello que ha escuchado se llama VAIRAGYA. 1.15-fmpo El desapego es la conciencia de dominio que posee quien no tiene deseo por ningún objeto visto u oído. 1.15.ja Cuando uno está libre de la sed de cosas vistas o reveladas, entonces consigue el desapego (inferior) llamado 'dominio' 1.15.sp3
  • tatpara.n purushhakhyaaterguNavaitR^ishhNyam.h .. 1.16..
  • tat-para.n purushha-khyaater guNa-vaitR^ishhNyam ||1.16||
  • tat param purusha-khyater guna-vaitrishnayam ...1.16....ri
This is signified by an indifference to the three attributes, due to knowledge of the Indweller. 1.16. The same is Higher, when there is indifference to the "qualities" due to the knowledge of the Purusha. 1.16.p That is the supreme dispassion when there is cessation of all craving for the attributes (gunas), owing to discernment of the Self (purusha). 1.16.ri The consummation of this non-attachment results in an exact knowledge of the spiritual man when liberated from the qualities or gunas. 1.16.abdk That is highest when the power of the Spirit overcomes the qualities. 1.16.sb Indifference to the Gunas or the constituent principles, achieved through a knowledge of the nature of Purusha, is called Paravairagya (supreme detachment). 1.16.hae l'indifférence aux Gunas, (les principes constituants ), atteinte au travers de la connaissance de la nature de Purusha, est appeleappeléee Paravairagya (detachemendétachementt supreme). 1.16.haf La forme supérieure implique que l'on n'est pas assoiffé des plans de la Nature, ce qui résulte de la vision du purusa. 1.16.Anvers El (nivel) más elevado es el que está libre del deseo de las GUNAS, con relación al verdadero conocimiento de PURUSHA. 1.16-fmpo 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. 1.16.ja Ese desapego se convierte en superior cuando el discernimiento del alma está desapegado de los elementos constitutivos 1.16.sp3
  • vitarkavichaaraanandaasmitaaruupaanugamaat.h sa.npraGYaataH .. 1.17..
  • vitarka-vichaaraanandaasmitaa-ruupaanugamaat sa.nprajñaataH ||1.17||
  • vitarka-vicharanandasmitanugamat sanprajnatah ...1.17....ri
Cognitive meditation is accompanied by reasoning, discrimination, bliss and the sense of 'I am.' 1.17. The Cognitive Trance is accompanied by the appearances of philosophical curiosity, meditation, elation and egoism. 1.17.p Cognitive contemplation is accompanied by reasoning, deliberation, bliss and the awareness of pure being (asmita). 1.17.ri The consciousness of an object is attained by concentration upon its fourfold nature: the form, through examination; the quality (or guna), through discriminative participation; the purpose, through inspiration (or bliss) ; and the soul, through identification. 1.17.abdk Reasoning, discriminating, joyful awareness of the unity of the universe and self is supreme meditation. 1.17.sb When concentration is reached with the help of Vitarka, Vichara, Ananda and Asmita, it is called Samprajnata-samaadhi. 1.17.hae Quand la concentration est obtenue a l'aide de Vitarka, de Vichara, de Ananda et d'Asmita, elle est appeleappeléee Samprajnata-samadhi. 1.17.haf les deux types fondamentaux d'union 

L'union-avec-semence émergeant de l'état de restriction est 'cognitive' et s'oriente vers l'objet. Elle est connectée avec la cogitation, la réflection, la joie et le je-suis. 1.17.Anvers SAMPRAJNATA SAMADHI es la asociación con el razonamiento, la reflexión, la alegría y el sentido de la individualidad, respectivamente. 1.17-fmpo (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. 1.17.ja El énstasis deviene consciente al configurarse en las siguientes etapas: argumentación, deliberación, beatitud y conciencia del yo 1.17.sp3
  • viraamapratyayaabhyaasapuurvaH sa.nskaarasheshho.anyaH .. 1.18..
  • viraama-pratyayaabhyaasa-puurvaH sa.nskaara-sheshho '-nyaH ||1.18||
  • virama-pratyayabhyasa-purvah sanskara-shesho 'nyah ...1.18....ri
There is another meditation which is attained by the practice of alert mental suspension until only subtle impressions remain. 1.18. Preceded by the constant repetition of the notion of cessation is the other; in which the residual potencies only remain. 1.18.p Another sort of contemplation comes through the previous practice, the cessation of all mental contents, residual potencies alone remaining. 1.18.ri A further stage of samadhi is achieved when, through one pointed thought, the outer activity is quieted. In this stage, the chitta is responsive only to subjective impressions. 1.18.abdk Cessation by renunciation and constant practice in dissolving impressions is the other, 1.18.sb 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. 1.18.hae Asamprajnata-samadhi est l'autre type de Samadhi qui apparait avec la pratique constante de Para-vairagya, qui mene a la disparition de toutes les fluctuations de la pensee, ne restant que les impressions latentes. 1.18.haf L'union-sans-semence a un résidu de réacteurs subliminaux et suit l'union déjà mentionnée quand la notion de cessation est pratiquée. 1.18.Anvers 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. 1.18fmpo 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. 1.18.ja El otro tipo de énstasis es aquel en que los impulsos kármicos son lo único que resta, y va precedido por el ejercicio que provoca la cesación (de las funciones mentales) 1.18.sp3
  • bhavapratyayo videhaprakR^itilayaanaam.h .. 1.19..
  • bhava-pratyayo videha-prakR^iti-layaanaam ||1.19||
  • bhava-pratyayo videha-prakritilayanam ...1.19....ri
For those beings who are formless and for those beings who are merged in unitive consciousness, the world is the cause. 1.19. Is caused by Objective Existence for the Videhas and Prakritilayas. 1.19.p It is caused by phenomenal existence in the case of the disembodied and of those absorbed into Nature (prakriti). 1.19.ri The samadhi just described passes not beyond the bound of the phenomenal world; it passes not beyond the Gods, and those concerned with the concrete world. 1.19.abdk which is undifferentiated existence, bodilessness, absorption in supreme nature, 1.19.sb While in the case of the Videhas or the discarnates and of the Prakrti layas or those subsisting in their elemental constituents, it is caused by nescience which results in objective existence. 1.19.hae Alors que dans le cas de Videhas ou des désincarnés et des Prakritilayas ou de ceux qui subsistent dans leurs constituants elementaires, elle est causecauséee par l'ignorance qui résulté dans l'existence objective. 1.19.haf L'union-avec-semence de ceux qui se sont fondus avec la Nature et ceux qui sont sans corps est causée par la persistance de la notion du devenir. 1.19.Anvers Los yoguis no encarnados y los fusionados en PRAKRITI, nacen debido a Asamprajnata Samadhi. (Esto es Bhavapratyayo Asamprajnata Samadhi). 1.19-fmpo Para los muertos, absorbidos en la materia primordial, (tal abstracción de los procesos mentales) es la experiencia de su estado. 1.19.ja El natural es propio de los seres incorpóreos y de los que son reabsorbidos por la naturaleza 1.19.sp3
  • shraddhaaviiryasmR^itisamaadhipraGYaapuurvaka itareshhaam.h .. 1.20..
  • shraddhaa-viirya-smR^iti-samaadhi-prajñaa-puurvaka itareshhaam ||1.20||
  • shraddha-virya-smriti-samadhi-prajnapurvaka itaresham ...1.20....ri
For others, clarity is preceded by faith, energy, memory and equalminded contemplation. 1.20. For others it is preceded by faith, energy, memory, trance and discernment. 1.20.p In the case of others, it is preceded by faith (shraddha), energy (virya), attentiveness (smriti), and the intellectual insight (prajna) needed for meditative absorption (samadhi). 1.20.ri Other yogins achieve samadhi and arrive at a discrimination of pure Spirit through belief, followed by energy, memory, meditation and right perception. 1.20.abdk in others faith, enthusiasm, memory, meditation, wisdom. 1.20.sb 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). 1.20.hae Les autres (qui suivent le chemin de l'effort prescrit) adoptent les moyens de la foi révérencielle, de l'energie, du souvenir répété, de la concentration et de la connaissance reelle (et ainsi atteignent l'Asamprajnata- Samadhi). 1.20.haf L'union-sans-semence est précédée par la foi, l'énergie, l'attention mentale, l'union-avec-semence et prajñâ. 1.20.Anvers 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. 1.20-fmpo 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. 1.20.ja Propio de los demás es el énstasis realizado mediante la fe, la energía, la memoria, el recogimiento y el conocimiento 1.20.sp3
  • tiivrasa.nvegaanaam.h aasannaH .. 1.21..
  • tiivra-sa.nvegaanaam aasannaH ||1.21||
  • tivra-sanveganam asannah ...1.21....ri
Equalminded contemplation is nearest to those whose desire is most ardent. 1.21. Proximate for those whose consciousness of supremacy is keen. 1.21.p It is close at hand for those with vehement intensity. 1.21.ri The attainment of this state (spiritual consciousness) is rapid for those whose will is intensely alive. 1.21.abdk To those of intense energy it comes soon. 1.21.sb Yogins with intense ardour achieve concentration and the result thereof quickly. 1.21.hae Les Yogis avec une ardeur intense atteignent rapidement la concentration et ses résultats. 1.21.haf la condition du progrès 

L'union est proche pour celui qui la pratique avec une grande ardeur. 1.21.Anvers Aquellos que lo anhelan intensamente, obtienen asamprajnata samadhi muy pronto. 1.21-fmpo (La abstracción mas allá del conocimiento) está próxima (para los que practican) con mucha intensidad. 1.21.ja Está cercana para los de fuerte intensidad 1.21.sp3
  • mR^idumadhyaadhimaatratvaat.h tato.api visheshhaH .. 1.22..
  • mR^idu-madhyaadhimaatratvaat tato '-pi visheshhaH ||1.22||
  • mridu-madhyadhimatratvat tato 'pi visheshah ...1.22....ri
There is further distinction on account of the mild, moderate or intense means employed. 1.22. A further also differentiation by mild, middling and intense. 1.22.p There is also a further differentiation -- mild, moderate and intense. 1.22.ri Those who employ the will likewise differ, for its use may be intense, moderate, or gentle. In respect to the attainment of true spiritual consciousness there is yet another way. 1.22.abdk From mild to moderate to intense practice brings the best results; 1.22.sb On account of the methods being slow, medium and speedy, even among those Yogins who have intense ardour, there are differences. 1.22.hae En accord avec l'application des méthodes, lente, moyenne, ou rapide, meme entre les Yogis qui ont une intense ardeur, existent des differences. 1.22.haf Parce que cette ardeur peut être menue, moyenne ou intense, il y a une différence dans la proximité de cette union. 1.22.Anvers Asamprajnata samadhi puede ser obtenido antes, con el anhelo que surge de las condiciones leves, medianas y extremadamente fuertes. 1.22-fmpo Pero, concretamente, entre ellos (entre los que practican con intensa energía), hay (practicantes) suaves, moderados e intensos. 1.22.ja Desde el momento en que, a su vez, la fuerte intensidad puede ser ligera, intermedia o violenta, se dará un énstasis superior a éste 1.22.sp3
  • iishvarapraNidhaanaad.h vaa .. 1.23..
  • iishvara-praNidhaanaad vaa ||1.23||
  • ishvara-pranidhanad va ...1.23....ri
Or by surrender to God. 1.23. Or, by feeling the omnipresence of God (Ishvara). 1.23.p Or by devoted self-surrender to the Lord. 1.23.ri By intense devotion to Ishvara, knowledge of Ishvara is gained. 1.23.abdk or it is achieved by surrendering oneself to the Lord. 1.23.sb From special devotion to isvara also (concentration becomes imminent). 1.23.hae Au travers aussi d'une devotion speciale a Isvara (la concentration devient imminente). 1.23.haf une fa?on spéciale pour atteindre l'union 

Ou l'union est atteinte par l'abandon complet en Isvara, le Seigneur. 1.23.Anvers (*) O por devoción a Dios (puede ser obtenido asamprajnata samadhi). 1.23-fmpo (La abstracción mas allá del conocimiento) también (está próxima para los que practican) el abandono en lo absoluto. 1.23.ja O (se obtiene el énstasis) gracias a la devoción al Señor 1.23.sp3
  • kleshakarmavipaakaashayairaparaamR^ishhTaH
    purushhavisheshha iishvaraH .. 1.24..
  • klesha-karma-vipaakaashayair aparaamR^ishhTaH
    purushha-visheshha iishvaraH ||1.24||
  • klesha-karma-vipakashayair aparamrishtah
    purushavishesha ishvarah ...1.24....ri
God is a particular yet universal indweller, untouched by afflictions, actions, impressions and their results. 1.24. Ishvara is a distinct Purusha, untouched by the vehicles of affliction, action and fruition. 1.24.p Ishvara is a distinct spirit (purusha), untouched by troubles, actions and their results, and latent impressions. 1.24.ri This Ishvara is the soul, untouched by limitation, free from karma, and desire. 1.24.abdk Untouched by afflictions, actions, and their results, is the perfect Spirit of the Lord. 1.24.sb Isvara is a particular Purusha unaffected by affliction, deed, result of action or the latent impressions thereof. 1.24.hae Isvara est un Purusha particulier, non affecte par l'affliction , l'action, resultant des actions ou des impressions latentes qui proviennent d'elles. 1.24.haf Isvara, suprême purusaùa, n'est pas touché par les causes de malheur, les actions et leurs effets et le dépôt dans la mémoire profonde. 1.24.Anvers (*) Dios es un Ser muy especial intacto de aflicciones, de actos y de indicios de Karma y sus resultados. 1.24-fmpo 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. 1.24.ja El Señor es un alma particular no contaminada por la manchas, por las acciones, por las maduraciones y por los depósitos latentes 1.24.sp3
  • tatra niratishaya.n sarvaGY{tv}abiijam.h .. 1.25..
  • tatra niratishaya.n sarvajña-biijam ||1.25||
  • tatra niratishayam sarvajna-bijam ...1.25....ri
In God, the seed of omniscience is unsurpassed. 1.25. In Him the seed of the omnipresence is not exceeded. 1.25.p In Ishvara the seed of omniscience becomes infinite. 1.25.ri In Ishvara, the Gurudeva, the germ of all knowledge expands into infinity. 1.25.abdk There is infinite the seed of omniscience. 1.25.sb In Him the seed of omniscience has reached its utmost development which cannot be exceeded. 1.25.hae En lui, la semence de l'omniscience a atteint son developpement majeur, en n'ayant rien de plus a transcender. 1.25.haf En Lui le germe de l'omniscience n'a jamais été surpassé. 1.25.Anvers En Dios reside la semilla de la Omnisciencia Infinita. 1.25-fmpo En ello (en lo absoluto) se da en sumo grado la potencialidad de omnisciencia. 1.25.ja En El está presente el grado más alto de la 'semilla de la omnisciencia' 1.25.sp3
  • sa puurveshhaam.h api guruH kaalenaanavachchhedaat.h .. 1.26..
  • sa puurveshhaam api guruH kaalenaanavachchhedaat ||1.26||
  • sa purvesham api guruh kalenanavachchedat ...1.26....ri
Not being conditioned by time, God is the teacher of even the ancients. 1.26. He is the Teacher of the Ancients too, not being limited by time. 1.26.p Ishvara is the preceptor even of the Ancients, for He is not fettered by time. 1.26.ri Ishvara, the Gurudeva, being unlimited by time conditions, is the teacher of the primeval Lords. 1.26.abdk That one is even the ancients' teacher, beyond the limits of time. 1.26.sb (He is) The teacher of former teachers because with Him there is no limitation by time (to His omnipotence). ' 1.26.hae (Il est) Le professeur des premiers professeurs car avec lui n'existe pas de limite de temps (pour son omnipotence). 1.26.haf Il est aussi le guru des premiers et Il n'est pas conditionné par le temps. 1.26.Anvers (*) Quien, al no ser limitado por el tiempo, es el Maestro de los primeros Maestros. 1.26-fmpo Ello (lo absoluto) es maestro incluso de los primeros (maestros), pues no esta limitado en el tiempo. 1.26.ja Es también el maestro de los Primeros, ya que no está limitado por el tiempo 1.26.sp3
  • tasya vaachakaH praNavaH .. 1.27..
  • tasya vaachakaH praNavaH ||1.27||
  • tasya vachakah pranavah ...1.27....ri
God's voice is Om. 1.27. The sacred word connotes Him. 1.27.p His designation is OM. 1.27.ri The Word of Ishvara is AUM (or OM). This is the Pranava. 1.27.abdk Its manifest symbol is the sound current. 1.27.sb The sacred word designating Him is Pranava or the mystic syllable OM. 1.27.hae Le mot sacre qui le désigné est Pranava ou la syllabe OM. 1.27.haf Son nom est om. 1.27.Anvers "OM " es la palabra que denota a Dios. 1.27-fmpo (Hay que) referirse a ello (a lo absoluto) con su denominación mas elevada. 1.27.ja El término que lo expresa es el 'pranava' (es decir, la fórmula mística 'om') 1.27.sp3
  • tajjapastadarthabhaavanam.h .. 1.28..
  • taj-japas tadartha-bhaavanam ||1.28||
  • tajjapas tad-artha-bhavanam ...1.28....ri
The repetition of Om should be made with an understanding of its meaning. 1.28. Its repetition and the understanding of its meaning. 1.28.p Let there be constant chanting of OM and meditation on its meaning. 1.28.ri Through the sounding of the Word and through reflection upon its meaning, the Way is found. 1.28.abdk Constant practice of that with feeling brings success. 1.28.sb (Yogins) Repeat it and contemplate upon its meaning. 1.28.hae (Les Yogis) la répètent et contemplent son signifie . 1.28.haf Sa récitation mène à la réalisation de sa signification. 1.28.Anvers (*) La palabra OM debe ser recitada repetidamente, mientras se piensa en su significado. 1.28-fmpo Su repetición (debe llevarse a cabo) evocando su significado. 1.28.ja La repetición de esto y la meditación sobre su significado 1.28.sp3
  • tataH pratyakchetanaadhigamo.apyantaraayaabhaavashcha .. 1.29..
  • tataH pratyak-chetanaadhigamo '-py antaraayaabhaavash cha ||1.29||
  • tatah pratyak-chetanadhigamo 'py antaraya-bhavash cha ...1.29....ri
From that is gained introspection and also the disappearance of obstacles. 1.29. Thence the understanding of the individual self and the absence of obstacles too. 1.29.p From that comes the turning inward of consciousness and the removal of hindrances. 1.29.ri From this comes the realization of the Self (the soul) and the removal of all obstacles. 1.29.abdk From that comes cosmic consciousness and also the absence of obstacles. 1.29.sb From that comes realisation of the individual self and the obstacles are resolved. 1.29.hae De cela vient la realisation de L'Etre individuel et les obstacles sont résolus. 1.29.haf Ainsi un recueillement habituel se fait et les obstacles disparaissent. 1.29.Anvers Con esta práctica la Conciencia se repliega hacia adentro y los obstáculos en la meditación son superados. 1.29-fmpo En consecuencia (mediante la práctica del desprendimiento), se logra la interiorización de la conciencia y la desaparición de los obstáculos. 1.29.ja De tal modo sobreviene el conocimiento del alma individual y la eliminación de los obstáculos 1.29.sp3
  • vyaadhistyaanasa.nshayapramaadaalasyaaviratibhraantidarshanaalabdhabhuu-
    mikatvaanavasthitatvaani chittavikshepaaste.antaraayaaH .. 1.30..
  • vyaadhi-styaana-sa.nshaya-pramaadaalasyaavirati-bhraanti-darshanaalabdha-bhuu mikatvaanavasthitatvaani chitta-vikshhepaas. te '-ntaraayaaH ||1.30||
  • vyadhi-styana-sanshaya-pramadalasyavirati-bhranti-
    darshanalabdhabhumikatvanavasthitatvani chitta-vikshepas te 'ntarayah ...1.30....ri
Disease, inertia, doubt, lack of enthusiasm, laziness, sensuality, - mind-wandering, missing the point, instability- these distractions of the mind are the obstacles. 1.30. Disease, languor, indecision, carelessness, sloth, sensuality, mistaken notion, missing the point, instability, - these causing distraction are the obstacles. 1.30.p The hindrances which cause mental distractions are disease, dullness, doubt, heedlessness, indolence, addiction to sense-objects, distorted perception, failure to find a footing and instability in any state. 1.30.ri 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.abdk Disease, laziness, indecision, apathy, lethargy, craving sense-pleasure, erroneous perception, lack of concentration, unstable attention, these are the obstacles that distract consciousness. 1.30.sb 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. 1.30.hae La maladie, l'incompétence, le doute, la désillusion, la paresse, la non-abstinence, la conception erronée, la non-atteinte de quelque etat yogi ou l'instabilité pour demeurer dans un etat yogi, ces distractions de la pensee sont les empêchements. 1.30.haf les obstacles sur le chemin du samâdhi 

Maladie, langueur, doute, négligence, paresse, dissipation, fausse vision, ne pas atteindre les stades du yoga et instabilité, sont les distractions de la conscience, ce sont les obstacles mentionnés. 1.30.Anvers 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. 1.30-fmpo 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. 1.30.ja Los obstáculos representan los factores de distracción de la mente y son: enfermedad, apatía, duda, negligencia, indolencia, intemperancia, concepción errónea, ineptitud para alcanzar la etapa (enstática), inestabilidad 1.30.sp3
  • duHkhadaurmanasyaaN^gamejayatvashvaasaprashvaasaa
    vikshepasahabhuvaH .. 1.31..
  • duHkha-daurmanasyaaN^gamejayatva-shvaasa-prashvaasaa
    vikshhepa-sahabhuvaH ||1.31||
  • duhkha-daurmanasyangamejayatva-shvasa-prashrasa
    vikshepa-sahabhuvah ...1.31....ri
Pain, despair, nervousness, and disordered inspiration and expiration are co-existent with these obstacles. 1.31. Pain, despair, shakiness, inspiration and expiration are the companions of these distractions. 1.31.p These distractions are accompanied by sorrow, depression, bodily restlessness and spasmodic breathing. 1.31.ri Pain, despair, misplaced bodily activity and wrong direction (or control) of the life currents are the results of the obstacles in the lower psychic nature. 1.31.abdk Sorrow, worry, restlessness, and irregular breathing accompany the distractions. 1.31.sb Sorrow, dejection, restlessness of body, inhalation and exhalation arise from (previous) distractions. 1.31.hae La tristesse, le manque d'enthousiasme, l'inquiétude, l'inspiration et l'expiration proviennent des distractions prealables. 1.31.haf La douleur, la dépression, des tremblements du corps, une mauvaise inspiration ou expiration sont les symptomes qui vont de pair avec les distractions susmentionnées. 1.31.Anvers (*) Los síntomas que acompañan a la distracción mental son: El dolor, la depresión, el temblor del cuerpo y la respiración arrítmica. 1.31-fmpo La distracción mental (ocasionada por los obstáculos) se acompaña de dolor, depresión; nerviosismo y respiración (irregular). 1.31.ja Acompañan a los factores de distracción el dolor, la desesperación, el temblor del cuerpo, la inspiración y la expiración 1.31.sp3
  • tatpratishhedhaartham.h ekatattvaabhyaasaH .. 1.32..
  • tat-pratishhedhaartham eka-tattvaabhyaasaH ||1.32||
  • tat-pratishedhartham eka-tattvabhyasah ...1.32....ri
For the prevention of the obstacles, one truth should be practiced constantly. 1.32. For their prevention, habituation to one Truth. 1.32.p To check these, there should be constant practice of one truth or principle (eka-tattva). 1.32.ri To overcome the obstacles and their accompaniments, the intense application of the will to some one truth (or principle) is required. 1.32.abdk To overcome them practice that oneness. 1.32.sb For their stoppage (i.e. of distractions) practice (of concentration) on a single principle should be made. 1.32.hae Pour les restreindre (c'est a dire les distractions) la pratique (de la concentration) dans un principe unique, doit etre faite. 1.32.haf Pour les écarter, pratiquer le yoga sur un seul principe. 1.32.Anvers Para removerlos (a los obstáculos y síntomas que los acompañan), se debe practicar la concentración en un solo principio. 1.32-fmpo Para ignorar su significado (el de los obstáculos), hay que esforzarse en lograr la estabilización en una sola entidad. 1.32.ja Con objeto de eliminarlos, el ejercicio ha de operar sobre una única entidad 1.32.sp3
  • maitriikaruNaamuditopekshaNaa.n
    sukhaduHkhapuNyaapuNyavishhayaaNaa.n
    bhaavanaatashchittaprasaadanam.h .. 1.33..
  • maitrii-karuNaa-muditopekshhaNaa.n
    sukha-duHkha-puNyaapuNya-vishhayaaNaa.n
    bhaavanaatash chitta-prasaadanam ||1.33||
  • maitri-karuna-muditopekshanam
    sukha-duhkha-punyapunya-vishayanam
    bhavanatash chitta-prasadanam ...1.33....ri
By cultivating friendliness towards happiness and compassion towards misery, gladness towards virtue and indifference towards vice, the mind becomes pure. 1.33. By cultivating habits of friendliness, compassion, complacency and indifference towards happiness, misery, virtue and vice (respectively) the mind becomes pure. 1.33.p The mind becomes purified through the practice of friendliness, compassion, gladness and indifference respectively towards happiness, sorrow, virtue and vice, 1.33.ri The peace of the chitta (or mind stuff) 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.abdk Cultivating the feelings of friendship, compassion, joy, and equanimity toward those who are happy, suffering, worthy, and unworthy, purifies consciousness, 1.33.sb The mind becomes purified by the cultivation of feelings of amity, compassion, goodwill and indifference respectively towards happy, miserable, virtuous and sinful creatures. 1.33.hae La pensee devient purifiée par la culture des sentiments d'amitié, de compassion, de bonne volonté et d'indifférence respectivement aux creatures heureuses, miserables, vertueuses ou coupables. 1.33.haf Montrer gentillesse, compassion, contentement et sérénité - d'une fa?on joyeuse, triste, méritoire ou déméritoire - fait que la conscience est pacifiée. 1.33.Anvers 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. 1.33-fmpo 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). 1.33.ja La calma mental se obtiene concibiendo amistad, compasión, alegría e indiferencia, respectivamente, por los que están sujetos a felicidad, dolor, mérito y demérito 1.33.sp3
  • prachchhardanavidhaaraNaabhyaa.n vaa praaNasya .. 1.34..
  • prachchhardana-vidhaaraNaabhyaa.n vaa praaNasya ||1.34||
  • prachchardana-vidharanabhyam va pranasya ...1.34....ri
Optionally, mental equanimity may be gained by the even expulsion and retention of energy. 1.34. Optionally, by the expulsion and retention of breath. 1.34.p Or by expulsion and retention of breath (prana). 1.34.ri The peace of the chitta is also brought about by the regulation of the prana or life breath. 1.34.abdk as does the expelling and retaining of the breath. 1.34.sb By exhaling and restraining the breath also (the mind is calmed). 1.34.hae Par l'expiration et la restriction de la respiration aussi (la pensee est calmée). 1.34.haf les autres fa?ons pour atteindre l'union 

Ou l'union est atteinte par l'inspiration et l'expiration controlée. 1.34.Anvers O (uno puede controlar la mente) por la exhalación y retención de la respiración. 1.34-fmpo Opcionalmente, (se logra serenidad mental) alargando la exhalación. 1.34.ja O bien mediante la emisión y la retención del aliento 1.34.sp3
  • vishhayavatii vaa pravR^ittirutpannaa
    manasaH sthitinibandh{i/a}nii .. 1.35..
  • vishhayavatii vaa pravR^ittir utpannaa
    manasaH sthiti-nibandhanii ||1.35||
  • vishayavati va pravrittir utpanna
    manasah sthiti-nibandhani ...1.35....ri
Or activity of the higher senses causes mental steadiness. 1.35. Or, Higher sense-activity appearing, causes mental steadiness. 1.35.p The awakening of subtle sensory vision can hold the mind in a state of steadiness, 1.35.ri The mind can be trained to steadiness through those forms of concentration which have relation to the sense perceptions. 1.35.abdk Also subtle vision produces the best modification of the higher consciousness bringing the mind into stability, 1.35.sb The development of higher objective perceptions called Visayavati also brings about tranquillity of mind. 1.35.hae Le developpement de la perception objective appeleappeléee Visayavati apporte aussi de la tranquillité mentale. 1.35.haf Ou par l'émergence d'une activité sensorielle aiguë qui stabilise le mental. 1.35.Anvers (*) O sino, la mente puede ser estabilizada guiándola a la estabilidad de la experiencia sensitiva. 1.35-fmpo Además, cuando se produce la percepción continuada del objeto se conecta con la estabilidad mental. 1.35.ja También la aparición de una función ligada a un objeto de los sentidos es capaz de llevar a la estabilidad del sentimiento interno 1.35.sp3
  • vishokaa vaa jyotishhmatii .. 1.36..
  • vishokaa vaa jyotishhmatii ||1.36||
  • vishoka va jyotishmati ...1.36....ri
Or the state of sorrowless Light. 1.36. Or, the state of painless lucidity. 1.36.p Or a state of serene luminosity, 1.36.ri By meditation upon Light and upon Radiance, knowledge of the Spirit can be reached and thus peace can be achieved. 1.36.abdk as does the transcendent inner Light, 1.36.sb Or by perception which is free from sorrow and is radiant (stability of mind can also be produced). 1.36.hae Ou par la perception qui est libre de tristesse et qui est rayonnante (la stabilitstabilitée mentale est aussi produite). 1.36.haf Ou par des activités mentales qui sont sans tristesse et illuminantes. 1.36.Anvers O el estado luminoso que está mas allá del sufrimiento (puede controlar la mente) 1.36-fmpo Igualmente, cualquier percepción continuada luminosa y sin dolor (provoca la estabilidad mental). 1.36.ja O bien una indolora y luminosa 1.36.sp3
  • viitaraagavishhaya.n vaa chittam.h .. 1.37..
  • viita-raaga-vishhaya.n vaa chittam ||1.37||
  • vita-raga-vishayam va chittam ...1.37....ri
Or the mind taking as an object of concentration those who are freed of compulsion. 1.37. Or, the mind having the desireless, for its object. 1.37.p Or the mind is fixed on one free from craving, 1.37.ri The chitta is stabilized and rendered free from illusion as the lower nature is purified and no longer indulged. 1.37.abdk and the consciousness that controls all passions, 1.37.sb Or (contemplating) on a mind which is free from desires (the devotee's mind gets stabilised). 1.37.hae Ou (en contemplant) une pensee qui est libre de désirs (la pensee du devot devient stable). 1.37.haf Ou par une conscience dirigée vers ceux qui ont vaincu l'attachement. 1.37.Anvers O también, (la mente puede ser controlada) concentrándola en personas que han renunciado a las pasiones humanas. 1.37-fmpo También (se estabiliza) la mente cuyo objeto (de concentración) hace referencia a (un ser que ha logrado) la liberación del deseo. 1.37.ja O bien cuando la mente se propone como objeto a los liberados de la pasión 1.37.sp3
  • svapnanidraaGYaanaalambana.n vaa .. 1.38..
  • svapna-nidraa-jñaanaalambana.n vaa ||1.38||
  • svapna-nidra-jnanalambanam va ...1.38....ri
Or depending on the knowledge of dreams and sleep. 1.38. Or, having the knowledge of dream and sleep as its object of study. 1.38.p Or by dwelling on insights gained in dreams and dreamless sleep, 1.38.ri Peace (steadiness of the chitta) can be reached through meditation on the knowledge which dreams give. 1.38.abdk and the analytical knowledge of dreams and sleep, 1.38.sb Or by taking as the object of meditation the images of dreams or the state of dreamless sleep (the mind of the Yogin gets stabilised). 1.38.hae Ou en prenant comme objet de meditation les images des reves ou du sommeil sans reves, (La pensee du yogi devient stable). 1.38.haf Ou quand la conscience repose sur la connaissance qui émerge du rêve et du sommeil. 1.38.Anvers O también (la mente puede estabilizarse) dándole el apoyo del conocimiento de los sueños y el dormir. 1.38-fmpo De forma alternativa (se alcanza la estabilidad), tomando como objeto de concentración el conocimiento obtenido durante el sueño (tanto con ensoñaciones como sin ellas). 1.38.ja O bien teniendo como soporte el conocimiento propio del sueño y del ensueño 1.38.sp3
  • yathaabhimatadhyaanaad.h vaa .. 1.39..
  • yathaabhimata-dhyaanaad vaa ||1.39||
  • yathabhimata-dhyanad va ...1.39....ri
Or by meditation as desired. 1.39. Or, by meditation according to one's predilection. 1.39.p Or by meditating on that which is deeply desired. 1.39.ri Peace can also be reached through concentration upon that which is dearest to the heart. 1.39.abdk and concentration according to choice; 1.39.sb Or by contemplating on whatsoever thing one may like (the mind becomes stable ). 1.39.hae Ou en contemplant quelque chose que l'individu aime (la pensee devient stable). 1.39.haf Ou par la contemplation comme voulue. 1.39.Anvers O por meditación según se desee. 1.39-fmpo En general, (se alcanza estabilidad) con la meditación en lo que es de agrado. 1.39.ja O, por último, a fuerza de meditación sobre un objeto deseado 1.39.sp3
  • paramaaNu paramamahattvaanto.asya vashiikaaraH .. 1.40..
  • paramaaNu-parama-mahattvaanto '-sya vashiikaaraH ||1.40||
  • paramanu-parama-mahattvanto 'sya vashikarah ...1.40....ri
The mastery of one in Union extends from the finest atomic particle to the greatest infinity. 1.40. His power reaches down to the minutest and up to the largest. 1.40.p Thus, his mastery extends from the minutest atom to the ultimate infinitude. 1.40.ri Thus his realization extends from the infinitely small to the infinitely great, and from annu (the atom or speck) to atma (or spirit) his knowledge is perfected. 1.40.abdk from the atom to the infinite is this mastery. 1.40.sb When the mind develops the power of stabilising on the smallest size as well as on the greatest one, then the mind comes under control. 1.40.hae Quand la pensee développé le pouvoir de se stabiliser dans les objets de moindre grandeur, ainsi que dans les objets plus grands, alors la pensee est sous contrôle. 1.40.haf Sa maîtrise s'étend du plus petit aux plus grand. 1.40.Anvers Entonces el yogui obtiene el dominio sobre todos los objetos de meditación, desde el más pequeño hasta el infinitamente inmenso. 1.40-fmpo 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. 1.40.ja El dominio de éste se extiende desde el mínimo átomo hasta la máxima magnitud 1.40.sp3
  • kshiiNavR^itterabhijaatasyeva maNergrahiitR^igrahaNagraahyeshhu
    tatsthatadaJNjanataasamaapattiH .. 1.41..
  • kshhiiNa-vR^itter abhijaatasyeva maNer grahiitR^i-grahaNa-graahyeshhu tatstha-tadañjanataa-samaapattiH ||1.41||
  • kshina-vritter abhijatasyeva maner grahitri-grahana-grahyeshu
    tatstha-tadanjanata samapattih ...1.41....ri
When the agitations of the mind are under control, the mind becomes like a transparent crystal and has the power of becoming whatever form is presented. knower, act of knowing, or what is known. 1.41. Becoming like a transparent crystal on the modifications disappearing, (the mind acquires) the power of thought-transformations (samapatti), the power of appearing in the shape of whatever object is presented to it, be it the knower, the knowable or the act of knowing. 1.41.p When the modifications of the mind vanish, it becomes like a transparent crystal, attaining the power of transformation (samapatti), taking on the colour of what it rests on, whether it be the cognizer, the cognized or the act of cognition. 1.41.ri To him whose vrittis (modifications of the substance of the mind) 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.abdk Lessened modifications become transparent like a crystal receiver receiving knowable objects transforming itself to the appearance of the objects. 1.41.sb 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. 1.41.hae Quand les fluctuations de la pensee sont affaiblies, la pensee parait prendre les formes de l'objet de la meditation - soit qu'il soit celui qui connait (Grahita), soit qu'il soit l'instrument de cognition (Grahana) ou l'objet connu (Grahya) - comme un bijou transparent, et cette identification est appeleappeléee Samapatti ou absorption. 1.41.haf le 'unum necessarium' de l'union 

Et quand tout le flux a disparu, la conscience se compare à un diamant des plus purs ; entre 'celui qui prend', 'prendre' et 'ce qui est pris', un état de coïncidence avec le siège de la conscience surgit, par lequel elle re?oit l'onction. 1.41.Anvers (*) Samadhi 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. 1.41-fmpo 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. 1.41.ja Para esa mente, parecida a una valiosa gema, cuyas funciones se han detenido, surge respecto al sujeto cognoscente, a la percepción y a lo perceptible, el estado de identidad que se aplica a ellos y que resulta como coloreado por ellos 1.41.sp3
  • tatra shabdaarthaGYaanavikalpaiH sa.nkiirNaa
    savitarkaa samaapattiH .. 1.42..
  • tatra shabdaartha-jñaana-vikalpaiH sa.nkiirNaa
    savitarkaa samaapattiH ||1.42||
  • tatra shabdartha-jnana-vikalpaih sankirna
    savitarka (sanapatti) ...1.42....ri
The argumentative condition is the confused mixing of the word, its right meaning, and knowledge. 1.42. There, the thought-transformation in which the options of word, meaning and idea are mixed up, is called Indistinct (verbal). 1.42.p Whenever the construction of words and meanings is confused and uncertain, the mind wavers in a polemical and chaotic state (sankirna savitarka). 1.42.ri When the perceiver blends the word, the idea (or meaning) and the object, this is called the mental condition of judicial reasoning. 1.42.abdk There sound knowledge arranged meaningfully simultaneously is thought transformation. 1.42.sb The engrossment, in which there is the mixture of word, its meaning (i.e. the object) and its knowledge, is known as Savitarka Samapatti. . 1.42.hae L'absorption dans laquelle il existe une confusion entre le mot, son signifie (c'est a dire l'objet) et sa connaissance, est connue comme Savitarka Samapatti. 1.42.haf les sous-types d'unions 

Du moment qu'il y a connaissance conceptuelle basée sur des mots, l'état porte le nom 'coïncidence mixte avec cogitation'. Il s'agit là d'une union du type cognitif. 1.42.Anvers 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 savitarka samadhi. 1.42-fmpo 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). 1.42.ja De estos estados de identidad, el estado de identidad que llamamos argumentativo se presenta mezclado a construcciones mentales inherentes a la palabra, al objeto y a la idea 1.42.sp3
  • smR^itiparishuddhau svaruupashuunyevaarthamaatranirbhaasaa nirvitarkaa .. 1.43..
  • smR^iti-parishuddhau sva-ruupa-shuunyevaartha-maatra-nirbhaasaa nirvitarkaa ||1.43||
  • smriti-parishuddhau svarupa-shunyevartha-matra-nirbhasa nirvitarka ...1.43....ri
When the memory is purified and the mind shines forth as the object alone, it is called non-argumentative. 1.43. Distinctive (wordless) thought-transformation is that in which the mind shines out as the object alone on the cessation of memory, and is as it were devoid of its own nature. 1.43.p When the memory is purified, when the mind is void of its own form, it is luminous with true knowledge of its sole object, attaining to an unclouded state (nirvitarka). 1.43.ri 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.abdk Memory purified so that it is empty of its own form, the object shining alone is transformation without thought. 1.43.sb 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. 1.43.hae Quand la memoire est purifiepurifiéee, la pensee semble etre depourvudépourvuee de sa propre nature (c'est a dire, de la conscience reflective) et seul l'objet (celui qui est contemple) parait illumine. Ce type d'absorption est appele Nirvitarka Samapatti. 1.43.haf Quand la mémoire profonde est purifiée, comme vidée de son essence et uniquement l'objet brille, l'état est sans cogitations. Il s'agit là d'une union du type a-cognitif. 1.43.Anvers Nirvitarka se produce después de la clarificación de la memoria, cuando la mente está desprovida de su propia percepción y sólo brilla por dentro el conocimiento verdadero del objeto. 1.43-fmpo (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. 1.43.ja Cuando la memoria está depurada, el estado de identidad está como privado de su propia naturaleza y se manifiesta únicamente como el objeto (meditado); se llama, entonces, no argumentativo 1.43.sp3
  • etayaiva savichaaraa nirvichaaraa cha suukshmavishhayaa vyaakhyaataa .. 1.44..
  • etayaiva savichaaraa nirvichaaraa cha suukshhma-vishhayaa vyaakhyaataa ||1.44||
  • etayaiva savichara nirvichara cha sukshma-vishaya vyakhyata ...1.44....ri
In this way the meditative and the ultra-meditative having the subtle for their objects are also described. 1.44. By this the meditative and the ultra-meditative, having the subtle for their objects, are also described. 1.44.p Also, by this process, the deliberative and non-deliberative states concerning subtle elements (sukshma-vishaya) are explained. 1.44.ri The same two processes of concentration, with and without judicial action of the mind, can be applied also to things subtle. 1.44.abdk By this process also with discrimination and without discrimination subtle elements are explained. 1.44.sb By this (foregoing) the Savichara and Nirvichara engrossments, whose objects are subtle, are also explained. 1.44.hae Au travers de cela (de ce qui fut dit) les absorptions Savichara et Nirvichara, dont les objets sont des sutis, sont aussi expliquées. 1.44.haf De ces formes de coïncidences les deux autres types sont expliqués. Il s'agit du subtil et ultra-subtil, qui utilisent que des objets subtils. 1.44.Anvers Solamente con esta explicación, savichara samadhi, nirvichara samadhi y estados más sutiles de samadhi han sido explicados. 1.44-fmpo De igual manera se explican (las identificaciones enstáticas) con y sin análisis de objeto sutil. 1.44.ja Con esto quedan explicados también los estados deliberativo y no deliberativo connaturales a los objetos sutiles 1.44.sp3
  • suukshmavishhayatva.n chaaliN^gaparyavasaanam.h .. 1.45..
  • suukshhma-vishhayatva.n chaaliN^ga-paryavasaanam ||1.45||
  • sukshma-vishayatvam chalinga-paryavasanam ...1.45....ri
The province of the subtle terminates with pure matter that has no pattern or distinguishing mark. 1.45. And the province of the subtle reaches up to the noumenal. 1.45.p And the subtle elements extend up to the noumenal, primordial and undifferentiated (alinga). 1.45.ri The gross leads into the subtle and the subtle leads in progressive stages to that state of pure spiritual being called Pradhana. 1.45.abdk The realm of the subtle elements ends with undefinable nature. 1.45.sb Subtlety pertaining to objects culminates in A-linga or the unmanifest. 1.45.hae La subtilité appartenant aux objets, culmine dans le A-linga - L'immanifeste. 1.45.haf Et les objets subtils prennent fin dans le non-différencié. 1.45.Anvers Los estados de samadhi con respecto a objetivos más sutiles ascienden hasta prakriti. 1.45-fmpo La sutileza de los objetos llega hasta lo indeterminado. 1.45.ja El objeto sutil tiene como término lo indisoluble 1.45.sp3
  • taa eva sabiijaH samaadhiH .. 1.46..
  • taa eva sabiijaH samaadhiH ||1.46||
  • ta eva sabijah samadhih ...1.46....ri
These constitute seeded contemplations. 1.46. They are the seeded trance only. 1.46.p They are only the basis of meditation with its seed. 1.46.ri All this constitutes meditation with seed. 1.46.abdk These are only meditation with seed. 1.46.sb These are the only kinds of objective concentrations. . 1.46.hae Ceux-ci sont les uniques types de la concentration objective. 1.46.haf Ces formes de coïncidences font vraiment partie de la catégorie de l'union-avec-semence. la presque atteinte de l'union-sans-semence ... 1.46.Anvers Aquellos (estados que han sido explicados anteriormente) son solo samadhi con semilla. 1.46-fmpo Éstas (identificaciones enstáticas) son una interiorización profunda con semilla. 1.46.ja Estos estados de identidad representan el énstasis 'con semilla' 1.46.sp3
  • nirvichaaravaishaaradye.adhyaatmaprasaadaH .. 1.47..
  • nirvichaara-vaishaaradye '-dhyaatma-prasaadaH ||1.47||
  • nirvichara-vaisharadye 'dhyatma-prasadah ...1.47....ri
On attaining the purity of the ultra-meditative state there is the pure flow of spiritual consciousness. 1.47. The undisturbed flow of the ultra-meditative causes Subjective Luminosity. 1.47.p On attaining the utmost purity of the non-deliberative state, there is the dawning of spiritual light, the gracious peace and luminosity of the supreme Self. 1.47.ri When this supercontemplative state is reached, the Yogi acquires pure spiritual realization through the balanced quiet of the chitta (or mind stuff). 1.47.abdk Without discrimination the undisturbed flow of the oversoul is blessed. 1.47.sb On gaining proficiency in Nirvichara, purity in the inner instruments of cognition is developed. . 1.47.hae En gagnant de la maîtrise en Nirvichara, la pureté dans les instruments internes de la cognition est développée. 1.47.haf Quand il y a un rayonnement lucide dans l'ultra-subtil, cet état se nomme 'la clarté de l'être intérieur'. 1.47.Anvers Después de volverse absolutamente perfecto en nirvichara samadhi la luz espiritual amanece. 1.47-fmpo Con la transparencia (de la identificación enstática) sin análisis de objeto sutil (se percibe) la claridad del ser interior. 1.47.ja Una vez conseguida la pureza del estado no deliberativo se alcanza la calma interna 1.47.sp3
  • rta.nbharaa tatra praGYaa .. 1.48..
  • rta.nbharaa tatra prajñaa ||1.48||
  • ritambhara tatra prajna ...1.48....ri
Therein is the faculty of supreme wisdom. 1.48. Therein the faculty of Essential Cognition. 1.48.p Therein is direct cognition (prajna), which carries and holds the unalloyed Truth. 1.48.ri His perception is now unfailingly exact (or his mind reveals only the Truth). 1.48.abdk There wisdom is identical with direct truth. 1.48.sb The knowledge that is gained in that state is called Rtambhara (filled with truth). 1.48.hae La connaissance gagnée dans cet etat est appeleappeléee Rtambhara (remplie de verite). 1.48.haf Cet état du prajñâ est source de vérité. 1.48.Anvers Alli, (en los límites de nirvichara samadhi) la superconciencia se nutre de la experiencia cósmica. 1.48-fmpo Ahí (en la transparencia de la identificación enstática sin análisis de objeto sutil), el conocimiento es verdadero. 1.48.ja En este punto el conocimiento se convierte en aportador de verdad 1.48.sp3
  • shrutaanumaanapraGYaabhyaam.h anyavishhayaa visheshhaarthatvaat.h .. 1.49..
  • shrutaanumaana-prajñaabhyaam anya-vishhayaa visheshhaarthatvaat ||1.49||
  • shrutanumana-prajnabhyam anya-vishaya vishesharthatvat ...1.49....ri
The wisdom obtained in the higher states of consciousness is different from that obtained by inference and testimony as it refers to particulars. 1.49. It has different objects from those of verbal and inferential cognition, as it refers to particulars. 1.49.p Direct cognition is essentially different from testimony and inference, owing to its focus upon a specific object, Truth itself. 1.49.ri This particular perception is unique and reveals that which the rational mind (using testimony, inference and deduction) cannot reveal. 1.49.abdk Verbal inferences are different in essence from these specific objects of truth. 1.49.sb (That knowledge) Is different from that derived from testimony or through inference, because it relates to particulars (of objects). 1.49.hae (Cette connaissance) est différente de celle dérivée du temoignagtémoignagee ou de l'inferencl'inférencee, parce qu'elle est relative a des particularités (des objets ). 1.49.haf Due à sa finalité particulière, l'ampleur de cette vérité diffère de la compréhension acquise de ce que l'on entend et raisonne. 1.49.Anvers Este conocimiento es diferente del conocimiento adquirido a través del testimonio y la inferencia, porque tiene un objetivo especial. 1.49-fmpo (La sabiduría obtenida ahora) es diferente del conocimiento logrado por medio de la tradición y la inferencia (puesto que) su significado es concreto. 1.49.ja Tiene un objeto que difiere del propio del conocimiento verbal o inductivo, en cuanto que su propio objeto es particular 1.49.sp3
  • tajjaH sa.nskaaro nyasa.nskaarapratibandhii .. 1.50..
  • tajjaH sa.nskaaro '-nya-sa.nskaara-pratibandhii ||1.50||
  • taj-jah sanskaro 'nya sanskara-pratibandhi ...1.50....ri
The habitual pattern of thought stands in the way of other impressions. 1.50. Residual potencies born therefrom impede other residual potencies. 1.50.p The impress engendered therefrom supersedes all other latent impressions. 1.50.ri It is hostile to, or supersedes all other impressions. 1.50.abdk The impression arising from this prevents all other impressions. 1.50.sb The latent impression born of such knowledge is opposed to the formation of other latent impressions. 1.50.hae L'impression latente nee d'une telle connaissance est opposée a la formation d'autres impressions latentes. 1.50.haf Le réacteur subliminal né de ceci, enchaîne tous les autres réacteurs. comment l'union-sans-semence est réalisée ? 1.50.Anvers La impresion producida por el (sabija samadhi) previene otras impresiones. 1.50-fmpo Su efecto latente (el de la sabiduría) inhibe los otros efectos latentes. 1.50.ja Los impulsos kármicos engendrados por éste son un impedimento para los demás impulsos kármicos 1.50.sp3
  • tasyaapi nirodhe sarvanirodhaan.h nirbiijaH samaadhiH .. 1.51..
  • tasyaapi nirodhe sarva-nirodhaan nirbiijaH samaadhiH ||1.51||
  • tasyapi nirodhe sarva-nirodhan nirbijah samadhih ...1.51....ri
With the suppression of even that through the suspension of all modifications of the mind, contemplation without seed is attained. 1.51. All being suppressed, by the suppression of that too comes the seedless trance. 1.51.p On the stoppage of even that, all else being eliminated, there arises meditation without a seed (nirbijah samadhi). 1.51.ri When this state of perception is itself also restrained (or superseded), then is pure Samadhi achieved. 1.51.abdk Control of even that controls everything in seedless meditation. 1.51.sb 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. 1.51.hae Par la restriction de cela aussi (a cause de l'élimination des impressions latentes de Samprajnana) la concentration arrive sans-objet, au travers de la suppression de toutes les modifications. 1.51.haf Quand cet réacteur subliminal est restreint - un résultat de la restriction du contenu total de la conscience - une union-sans-semence en découle. 1.51.Anvers Cuando se suprime hasta mismo esto, debido a la supresion de todas (las modificaciones de la mente) el samadhi "sin semilla" es alcanzado. 1.51-fmpo Cuando también (este efecto latente) se inhibe, (se produce) la abstracción total, (que es) la interiorización profunda sin semilla. 1.51.ja Cuando estos impulsos kármicos estén detenidos, todo estará detenido; y entonces llega el momento del énstasis 'sin semilla' 1.51.sp3
8. cholophons at the end of the paadas vary chonsiderably in the editions. Mss. must be chonsulted to determine the original forms of suchh cholophons. They have been supplied here by the editor.

iti pataJNjali-virachite yoga-suutre prathamaH samaadhi-paadaH .

End Part One

dvitiiyaH saadhana-paadaH .

Part Two - on Spiritual Disciplines
On the Practice of Yoga
The Steps to Union
Sur la Pratique
Sâdhana-Pâda (voie de réalisation)
Practice
Sobre los medios de realización

  • tapaHsvaadhyaayeshvarapraNidhaanaani kriyaayogaH .. 2.1..
  • tapaH-svaadhyaayeshvara-praNidhaanaani kriyaa-yogaH ||2.1||
  • tapah-svadhyayeshvara-pranidhanani kriya-yogah ...2.1....ri
Austerity, the study of sacred texts, and the dedication of action to God constitute the discipline of Mystic Union. 2.1. Purificatory action, study and making God the motive of action, IS the Yoga of action. 2.1.p Austerity, self-study and devoted self-surrender to the Lord constitute the practice of yoga. 2.1.ri The Yoga of action, leading to union with the soul is fiery aspiration, spiritual reading and devotion to Ishvara. 2.1.abdk Discipline, self-study, and surrender to the Lord work toward union, 2.1.sb 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). 2.1.hae Tapas (l'austérité ou la vigoureuse auto- discipline - mentale, morale et physique), Svadhyaya (répétition des Mantras sacrées ou l'étude de la littérature sacrée) et Isvara- pranidhana (complète reddition a Dieu) sont les Kriya-yoga (yoga dans la forme de l'action ). 2.1.haf sur la voie : les buts & les moyens 

L'ascèse, l'étude de soi et l'abandon complet en Isvara constituent le Kriyâ-Yoga. 2.1.Anvers Tapas, svadhyaya e ishvara pranidhana constituyen el yoga preliminar y kriya yoga. 2.1-fmpo Autodisciplina, estudio de sí mismo y desprendimiento son las acciones para (conseguir) el estado unificado. 2.1.ja Ascesis, estudio y devoción al Señor constituyen el yoga de la acción 2.1.sp3
  • samaadhibhaavanaarthaH kleshatanuukaraNaarthashcha .. 2.2..
  • samaadhi-bhaavanaarthaH klesha-tanuukaraNaarthash cha ||2.2||
  • samadhi-bhavanarthah klesha-tanukaranarthash cha ...2.2....ri
This discipline is practised for the purpose of acquiring fixity of mind on the Lord, free from all impurities and agitations, or on One's Own Reality, and for attenuating the afflictions. 2.2. For the purpose of bringing about trance and for the purpose of attenuating afflictions. 2.2.p This is for the sake of shrinking afflictions and inducing meditative absorption (samadhi). 2.2.ri The aim of these three is to bring about soul vision and to eliminate obstructions. 2.2.abdk for the purpose of bringing about meditation and in order to remove obstacles. 2.2.sb That Kriya-yoga (should be practised) for bringing about Samadhi and minimising the Klesas. 2.2.hae Ce Kriya-yoga (doit être pratiqué) pour engendrer Samadhi et minimiser les Klesas. 2.2.haf Ce yoga a pour but l'union et l'atténuation des causes de malheur. 2.2.Anvers Kriya yoga se practica para desarrollar la conciencia de samadhi y con el propósito de reducir la causa de las aflicciones. 2.2-fmpo El sentido (de estas acciones) es el de provocar la interiorización suprema y disminuir los obstáculos al conocimiento. 2.2.ja Tiene como finalidad la realización del énstasis y la atenuación de las manchas 2.2.sp3
  • avidyaasmitaaraagadveshhaabhiniveshaaH kleshaaH .. 2.3..
  • avidyaasmitaa-raaga-dveshhaabhiniveshaaH kleshaaH ||2.3||
  • avidyasmita-raga-dveshabhiniveshah kleshah ...2.3....ri
The five afflictions are ignorance, egoism, attachment, aversion, and the desire to cling to life. 2.3. The afflictions are Nescience, Egoism, Attachment, Aversion and Love of Life. 2.3.p The afflictions are ignorance, egoism, attachment, aversion and the tenacious clinging to existence. 2.3.ri These are the difficulty producing hindrances: avidya (ignorance) the sense of personality, desire, hate and the sense of attachment. 2.3.abdk Ignorance, egoism, attachment, aversion, and clinging to life are the obstacles. 2.3.sb Avidya (misapprehension about the real nature of things), Asmita (egoism), Raga (attachment), Dvesa (aversion) and Abhinivesa (fear of death) are the five Klesas (afflictions). 2.3.hae Avidya (conception erronée sur la nature des choses), Asmita (égoïsme) Raga (l'attachement), Dvesa (l' aversion) et Abhinivesa (la peur de la mort), sont les cinq Klesas (afflictions). 2.3.haf les cinq causes de malheur 

L'ignorance, le je-suis, l'attachement, l'aversion et la volonté de vivre sont les cinq causes de malheur. 2.3.Anvers Las causas del dolor son la ignorancia, el sentimiento del yo o ego, los gustos, los disgustos y el fuerte deseo por la vida. 2.3-fmpo Ignorancia esencial, conciencia de existencia, pasión, rechazo incontrolado y miedo son los (cinco) obstáculos al conocimiento. 2.3.ja Ignorancia, egoísmo, pasión, aversión y apego son las cinco manchas 2.3.sp3
  • avidyaa kshetram.h uttareshhaa.n prasuptatanuvichchhinnodaaraaNaam.h .. 2.4..
  • avidyaa kshhetram uttareshhaa.n prasupta-tanu-vichchhinnodaaraaNaam ||2.4||
  • avidya kshetram uttaresham prasupta-tanu-vichchinnodaranam ...2.4....ri
Ignorance is the breeding place for all the others whether they are dormant or attenuated, partially overcome or fully operative. 2.4. Nescience is the field for the others, whether dormant, alternated or fully operative. 2.4.p Ignorance is the originating field for the others, whether they be dormant, tenuous, dispersed or activated. 2.4.ri Avidya (ignorance) is the cause of all the other obstructions whether they be latent, in process of elimination, overcome, or in full operation. 2.4.abdk Ignorance is the field of the others whether dormant, disappearing, overcome, or expanded. 2.4.sb Avidya is the breeding ground for the others whether they be dormant, attenuated, interrupted or active. 2.4.hae Avidya est le champ de l'accroissement des autres, qu'elles soient dormantes, atténuées, interrompues ou actives. 2.4.haf L'ignorance est la terre nourricière des autres ; lesquelles sont à l'état de sommeil, atténué, intercepté ou actif. 2.4.Anvers Avidya es el área de acción de los kleshas consecuentes, en el estado latente, reducido, disperso o expandido. 2.4-fmpo 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. 2.4.ja La ignorancia es el campo abonado para las otras manchas, ya sean en reposo, atenuadas, interrumpidas o en plena actividad 2.4.sp3
  • anityaashuchiduHkhaanaatmasu nityashuchisukhaatmakhyaatiravidyaa .. 2.5..
  • anityaashuchi-duHkhaanaatmasu nitya-shuchi-sukhaatma-khyaatir avidyaa ||2.5||
  • anityashuchi-duhkhanatmasu nitya-shuchi-sukhatmakhyatir avidya ...2.5....ri
Ignorance is taking the non-eternal for the eternal, the impure for the pure, evil for good and non-self as self. 2.5. Nescience is the taking of the non-eternal, the impure, the painful and the not-self to be the eternal, the pure, the pleasurable and the self. 2.5.p Ignorance is the belief that the impermanent, the impure, the painful, are the permanent, the pure, the pleasurable, that the non-Self is the Self. 2.5.ri Avidya 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.abdk Regarding the non-eternal, impure, painful non-soul as the eternal, pure, pleasant soul awareness is ignorance. 2.5.sb Avidya consists in regarding a transient object as everlasting, an impure object as pure, misery as happiness and the non-self as self. 2.5.hae L'Avidhya consiste en considérer les objets impermanents comme permanents, les objets impurs comme purs; la misère comme la joie et le non-Etre comme l'Etre. 2.5.haf La perception de l'éternel, du pur, du joyeux et de l'âtman, dans l'éphémère, l'impur, le triste et le non-Soi, est appelée ignorance. 2.5.Anvers Avidya (ignorancia) es equivocar lo perecedero o no eterno, impuro, malo y sustancioso, por lo eterno, puro, bueno y atman (o sustancia) respectivamente. 2.5-fmpo La ignorancia esencial es considerar permanente, puro, agradable y real, lo que es impermanente, impuro, doloroso e irreal. 2.5.ja Ignorancia es ver eternidad, pureza, felicidad y Yo en lo que es caduco, impuro, dolor y no-Yo 2.5.sp3
  • dR^igdarshanashaktyorekaatmatevaasmitaa .. 2.6..
  • dR^ig-darshana-shaktyor ekaatmatevaasmitaa ||2.6||
  • drig-darshana-shaktyor ekatmatevasmita ...2.6....ri
Egoism is the identification of the power that knows with the instruments of knowing. 2.6. Egoism is the appearance of identity in the natures of the subjective power of consciousness and the instrumental power of seeing. 2.6.p Egoism (asmita) is the delusive or apparent identification of the potency of the Seer with the power of sight. 2.6.ri The sense of personality is due to the identification of the knower with the instruments of knowledge. 2.6.abdk The subject appears to be identified with the power of seeing in egoism. 2.6.sb Asmita is tantamount to the identification of Purusha or pure Consciousness with Buddhi. 2.6.hae Asmita est équivalente à l'identification de Purusha ou de la pure conscience avec Buddhi. 2.6.haf Considérer celui qui voit et l'instrument avec lequel il voit comme étant un, est appelé le je-suis. 2.6.Anvers (*) Asmita es la identidad, como si fuera, del purusha con el buddhi. 2.6-fmpo La conciencia de existencia individual se entiende como si fuera la identidad entre la energía del observador y la energía de la observación. 2.6.ja El egoísmo corresponde a la identificación del poder de la vidente con el poder de ver 2.6.sp3
  • sukhaanushayii raagaH .. 2.7..
  • sukhaanushayii raagaH ||2.7||
  • sukhanushayl ragah ...2.7....ri
Attachment is that magnetic pattern which clusters in pleasure and pulls one towards such experience. 2.7. Attachment is the sequential attraction to pleasure. 2.7.p Attachment accompanies and pursues pleasure. 2.7.ri Desire is attachment to objects of pleasure. 2.7.abdk Dwelling upon pleasure is attachment. 2.7.sb Attachment is that (modification) which follows remembrance of pleasure. 2.7.hae L'attachement est cette (modification) qui suit le souvenir du plaisir. 2.7.haf L'attachement repose sur des expériences agréables. 2.7.Anvers (*) Raga es el placer que acompaña al gusto. 2.7-fmpo El deseo es consecuencia del placer. 2.7.ja La pasión se basa en el placer La pasión es ese ansia o sed o deseo advertido por quien conoce el placer y que va precedido por el recuerdo del placer; se orienta hacia el placer en sí o hacia los medios para procurárselo. 2.7.sp3
  • duHkhaanushayii dveshhaH .. 2.8..
  • duHkhaanushayii dveshhaH ||2.8||
  • duhkhanushayi dveshah ...2.8....ri
Aversion is the magnetic pattern which clusters in misery and pushes one from such experience. 2.8. Aversion is the sequential repulsion from pain. 2.8.p Aversion accompanies and dwells upon pain. 2.8.ri Hate is aversion for any object of the senses. 2.8.abdk Dwelling upon pain is aversion. 2.8.sb Aversion is that (modification) which results from misery. 2.8.hae L'Aversion est cette (modification) qui résulte de la misère. 2.8.haf L'aversion repose sur le désagrément. 2.8.Anvers (*) Dvesha es el dolor que acompaña a la repulsión. 2.8-fmpo El rechazo es consecuencia del dolor. 2.8.ja La aversión se basa en el dolor 2.8.sp3
  • svarasavaahii vidushho.api tathaaruuDho bhiniveshaH .. 2.9..
  • sva-rasa-vaahii vidushho '-pi tathaa-ruuDho '-bhiniveshaH ||2.9||
  • svarasavahi vidusho 'pi tatha rudho 'bhiniveshah ...2.9....ri
Flowing by its own energy, established even in the wise and in the foolish, is the unending desire for life. 2.9. Flowing on by its own potency, established all the same even in the wise, is Love of Life. 2.9.p The tenacious clinging to existence, sustained by its own energy, is so rooted even in the learned. 2.9.ri 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.abdk Flowing by itself even in the wise is the established clinging to life. 2.9.sb As in the ignorant so in the learned, the firmly established inborn fear of annihilation is the affliction called Abhinivesa. 2.9.hae Autant dans l'ignorant que dans l'instruit, la peur, fermement établie, de l'annihilation, est l'affliction appelée Abhinivesa. 2.9.haf Donc, la volonté de vivre, qui coule selon sa propre nature, croît même dans les sages. 2.9.Anvers (*) Abhinivesha es el deseo de vida auto-sostenida que domina todo, aún lo aprendido. 2.9-fmpo El instinto de autopreservación fluye por su propia naturaleza incluso en el erudito. 2.9.ja El apego, que se manifiesta por propia naturaleza, es tenaz incluso en el sabio 2.9.sp3
  • te pratiprasavaheyaaH suukshmaaH .. 2.10..
  • te pratiprasava-heyaaH suukshhmaaH ||2.10||
  • te pratiprasava-heyah sukshmah ...2.10....ri
These patterns when subtle may be removed by developing their contraries. 2.10. These when put potential, are destroyed along with the passing out of activity. 2.10.p These subtle afflictions can be destroyed by inverse propagation (pratiprasava), involution or reabsorption into their causal origins. 2.10.ri These five hindrances, when subtly known, can be overcome by an opposing mental attitude. 2.10.abdk These are overcome by reversing propagation to the subtle. 2.10.sb The subtle Klesas are forsaken (i.e. destroyed) by the cessation of productivity (i.e. disappearance) of the mind. 2.10.hae Les subtils klesas sont abandonnés (c'est à dire) par la cessation de la productivité (c'est à dire la disparition) de la pensée. 2.10.haf La forme subtile de ces causes de malheur (réacteurs subliminaux et notions de l'union) doit être vaincue par le processus de l'évolution. 2.10.Anvers Estos kleshas pueden ser reducidos por involución cuando son sutiles. 2.10-fmpo Su (manifestación) sutil puede evitarse volviendo (los obstáculos al conocimiento) a su origen. 2.10.ja Estas (manchas) desaparecen gracias a la disolución cuando se convierten en sutiles 2.10.sp3
  • dhyaanaheyaastadvR^ittayaH .. 2.11..
  • dhyaana-heyaas tad-vR^ittayaH ||2.11||
  • dhyana-heyas tad-vrittayah ...2.11....ri
Their active afflictions are to be destroyed by meditation. 2.11. Their modifications are destroyed by meditation. 2.11.p Their mental modifications are destroyed by deep meditation (dhyana). 2.11.ri Their activities are to be done away with, through the meditation process. 2.11.abdk Concentration overcomes their effects. 2.11.sb Their means of subsistence or their gross states are avoidable by meditation. 2.11.hae Leurs moyens de subsistance ou leurs états denses sont évitables par la méditation. 2.11.haf La forme brute (les fluctuations) doit être abandonnée par la pratique de la contemplation. 2.11.Anvers Las modificaciones de los kleshas pueden ser reducidas a través de la meditación. 2.11-fmpo Los procesos mentales (que surgen) de ellos (de los obstáculos al conocimiento) se evitan con la meditación. 2.11.ja Las funciones de éstas se suprimen con la meditación 2.11.sp3
  • kleshamuulaH karmaashayo dR^ishhTaadR^ishhTajanmavedaniiyaH .. 2.12..
  • klesha-muulaH karmaashayo dR^ishhTaadR^ishhTa-janma-vedaniiyaH ||2.12||
  • klesha-mulah karmashayo drishtadrishta-janma-vedaniyah ...2.12....ri
The impressions of works have their roots in afflictions and arise as experience in the present and the future births. 2.12. The vehicle of actions has its origin in afflictions, and is experienced in visible and invisible births. 2.12.p The mental deposits of karma have their roots in the afflictions (kleshas) and their fruitage in experiences seen in this life, or in a future life now unseen. 2.12.ri Karma itself has its root in these five hindrances and must come to fruition in this life or in some later life. 2.12.abdk Obstacles result in action patterns which cause suffering in this life and the next. 2.12.sb Karmasaya or latent impression of action based on afflictions, becomes active in this life or in a life to come. 2.12.hae Karmasaya, ou l'impression latente de l'action basée dans les afflictions, devient active dans cette vie ou dans la vie à venir. 2.12.haf le mécanisme de la loi karmique 

Les causes de malheur sont la racine du dépositaire d'action, ce qui peut être vécu dans cette vie ou dans une prochaine incarnation. 2.12.Anvers La acumulación de karmas, que es la principal causa de las aflicciones, se experimenta en los nacimientos presentes y futuros. 2.12-fmpo Los obstáculos al conocimiento dan origen a las diferentes acciones acumuladas, cuyos efectos pueden ser o no evidentes (en el momento actual). 2.12.ja El depósito kármico tiene su propia raíz en las manchas y es experimentado en una vida visible o en una vida invisible (es decir, en esta vida o en otra vida) 2.12.sp3
  • sati muule tadvipaako jaatyaayurbhogaaH .. 2.13..
  • sati muule tad-vipaako jaatyaayur-bhogaaH ||2.13||
  • sati mule tad-vipako jaty-ayur-bhogah ...2.13....ri
When the root exists, its fruition is birth, life and experience. 2.13. It ripens into life-state, life-experience and life-time, if the root exists. 2.13.p So long as the roots remain, there must be their fructification in the form of class, length of life and the experience of pleasures and pains. 2.13.ri So long as the roots (or samskaras) exist, their fruition will be birth, life, and experiences resulting in pleasure or pain. 2.13.abdk Existing roots ripen into species, life, and experience. 2.13.sb As long as Klesa remains at the root, Karmsaya produces three consequences in the form of birth, span of life and experience. 2.13.hae A mesure que les Klesas restent dans la racine Karmasaya produit trois conséquences en forme de naissance, de temps de vie et d'expérience. 2.13.haf Il y a, dans la mesure ou la racine existe, des résultats de ceci : naissance, durée de vie et jouissance. 2.13.Anvers Mientras la causa principal de karmashaya permanezca, madura y da nacimiento, genera un lapso de vida y experiencia. 2.13-fmpo 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. 2.13.ja Existiendo esta raíz surge su maduración, o sea, el nacimiento, la duración de la vida y las fruiciones 2.13.sp3
  • te hlaadaparitaapaphalaaH puNyaapuNyahetutvaat.h .. 2.14..
  • te hlaada-paritaapa-phalaaH puNyaapuNya-hetutvaat ||2.14||
  • te hlada-paritapa-phalah punyapunya-hetutvat ...2.14....ri
They have pleasure or pain as their fruit, according as their cause be virtue or vice. 2.14. They have pleasure or pain as the fruit, by reason of virtue or vice. 2.14.p They have joy or sorrow as their fruit, by reason of virtue or vice. 2.14.ri These seeds (or samskaras) produce pleasure or pain according as their originating cause was good or evil. 2.14.abdk They bear fruit as pleasure or pain caused by virtue or vice. 2.14.sb Because of virtue and vice these (birth, span and experience) produce pleasurable and painful experiences. 2.14.hae En raison de la vertu et du vice, celles-ci (la naissance, la période et l,expérience) produisent des expériences de plaisir ou douloureuses. 2.14.haf Elles portent les fruits du bonheur et de la peine causés par des actions méritoires et déméritoires. 2.14.Anvers Estos frutos tienen felicidad y pena dependiendo de los méritos y deméritos. 2.14-fmpo Los efectos (de las acciones) disfrazados de abrumadora angustia son consecuencia de las (acciones) positivas y negativas. 2.14.ja Estos fructifican en dolor o alegría según el mérito o el demérito, que son sus causas 2.14.sp3
  • pariNaamataapasa.nskaaraduHkhairguNavR^ittivirodhaach cha duHkham.h
    eva sarva.n vivekinaH .. 2.15..
  • pariNaama-taapa-sa.nskaara-duHkhair guNa-vR^itti-virodhaach cha duHkham eva sarva.n vivekinaH ||2.15||
  • parinama-tapa-sanskara-duhkhair guna-vritti-virodhach
    cha duhkham eva sarvam vivekinah ...2.15....ri
All is misery to the wise because of the pains of change, anxiety, and purificatory acts. 2.15. By reason of the pains of change, anxiety and habituation and by reason of the contrariety of the functioning of the 'qualities', all indeed is pain to the discriminating. 2.15.p To the discerning, all is sorrowful owing to the miseries brought by change, anxiety and acquired impressions, and also because of the conflict between the propensities (gunas) of Nature and mental modifications (vritti). 2.15.ri To the illuminated man all existence (in the three worlds) is considered pain owing to the activities of the gunas. These activities are threefold, producing consequences, anxieties and subliminal impressions. 2.15.abdk By reason of the pains of change and the opposing effects of the qualities, all are suffering to the discriminating. 2.15.sb 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 their latentcies and also because of the contrary nature of the Gunas (which produces changes all the time). 2.15.hae La personne qui discrimine, appréhende (par analyse et anticipation) tous les objets mondains comme marqués par la tristesse parce qu'ils causent de la souffrance comme conséquence, tant dans leurs expériences afflictives que dans leurs latences et aussi à cause de la nature contraire des Gunas (qui produisent des changements a tout moment). 2.15.haf Les tristesses présentes dans la transformation continue de la Nature, dans son angoisse et dans les réacteurs subliminaux, et qui par-dessus sont dues aux conflits entre les mouvements de la Nature, tout ceci n'est rien d'autre que tristesse pour l'homme qui discerne. 2.15.Anvers En el caso de aquel que tiene discernimiento (viveka) todo es doloroso, por el dolor producido por el cambio, el sufrimiento agudo, los samskaras y, por oposición, también debido a las gunas u Vrittis. 2.15-fmpo 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 por el conflicto entre las cualidades fundamentales de la materia y los procesos mentales. 2.15.ja A causa de la infelicidad del cambio, del dolor y de los impulsos kármicos, y a causa de la oposición creada por la actividad de los elementos constitutivos, para aquel que ha aprendido a discernir, todo es sólo infelicidad 2.15.sp3
  • heya.n duHkham.h anaagatam.h .. 2.16..
  • heya.n duHkham anaagatam ||2.16||
  • heyam duhkham anagatam ...2.16....ri
The grief which has not yet come may be avoided. 2.16. Pain not yet come is the avoidable. 2.16.p The misery which has not yet come must be avoided. 2.16.ri Pain which is yet to come may be warded off. 2.16.abdk Avoidable is the suffering which has not yet come. 2.16.sb (That is why) Pain which is yet to come is to be discarded. 2.16.hae (C'est pourquoi) la douleur qui arrivera doit être évitée. 2.16.haf le but suprême du yoga 

Ce qui doit être surpassé est la tristesse à venir. 2.16.Anvers (*) El sufrimiento que aún no ha llegado puede y debe ser evitado. 2.16-fmpo Se debe evitar el dolor aún no surgido. 2.16.ja Lo que debe ser evitado es el dolor futuro 2.16.sp3
  • drashhTR^idR^ishyayoH sa.nyogo heyahetuH .. 2.17..
  • drashhTR^i-dR^ishyayoH sa.nyogo heya-hetuH ||2.17||
  • drashtri-drishyayoh sanyogo heya-hetuh ...2.17....ri
The cause of the avoidable is the superimposition of the external world onto the unseen world. 2.17. The Conjunction of the knower and the knowable is the cause of the avoidable pain. 2.17.p The conjunction of the Seer and the seen is the cause of that which is to be avoided. 2.17.ri The illusion that the Perceiver and that which is perceived are one and the same is the cause (of the pain-producing effects) which must be warded off. 2.17.abdk The cause of the avoidable is identifying the perceiver with the perceived. 2.17.sb Uniting the Seer or the subject with the seen or the object, is the cause of that which has to be avoided. 2.17.hae En unissant l'observateur ou le sujet avec le vu ou l'objet est la cause de ce qui doit être évité. 2.17.haf le voyant et le vu 

La correlation entre le voyant et le vu est la cause qui doit être surpassée. 2.17.Anvers La unión entre el observador y lo observado es la causa de ello (que debe ser evitado). 2.17-fmpo El origen de lo que debe evitarse (del dolor) se encuentra en la conexión entre el sujeto y sus objetos. 2.17.ja La causa de 'lo que hay que evitar' es la unión entre vidente y visible 2.17.sp3
  • prakaashakriyaasthitishiila.n bhuutendriyaatmaka.n
    bhogaapavargaartha.n dR^ishyam.h .. 2.18..
  • prakaasha-kriyaa-sthiti-shiila.n bhuutendriyaatmaka.n
    bhogaapavargaartha.n dR^ishyam ||2.18||
  • prakasha-kriya-sthiti-shilam bhutendriyatmakam
    bhogapavargarthem drishyam ...2.18....ri
The experienced world consists of the elements and the senses in play. It is of the nature of cognition, activity and rest, and is for the purpose of experience and realization. 2.18. The knowable is of the nature of illumination, activity and inertia; it consists of the elements and the powers of sensation, action and thought; its objects are emancipation and experience. 2.18.p Having the properties of luminosity, motion and inertia, the objective world of visible Nature consists of the elements and the sense-organs, all for the sake of experience and emancipation. 2.18.ri That which is perceived has three qualities, sattva, rajas and tamas (rhythm, mobility and inertia); it consists of the elements and the sense organs. The use of these produces experience and eventual liberation. 2.18.abdk The nature of light, movement, and preservation consisting of the elements, senses, and experience are for the sake of liberation from the perceived universe. 2.18.sb 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. 2.18.hae L'objet ou ce qui est passible de connaissance est par nature sensible, mutable et inerte. Il existe dans la forme des éléments et des organes, et sert à propos de l'expérience et de l'émancipation. 2.18.haf Le vu a un caractère rayonnant, actif ou inerte et il s'incarne dans des éléments et des organes de sens, et sert à la jouissance et à l'émancipation. 2.18.Anvers El observado (drishyam) 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. 2.18-fmpo 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. 2.18.ja El fin de lo visible es tanto la fruición como la liberación; éste consiste en los elementos y en los sentidos y tiene como naturaleza la luz, la actividad y el estancamiento 2.18.sp3
  • visheshhaavisheshhaliN^gamaatraaliN^gaani guNaparvaaNi .. 2.19..
  • visheshhaavisheshha-liN^ga-maatraa-liN^gaani guNa-parvaaNi ||2.19||
  • visheshavishesha-lingamatralingani gunaparvani ...2.19....ri
The stages of the attributes effecting the experienced world are the specialized and the unspecialized, the differentiated and the undifferentiated. 2.19. The specialised, the Unspecialised the Undifferentiated phenomenal and the noumenal are the stages of "the qualities". 2.19.p The states and stages of the propensities (gunas) are the particularized, the archetypal, the distinctly differentiated, and the signless, irresolvable, undifferentiated. 2.19.ri The divisions of the gunas (or qualities of matter) are fourfold; the specific, the non-specific, the indicated and the untouchable. 2.19.abdk Specific, not specific, definite, indefinite are the quality states. 2.19.sb Diversified (Visesa), undiversified (Avisesa), indicator-only (Lingamatra), and that which is without any indicator (Alinga) are the states of the' Gunas. 2.19.hae Diversifiée (Vivesa), non- diversifiée, (Avivesa), indicateur - seulement (Linga-matra), et celui qui n'a pas d'indicateur (Alinga), sont les états des Gunas. 2.19.haf La Nature est stratifiée en le particularisé, le non-particularisé, le différencié et le non-différencié. 2.19.Anvers Visheshha, avisheshha, lingamatra y alinga son las etapas de las gunas (particular, universal, diferenciado y lo indiferenciado). 2.19-fmpo Los principios fundamentales derivan en lo particular y lo general, lo móvil y lo estático. 2.19.ja Lo diferenciado y lo indiferenciado, el mero disoluble y lo indisoluble: tales son las subdivisiones de los elementos constitutivos 2.19.sp3
  • drashhTaa dR^ishimaatraH shuddho.api pratyayaanupashyaH .. 2.20..
  • drashhTaa dR^ishi-maatraH shuddho '-pi pratyayaanupashyaH ||2.20||
  • drashta dristhimatrah shuddho 'pi pratyayanupashyah ...2.20....ri
The indweller is pure consciousness only, which though pure, sees through the mind and is identified by ego as being only the mind. 2.20. The seer is consciousness only; even though pure, he cognizes ideas by imitation. 2.20.p The Seer is simply pure vision, and yet, though pure, he perceives ideas seemingly through the mind. 2.20.ri The seer is pure knowledge (gnosis). Though pure, he looks upon the presented idea through the medium of the mind. 2.20.abdk The perceiver is only the perception, pure even though seeing through mental images. 2.20.sb The Seer is absolute Knower. Although pure, modifications (of Buddhi) are witnessed by Him as an onlooker. 2.20.hae L'observateur est le connaisseur absolu. Bien que pures les modifications (de Buddhi) sont témoignées par lui comme un spectateur. 2.20.haf Bien que le voyant soit pur, il semble voir à travers le mental et ses notions. 2.20.Anvers El observador es solo conciencia pura, pero a pesar de su pureza, parece observar a través del concepto mental. 2.20-fmpo El espectador es nada mas que observación y, aunque inmaculado, observa a través de las experiencias. 2.20.ja La vidente consiste únicamente en visión y, aunque pura, conoce las nociones 2.20.sp3
  • tadartha eva dR^ishyasyaatmaa .. 2.21..
  • tadartha eva dR^ishyasyaatmaa ||2.21||
  • tad-artha eva drishyasyatma ...2.21....ri
The very existence of the seen is for the sake of the seer. 2.21. For his purpose only is the being of the 'knowable'. 2.21.p The very essence of the visible is that it exists for the sake of the Seer, the Self alone. 2.21.ri All that is exists for the sake of the soul. 2.21.abdk That is only for the sake of the soul of the perceived universe. 2.21.sb To serve as objective field to Purusha, is the essence or nature of the knowable. 2.21.hae Servir comme un champ objectif pour Purusha , est l'essence ou la nature des objets connaissables. 2.21.haf La nature de ce qui est vu est seulement telle pour ce voyant. 2.21.Anvers Prakriti solo existe con motivo de purusha. 2.21-fmpo Así (teniendo en cuenta lo anterior), la razón de ser de lo visible estriba en (ser observado por) el sí mismo. 2.21.ja El ser de lo visible está sólo en función del fin de ésta 2.21.sp3
  • kR^itaartha.n prati nashhTam.h apyanashhTa.n tadanyasaadhaaraNatvaat.h .. 2.22..
  • kR^itaartha.n prati nashhTam apy anashhTa.n tad anya-saadhaaraNatvaat ||2.22||
  • kritartham prati nashtam apy anashtam tad-anya-sadharanatvat ...2.22....ri
Although Creation is discerned as not real for the one who has achieved the goal, it is yet real in that Creation remains the common experience to others. 2.22. Although destroyed in relation to him whose objects have been achieved, it is not destroyed, being common to others. 2.22.p Although it has vanished for him whose purpose is accomplished, it has not ceased to be for others, owing to its very commonality. 2.22.ri In the case of the man who has achieved yoga (or union) the objective universe has ceased to be. Yet it existeth still for those who are not yet free. 2.22.abdk Though destroyed for the enlightened, it is not destroyed for the community of others. 2.22.sb 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. 2.22.hae Bien que cesser d'exister en relation à celui qui a rempli son propos, les objets connaissables ne cessent pas d'exister pour être utiles aux autres. 2.22.haf Bien que ce qui est vu soit perdu pour celui qui a atteint son but, il n'est cependant pas perdu pour tous les autres. 2.22.Anvers (*) Para aquel cuyo propósito se cumple, lo observado se vuelve inexistente, pero para otros no es destruido porque el conocimiento es común a todos. 2.22-fmpo (El objeto) desaparece para quien aprehende su significado pero, por el hecho de ser común, permanece de acuerdo a los demás. 2.22.ja Aun habiendo cesado para uno (o sea, para un alma) que ha cumplido su propio fin, no ha cesado del todo, puesto que es común a otros 2.22.sp3
  • svasvaamishaktyoH svaruupopalabdhihetuH sa.nyogaH .. 2.23..
  • sva-svaami-shaktyoH sva-ruupopalabdhi-hetuH sa.nyogaH ||2.23||
  • sva-svami-shaktyoh svarupopalabdhi-hetah sanyogah ...2.23....ri
The association of the seer with Creation is for the distinct recognition of the objective world, as well as for the recognition of the distinct nature of the seer. 2.23. Conjunction is that which brings about the re-cognition of the natures of the power of owing and the capacity of being owned. 2.23.p The conjunction of the potencies of the Seer and the seen is the reason for the apprehension of his own form and his experience of the true nature of things seen. 2.23.ri 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.abdk The forces of both one's own owner attaining one's own form cause identity. 2.23.sb Alliance is the means of realising 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 realisation of the Seer and the seen is this relationship). 2.23.hae L'Association est le moyen de réaliser la véritable nature de l'objet du Connaisseur et du Possesseur, le Connaisseur (c'est à dire le type d'association qui contribue a la réalisation de l'Observateur et de l'Observe est cette connexion). 2.23.haf La corrélation (entre le voyant et ce qui est vu) fait que le voyant appréhende la vraie forme du pouvoir de celui qui possède et du possédé. 2.23.Anvers La causa de la unión de purusha y prakriti es para purusha experimentar su naturaleza esencial, y desarollar los poderes inerentes en si mismo y en prakriti. 2.23-fmpo 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. 2.23.ja La unión entre la potencia del poseedor y la potencia de lo poseído determina la percepción de sus respectivas naturalezas 2.23.sp3
  • tasya heturavidyaa .. 2.24..
  • tasya hetur avidyaa ||2.24||
  • tasya hetur avidya ...2.24....ri
The cause of the association is ignorance. 2.24. Nescience is its effective cause. 2.24.p Its effective cause is ignorance. 2.24.ri The cause of this association is ignorance or avidya. This has to be overcome. 2.24.abdk The cause of this is ignorance. 2.24.sb (The alliance has) Avidya or nescience as its cause. 2.24.hae (L'association) à Avidya ou l'ignorance comme sa cause. 2.24.haf La cause de ceci est l'ignorance. 2.24.Anvers La causa de unión es avidya. 2.24-fmpo El origen de esta (conexión entre observador y objeto de observación) reside en la ignorancia esencial. 2.24.ja La causa de ésta es la ignorancia 2.24.sp3
  • tadabhaavaat.h sa.nyogaabhaavo haana.n tad.hdR^isheH kaivalyam.h .. 2.25..
  • tadabhaavaat sa.nyogaabhaavo haana.n tad dR^isheH kaivalyam ||2.25||
  • tad-abhavat sanyogabhavo hanam tad drisheh kaivalyam ...2.25....ri
Liberation of the seer is the result of the dis-association of the seer and the seen, with the disappearance of ignorance. 2.25. Removal is the disappearance of conjunction on account of its disappearance that is the absolute freedom of the knower. 2.25.p In its absence, the conjunction disappears, and its avoidance is the real remedy; that is the isolation and liberation, the absolute freedom (kaivalya), of the Seer. 2.25.ri When ignorance is brought to an end through non-association with the things perceived, this is the great liberation. 2.25.abdk In the absence of that, in the absence of identity removed, that is freedom of the perceiver. 2.25.sb The absence of alliance that arises from lack of it (Avidya) is the freedom and that is the state of liberation of the Seer. 2.25.hae L'absence d'association qui provient du manque d'elle (avidya) est la liberté, et ceci est l'état de libération de l'Observateur. 2.25.haf Lorsque cette ignorance disparaît, la corrélation disparaît aussi ; ceci est la cessation complète, voir continuellement sans notion, l'esseulement. 2.25.Anvers La unión (entre purusha y prakriti) desaparece por la ausencia de avidya. Esto es hana (remedio), denominado liberación del purusha. 2.25-fmpo 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). 2.25.ja Cuando ésta es destruida, la unión desaparece; tal es el 'abandono', o sea, el aislamiento de la vidente 2.25.sp3
  • vivekakhyaatiraviplavaa haanopaayaH .. 2.26..
  • viveka-khyaatir aviplavaa haanopaayaH ||2.26||
  • viveka-khyatir aviplava hanopayah ...2.26....ri
The continuous practice of discrimination is the means of attaining liberation. 2.26. The means of the removal is discriminative knowledge undisturbed. 2.26.p Unbroken discriminative cognition is the means of emancipation. 2.26.ri The state of bondage is overcome through perfectly maintained discrimination. 2.26.abdk Discriminating undisturbed intelligence removes suffering. 2.26.sb Clear and distinct (unimpaired) discriminative knowledge is the means of liberation. 2.26.hae La connaissance discriminative, claire, distincte, (débarrassée) est le moyen de la libération. 2.26.haf le prajñâ est l'instrument suprême 

La vision du discernement permanent est le moyen d'atteindre la cessation. 2.26.Anvers La conciencia de lo real, sin fluctuaciones, es el medio para la dispersion de la ignorancia. 2.26-fmpo El medio para obtener la eliminación (de la ignorancia esencial) es el firme conocimiento discriminatorio. 2.26.ja El medio para el 'abandono' es el firme discernimiento de la diferencia 2.26.sp3
  • tasya saptadhaa praantabhuumiH praGYaa .. 2.27..
  • tasya saptadhaa praanta-bhuumiH prajñaa ||2.27||
  • tasya saptadha pranta-bhumih prajna ...2.27....ri
Steady wisdom manifests in seven stages. 2.27. His discrimination becoming final at each stage, sevenfold. 2.27.p His awakening of perfect cognition is sevenfold, attained in successive stages. 2.27.ri The knowledge (or illumination) achieved is sevenfold and is attained progressively. 2.27.abdk This develops through seven stages of wisdom. 2.27.sb Seven kinds of ultimate insight come to him (the Yogin who has acquired discriminative enlightenment). 2.27.hae Sept types de insight viennent à lui, (le yogi qui a développé l'illumination discriminative). 2.27.haf Dans le dernier stade, prajñâ en sept étapes surgit pour celui qui a atteint ceci. 2.27.Anvers Hay siete etapas de iluminación para ese purusha. 2.27-fmpo Tal (conocimiento discriminativo) se encuentra al final de los siete pasos de conocimiento. 2.27.ja Para éste (se engendra) un conocimiento, expresado en siete etapas finales 'Para éste' se refiere al individuo en el que apareció el discernimiento. 2.27.sp3
  • yogaaN^gaanushhThaanaad.h ashuddhikshaye GYaanadiiptiraa
    vivekakhyaateH .. 2.28..
  • yogaaN^gaanushhThaanaad ashuddhi-kshhaye jñaana-diiptiraa
    viveka-khyaateH ||2.28||
  • yoganganushthanad ashuddhikshaye jnanadiptir a
    viveka-khyateh ...2.28....ri
On the destruction of impurity by the sustained practice of the limbs of Union, the light of knowledge reveals the faculty of discrimination. 2.28. On the destruction of impurity by the sustained practice of the accessories of Yoga, the right of wisdom reaches up to discriminative knowledge. 2.28.p Through the practice of the component parts of yoga, as impurity is gradually destroyed, the light of wisdom shines forth, leading to discriminative cognition of Reality. 2.28.ri When the means to yoga have been steadily practised, and when impurity has been overcome, enlightenment takes place, leading up to full illumination. 2.28.abdk By practice of the steps of union impurities are destroyed by the light of knowledge up to discriminating intelligence. 2.28.sb Through the practice of the different accessories to Yoga, when impurities are destroyed, there arises enlightenment culminating in discriminative enlightenment. 2.28.hae Au travers de la pratique des différents accessoires du yoga, quand les impuretés sont détruites, advient l'illumination, culminant dans l'illumination discriminative. 2.28.haf détail de l'instrument 

Par la pratique des membres du yoga et l'élimination des impuretés, une luminosité de la connaissance vraie s'installe, qui emmènera le yogin vers la vision du discernement. 2.28.Anvers 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. 2.28-fmpo 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. 2.28.ja Una vez abolida la impureza mediante el ejercicio de los grados del yoga, surge una iluminación del conocimiento que consigue alcanzar el discernimiento de la diferencia 2.28.sp3
  • yamaniyamaasanapraaNaayaamapratyaahaaradhaaraNaadhyaanasamaadhayo.ashhTaava aN^gaani .. 2.29..
  • yama-niyamaasana-praaNaayaama-pratyaahaara-dhaaraNaa-dhyaana-samaadhayo '-shhTaav aN^gaani ||2.29||
  • yama-niyamasana-pranayama-pratyahara-dharana-dhyana-samadhyayo 'shtavangani ...2.29....ri
The eight limbs of Union are self-restraint in actions, fixed observance, posture, regulation of energy, mind-control in sense engagements, concentration, meditation, and realization. 2.29. Restraint, Observance, Posture, Regulation of breath (Pranayama), 2.29.p Restraint (yama), binding observance (niyama), posture (asana), regulation of breath (pranayama), abstraction and sense-withdrawal (pratyahara), concentration (dharana), contemplation (dhyana) and perfect meditative absorption (samadhi) are the eight limbs of yoga. 2.29.ri The eight means of yoga are, the Commandments or Yama, the Rules or Nijama, posture or Asana, right control of life-force or Pranayama, abstraction or Pratyahara, attention or Dharana, Meditation or Dhyana, Contemplation or Samadhi. 2.29.abdk Restraint, observances, posture, breath control, sublimation, attention, concentration, and meditation are the eight steps. 2.29.sb Yama (restraint), Niyama (observance), Asana (posture), Pranayama (regulation of breath), Pratyahara (withholding of senses), Dharana (fixity), Dhyana (meditation) and Samaadha (perfect concentration) are the eight means of attaining Yoga. 2.29.hae Yama (la restriction), Niyama (l'observance), Asana (la posture), Pranayama (la régulation de la respiration), Pratiahara (la restriction des sens), Dharana (la fixité), Dhyana (la méditation ) et Samadhi (la parfaite concentration), sont les huit moyens d'atteindre le yoga. 2.29.haf les huit phases du processus d'évolution 

Limitations, observances, posture, maîtrise de la respiration, rétraction sensorielle, concentration, contemplation et union sont les huit membres. 2.29.Anvers Las auto-limitaciones, reglas fijadas, posturas, control de la respiración, retracción de los sentidos, concentración, meditación y samadhi constituyen las ocho partes de las disciplina yoga. 2.29-fmpo Las partes (del Yoga) son: actitudes sociales, actitudes personales, posiciones, control de la energía fundamental, abstracción, concentración, meditación e interiorización completa. 2.29.ja Los ocho grados son: prohibiciones, obligaciones, posturas, control respiratorio, abstracción, concentración, meditación y énstasis 2.29.sp3
  • ahi.nsaasatyaasteyabrahmacharyaaparigrahaa yamaaH .. 2.30..
  • ahi.nsaa-satyaasteya-brahmacharyaaparigrahaa yamaaH ||2.30||
  • tatra ahimsa-satyasteya-brahmacharyaparigraha yamah ...2.30....ri
Self-restraint in actions includes abstention from violence, from falsehoods, from stealing, from sexual engagements, and from acceptance of gifts. 2.30. Of these the restraints are: Abstinence from injury (Ahimsa); Veracity; Abstinence from theft; Continence; Abstinence from avariciousness. 2.30.p Of these, non-violence (ahimsa), truthfulness (satya), non-stealing (asteya), continence (brahmacharya) and non-possessiveness (aparigraha) are the five forms of restraint (yamas). 2.30.ri Harmlessness, truth to all beings, abstention from theft, from incontinence and from avarice, constitute yama or the five commandments. 2.30.abdk There are nonviolence, not lying, not stealing, not lusting, not possessing. 2.30.sb Ahimsa (non-injury), Satya (truth), Asteya (abstention from stealing), Brahmacharya (continence) and Aparigraha (abstinence from avariciousness) are the five Yamas (forms of restraint). 2.30.hae Ahimsa (la non violence), Satya (la vérité), Astya (l'abstention de vol), Brahmacharya (la continence), et Aparigraha (l'abstinence d'avarice) sont les cinq Yamas (formes de restriction) 2.30.haf les limitations 

Non-nuisance, véracité, ne pas voler, chasteté et désintéressement sont les limitations. 2.30.Anvers La no-violencia, la verdad, la honestidad, la abstinencia sexual y la no-posesividad son las cinco auto-limitaciones. 2.30-fmpo 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. 2.30.ja Las prohibiciones son: la no violencia, el decir la verdad, el no robar (Nota 1), la abstinencia sexual (Nota 2), la pobreza 2.30.sp3

(Nota 1) Algún autor ha justificado el respeto a la propiedad ajena por el enfrentamiento interno que provoca, eliminando cuidadosamente cualquier resquicio de razón ética o moral. Por asimilación a las razones por las que evitar la mentira: para evitar el punto de conflicto que implica saber en el fuero interno que lo que estamos diciendo no es cierto. 

(Nota 2) Es curiosa la tradición oriental que ha desarrollado toda una escuela yóguica como el Tantra basada en el sexo y el placer, a pesar de esta prohibición expresa de la actividad sexual

  • jaatideshakaalasamayaanavachchhinnaaH saarvabhaumaa mahaavratam.h .. 2.31..
  • jaati-desha-kaala-samayaanavachchhinnaaH saarvabhaumaa mahaa-vratam ||2.31||
  • ete jati-desha-kala-samayanavachchimah sarvabhauma mahavratam ...2.31....ri
These five willing abstentions are not limited by rank, place, time or circumstance and constitute the Great Vow. 2.31. They are the Great Vow, universal, and not limited by life-state, space, time, and circumstance (Samaya). 2.31.p These are not conditioned or qualified by class or country, time or circumstance, and apply to all spheres and stages, thus constituting the Great Vow. 2.31.ri Yama (or the five commandments) constitutes the universal duty and is irrespective of race, place, time or emergency. 2.31.abdk These, not limited by class, country, time, circumstance, are the universal great vows. 2.31.sb 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. 2.31.hae Elles (les restrictions) pourtant, sont un grand voeu quand elles deviennent universelles, n'étant pas restreintes à une quelconque considération de classe, de lieu, de temps ou de concept de devoir. 2.31.haf Elles sont valables partout, indépendamment de la naissance, du lieu, du temps et des circonstances ; elles constituent le grand voeu. 2.31.Anvers Cuando se practica universalmente, sin excepción, independientemente de las circunstancias de nacimiento, lugar y hora, éstos (los yamas) devienen en la gran disciplina. 2.31-fmpo (La actitud social constituye) el deber fundamental, (el cual) debe extenderse con respecto a todo, independientemente de circunstancias, situación social, lugar o momento. 2.31.ja Cuando no están limitadas por especie, lugar, tiempo y convención y cuando comprenden todos los posibles casos, representan el gran voto 2.31.sp3
  • shauchasa.ntoshhatapaHsvaadhyaayeshvarapraNidhaanaani niyamaaH .. 2.32..
  • shaucha-sa.ntoshha-tapaH-svaadhyaayeshvara-praNidhaanaani niyamaaH ||2.32||
  • shaucha-santosha-tapah-svadhyayeshvara-pranidhanani niyamah ...2.32....ri
The fixed observances are cleanliness, contentment, austerity, study and persevering devotion to God. 2.32. The observances are Cleanliness, Contentment, Purificatory action, study and the making of the Lord the motive of all action. 2.32.p Purity, contentment, austerity, self-study and devoted self-surrender to the Lord are the five observances (niyamas). 2.32.ri Internal and external purification, contentment, fiery aspiration, spiritual reading and devotion to Ishvara constitutes nijama (or the five rules). 2.32.abdk Cleanliness, contentment, discipline, self-study, and surrender to the Lord are the observances. 2.32.sb Cleanliness, contentment, austerity (mental and physical discipline), Svadhyaya (study of scriptures and chanting of Mantras) and devotion to God are the Niyamas (observances). 2.32.hae La pureté, le contentement, l'austérité, (discipline mentale et physique), svadhyaya (l'étude des écritures et la récitation des Mantras) et la dévotion à Isvara sont les Niyamas (les observances ). 2.32.haf Pureté, contentement, austérité, l'étude de soi-même et l'abandon complet en Isvara sont les observances. 2.32.Anvers La limpieza, el contentamiento, la austeridad, el auto conocimiento y la entrega a Dios constituyen las reglas fijas. 2.32-fmpo La actitud personal (debe ser) limpieza, contentamiento, disciplina, estudio de sí mismo y desprendimiento. 2.32.ja Las obligaciones son: pureza, contento, ascesis, estudio y devoción al Señor (Nota 3) 2.32.sp3

(Nota 3) La definición de 'Señor' que ha hecho más arriba, evita cualquier paralelismo con el sentido que en Occidente damos a 'Señor'.

  • vitarkabaadhane pratipakshabhaavanam.h .. 2.33..
  • vitarka-baadhane pratipakshha-bhaavanam ||2.33||
  • vitarka badhane pratipaksha bhavanam ...2.33....ri
When improper thoughts disturb the mind, there should be constant pondering over the opposites. 2.33. Upon thoughts of sin troubling, habituation to the contrary. 2.33.p When the mind is oppressed by perverse thoughts, it must summon and sustain their opposites. 2.33.ri When thoughts which are contrary to yoga are present there should be the cultivation of their opposite. 2.33.abdk Overcome destructive instincts by cultivating the opposites. 2.33.sb When these restraints and observances are inhibited by perverse thoughts, the opposites should be thought of. 2.33.hae Quand ces restrictions et ces observances sont inhibées par des pensées perverses, l'oppose doit être pensé. 2.33.haf Pour repousser les pensées opposées il faut cultiver leur contraire. 2.33.Anvers Cuando la mente es perturbada por las pasiones, uno debe practicar reflexionando acerca de los opuestos. 2.33-fmpo Si surgen ideas contrarias (a las actitudes) que supongan un obstáculo, (se sugiere) la reflexión sobre los opuestos. 2.33.ja Si existe un impedimento debido a las inclinaciones contrarias, es preciso cultivar su opuesto 2.33.sp3
  • vitarkaa hi.nsaadayaH kR^itakaaritaanumoditaa lobhakrodhamohapuurvakaa
    mR^idumadhyaadhimaatraa duHkhaaGYaanaanantaphalaa iti pratipakshabhaavanam.h .. 2.34..
  • vitarkaa hi.nsaadayaH kR^ita-kaaritaanumoditaa lobha-krodha-moha-puurvakaa mR^idu-madhyaadhimaatraa duHkhaajñaanaananta-phalaa iti pratipakshha-bhaavanam ||2.34||
  • vitarka himsadayah krita-karitanumodita lobha-krodha-moha-purvaka
    mridu-madhyadhimatra duhkhajnananantaphala iti pratipaksha-bhavanam ...2.34....ri
Improper 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 endless pain and misery. Overcome such distractions by pondering on the opposites. 2.34. The sins are the causing of injury to others and the rest. They are done, caused to be done and permitted to be done; they are preceded by desire, anger and ignorance; they are slight, middling and intense; their result is an infinity of pain and unwisdom; thus comes the habit of thinking to the contrary. 2.34.p Perverse thoughts of a violent and destructive nature, whether enacted, abetted or endorsed, whether induced by avarice, anger or delusion, whether mild, moderately present or intensely indulged, result in endless misery and folly; consequently, their opposites must be nurtured and nourished. 2.34.ri 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 (ignorance); whether slight in the doing, middling or great. These result always in excessive pain and ignorance. For this reason, the contrary thoughts must be cultivated. 2.34.abdk Destructive instincts are harmful thoughts whether done, caused, or approved, whether motivated by greed, anger, or delusion, whether mild, moderate, or intense; they result in endless suffering and ignorance. Therefore cultivate the opposites. 2.34.sb 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. 2.34.hae Les actions qui proviennent des pensées perverses, comme l'injure etc., sont réalisées par la propre personne, par quelqu'un d'autre ou approuvées; elles sont réalisées tant par la colère, que par la cupidité ou par la désillusion; elles peuvent être faibles, modérées ou intenses. Savoir qu'elles sont causées par une misère et une ignorance infinies, est une pensée - contraire. 2.34.haf Des pensées comme nuire, etc... engendrées par soi-même, causées ou approuvées, provenant d'avidité, de colère ou d'illusion - modestes, moyennes ou excessives - trouvent leur fin dans l'ignorance et la souffrance ; cultivez donc leurs contraires. 2.34.Anvers 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. 2.34-fmpo 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. 2.34.ja Las inclinaciones contrarias son la violencia y todas las otras; pueden ser realizadas, o hechas realizar, o aprobadas. Determinadas por la avidez, o por la ira o por el ofuscamiento, son tenues, medianas o intensas. Sus frutos constantes son la infelicidad y la ignorancia; por lo tanto, se impone el cultivo de su opuesto 2.34.sp3
  • ahi.nsaapratishhThaayaa.n tatsannidhau vairatyaagaH .. 2.35..
  • ahi.nsaa-pratishhThaayaa.n tat-sa.nnidhau vaira-tyaagaH ||2.35||
  • ahimsa-pratishthayam tat-sanniddhau vairatyagah ...2.35....ri
When one is confirmed in non-violence, hostility ceases in his presence. 2.35. (The habit of) not causing injury being confirmed, hostilities are given up in his presence. 2.35.p When one is firmly grounded in non-violence (ahimsa), all hostility is given up in one's presence. 2.35.ri In the presence of him who has perfected harmlessness, all enmity ceases. 2.35.abdk Nonviolence confirmed, in that presence hostility is relinquished. 2.35.sb As the Yogin becomes established in non-injury, all beings coming near him (the Yogin) cease to be hostile. 2.35.hae A mesure que le yogi s'établit dans la non - injure, tous les êtres qui s'approchent (du Yogi) cessent d'être hostiles. 2.35.haf Tous les êtres abandonneront leur animosité en présence de celui qui est fermement établi en non-nuisance. 2.35.Anvers Estando firmemente establecido en ahimsa, hay abandono de la hostilidad en su cercanía. 2.35-fmpo El no ocasionar daño, establecido con firmeza, (es una actitud social que) se extiende en su proximidad. 2.35.ja Cuando para éste la no violencia se convierte en estable, aleja de él la hostilidad 2.35.sp3
  • satyapratishhThaayaa.n kriyaaphalaashrayatvam.h .. 2.36..
  • satya-pratishhThaayaa.n kriyaa-phalaashrayatvam ||2.36||
  • satya-pratishthayam kriya-phalashrayatvam ...2.36....ri
When one is firmly established in speaking truth, the fruits of action become subservient to him. 2.36. Veracity being confirmed, action and fruition become dependents. 2.36.p When one is firmly grounded in truth (satya), all acts gestated bear fruit dependably. 2.36.ri When truth to all beings is perfected, the effectiveness of his words and acts is immediately to be seen. 2.36.abdk Not lying confirmed, work and its fruits submit. 2.36.sb When truthfulness is achieved, the words (of the Yogin) acquire the power of making them fruitful. 2.36.hae Quand la manière d'être est véritable, les mots (du yogi ) acquièrent le pouvoir de fructifier. 2.36.haf Après s'être fermement établi dans la véracité, on maîtrise l'action et son fruit. 2.36.Anvers Siendo firmemente establecido en la verdad, las acciones resultan en frutos, dependiendo enteramente de ella. 2.36-fmpo La comunicación veraz, establecida con firmeza, (es una actitud social que) produce acciones de acuerdo a la verdad. 2.36.ja Cuando para éste el decir la verdad se convierte en estable, él es quien fija el fruto de las acciones 2.36.sp3
  • asteyapratishhThaayaa.n sarvaratnopasthaanam.h .. 2.37..
  • asteya-pratishhThaayaa.n sarva-ratnopasthaanam ||2.37||
  • asteya-pratishthayam sarva-ratnopasthanam ...2.37....ri
All jewels approach him who is confirmed in honesty. 2.37. (The habit of) not-stealing being confirmed, all jewels approach him. 2.37.p When one is firmly grounded in non-stealing (asteya), all sorts of precious jewels present themselves. 2.37.ri When abstention from theft is perfected, the yogi can have whatever he desires. 2.37.abdk Not stealing confirmed, all riches approach. 2.37.sb When non-stealing is established, all jewels present themselves (to the Yogin). 2.37.hae Quand le non - vol est établi, tous les joyaux se présentent (au yogi). 2.37.haf Après s'être fermement établi dans l'état de ne pas voler, des joyaux apparaissent. 2.37.Anvers Siendo firmemente establecido en la honestidad, todas las gemas se presentan. 2.37-fmpo La honradez, establecida con firmeza, (es una actitud social que) proporciona toda clase de riquezas. 2.37.ja Cuando para éste el no robar se convierte en estable, él entra en posesión de todas las gemas 2.37.sp3
  • brahmacharyapratishhThaayaa.n viiryalaabhaH .. 2.38..
  • brahmacharya-pratishhThaayaa.n viirya-laabhaH ||2.38||
  • brahmacharya-pratishthayam virya-labhah ...2.38....ri
When one is confirmed in celibacy, spiritual vigor is gained. 2.38. Continence being confirmed, vigour is obtained. 2.38.p When one is firmly grounded in celibacy in consciousness and conduct (brahmacharya), one gains vigour, vitality and strength. 2.38.ri By abstention from incontinence, energy is acquired. 2.38.abdk Not lusting confirmed, vigour is gained. 2.38.sb When continence is established, Virya is acquired. 2.38.hae Quand la continence est établie, Virya est acquise. 2.38.haf Après s'être fermement établi dans l'état de chasteté, une grande vitalité est acquise. 2.38.Anvers Siendo firmemente establecido en brahmacharya, se obtiene virya. 2.38-fmpo La perseverancia en el camino hacia la verdad, (es una actitud social que) se traduce en poder. 2.38.ja Cuando para éste la abstinencia sexual se convierte en estable, adquiere energía 2.38.sp3
  • aparigrahasthairye janmakatha.ntaasa.nbodhaH .. 2.39..
  • aparigraha-sthairye janma-katha.ntaa-sa.nbodhaH ||2.39||
  • aparigraha-sthairye janma-kathanta-sanbodhah ...2.39....ri
When one is confirmed in non-possessiveness, the knowledge of the why and how of existence is attained. 2.39. Non-covetousness being confirmed, the knowledge of the how of births. 2.39.p When one is established in non-possessiveness (aparigraha), one gains luminous insight in relation to the process and purposes, the meaning and significance, of the succession of births. 2.39.ri When abstention from avarice is perfected, there comes an understanding of the law of rebirth. 2.39.abdk Not possessing established, there occurs knowledge of the birth process. 2.39.sb On attaining perfection in non-acceptance, knowledge of past and future existences arises. 2.39.hae En atteignant la perfection dans les Yamas , advient la connaissance de l'existence passée et future. 2.39.haf Après s'être fermement établi dans l'état de désintéressement on connaît le pourquoi de sa ou ses naissances. 2.39.Anvers Permaneciendo estable en la no-posesividad, surge el conocimiento del cómo y de dónde proviene el nacimiento. 2.39-fmpo La firmeza en poseer lo justo y necesario (es una actitud social que) permite acceder al porqué de la existencia. 2.39.ja Cuando éste se fija en la pobreza, el conocimiento del porqué de sus precedentes nacimientos ... viene a él ... 2.39.sp3
  • shauchaat.h svaaN^gajugupsaa parairasa.nsargaH .. 2.40..
  • shauchaat svaaN^ga-jugupsaa parair asa.nsargaH ||2.40||
  • shauchat svanga-jugupsa parair asansargah ...2.40....ri
From purity follows a withdrawal from enchantment over one's own body as well as a cessation of desire for physical contact with others. 2.40. By cleanliness, disinclination to one's body, and cessation-of contact with others. 2.40.p Through internal purity and external purification, one gains bodily protection and freedom from pollution in contacts with others. 2.40.ri Internal and external purification produces aversion for form, both one's own and all forms. 2.40.abdk Cleanliness brings protection of one's own body and non-infection from contact with others. 2.40.sb From the practice of purification, aversion towards one's own body is developed and thus aversion extends to contact with other bodies. 2.40.hae De la pratique de la purification , le détachement en relation au propre corps est développé et ainsi le détachement s'étend aux autres corps. 2.40.haf les observances 

Par la pureté une distance envers son corps se crée et le non-salissement par autrui est désiré. 2.40.Anvers De la limpieza proviene la indiferencia hacia el cuerpo y el no apego a los demás. 2.40-fmpo La (actitud personal de) limpieza conduce al disgusto con el propio cuerpo y al aislamiento social. 2.40.ja Si existe la pureza, desagrada el propio cuerpo y se evita el contacto con los demás 2.40.sp3
  • sattvashuddhisaumanasyaikaagr.hyendriyajayaatmadarshanayogyatvaani cha .. 2.41..
  • sattva-shuddhi-saumanasyaikaagryendriya-jayaatma-darshana-yogyatvaani cha ||2.41||
  • sattvashuddhi-saumanasyaikagryendriyajayatma-darshana-yogyatvani cha ...2.41....ri
As a result of contentment there is purity of mind, one-pointedness, control of the senses, and fitness for the vision of the self. 2.41. And upon the essence becoming pure, come high-mindedness, one-pointedness, control of the senses and fitness for the knowledge of the self. 2.41.p Through the cleansing of consciousness and purity of motivation, one gains mental serenity, one-pointedness, control of the sense-organs, as well as fitness for soul-vision and direct apprehension of the Self. 2.41.ri Through purification comes also a quiet spirit, concentration, conquest of the organs, and ability to see the Self. 2.41.abdk Goodness purified becomes serenity, single-mindedness, conquest of the senses, and readiness to perceive the soul. 2.41.sb Purification of the mind, pleasantness of feeling, one-pointedness, subjugation of the senses and ability for self-realisation are acquired. 2.41.hae La purification de la pensée, les sentiments agréables, la concentration, la subjuguation des sens et l'habilite à l'auto - réalisation sont acquises. 2.41.haf Aussi la pureté du sattva, le contentement, l'état de convergence, la victoire sur les sens et la capacité de voir son propre âtman est atteint. 2.41.Anvers 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. 2.41-fmpo Además, (la actitud personal de limpieza) (produce) purificación mental, alegría, atención, dominio de los sentidos y capacidad para la autoobservación. 2.41.ja Pureza del sattva (mental), claridad, concentración en un punto, victoria sobre los sentidos, capacidad de percibir el yo 2.41.sp3
  • sa.ntoshhaad.h anuttamaH sukhalaabhaH .. 2.42..
  • sa.ntoshhaad anuttamaH sukha-laabhaH ||2.42||
  • santoshad anuttamah sukha-labhah ...2.42....ri
Supreme happiness is gained via contentment. 2.42. By contentment the acquisition of extreme happiness. 2.42.p Through joyous contentment, one gains supreme happiness. 2.42.ri As a result of contentment bliss is achieved. 2.42.abdk From contentment the best happiness is gained. 2.42.sb From contentment unsurpassed happiness is gained. 2.42.hae A partir du contentement, la joie transcendante est gagnée. 2.42.haf Du contentement jaillit l'atteinte d'une joie suprême. 2.42.Anvers La felicidad sin excesos surge de la práctica del contentamiento. 2.42-fmpo El contentamiento (es una actitud personal que proporciona) felicidad insuperable. 2.42.ja El contento lleva consigo la obtención de la felicidad suprema 2.42.sp3
  • kaayendriyasiddhirashuddhikshayaat.h tapasaH .. 2.43..
  • kaayendriya-siddhir ashuddhi-kshhayaat tapasaH ||2.43||
  • kayendriya-siddhir ashuddhi-kshayat tapasah ...2.43....ri
Through sanctification and the removal of impurities, there arise special powers in the body and senses. 2.43. By purificatory actions, the removal of impurity and the attainments of the physical body and the senses. 2.43.p Through the elimination of pollution, the practice of penance (tapas) brings about the perfection of the body and the sense-organs. 2.43.ri Through fiery aspiration and through the removal of all impurity, comes the perfecting of the bodily powers and of the senses. 2.43.abdk Perfection of the body's senses comes from the destruction of impurities by discipline. 2.43.sb Through destruction of impurities, practice of austerities brings about perfection of the body and the organs. 2.43.hae Au travers de la destruction des impuretés, la pratique des austérités gère la perfection du corps et des organes. 2.43.haf Par l'austérité et parce que les impuretés disparaissent, un pouvoir sur le corps et les sens est acquis. 2.43.Anvers Practicando austeridad, las impurezas se destruyen y surge la perfección en el cuerpo y los órganos sensitivos. 2.43-fmpo La autodisciplina (es una actitud personal que) destruye las impurezas perfeccionando el cuerpo y los sentidos. 2.43.ja La ascesis lleva consigo la destrucción de las impurezas, y por lo tanto la perfección del cuerpo y de los sentidos 2.43.sp3
  • svaadhyaayaad.h ishhTadevataasa.nprayogaH .. 2.44..
  • svaadhyaayaad ishhTa-devataa-sa.nprayogaH ||2.44||
  • svadhyayad ishta-devata-sanprayogah ...2.44....ri
By study comes communion with the Lord in the Form most admired. 2.44. By study comes communion with the desired deity. 2.44.p Through self-study comes communion with the chosen deity. 2.44.ri Spiritual reading results in a contact with the soul (or divine One). 2.44.abdk From self-study comes communion with the divine ideal. 2.44.sb From study and repetition of the Mantras, communion with the desired deity is established. 2.44.hae De l'étude et de la répétition des Mantras, la communion avec la divinité désirée est établie. 2.44.haf Par l'étude de soi, on établit un contact avec la divinité choisie. 2.44.Anvers La unión con la deidad deseada se produce a través de la auto-observación. 2.44-fmpo El estudio de sí mismo (es una actitud personal a través de la cual) surge el contacto con la deidad de su devoción. 2.44.ja Del estudio proviene la unión con la divinidad deseada 2.44.sp3
  • samaadhisiddhiriishvarapraNidhaanaat.h .. 2.45..
  • samaadhi-siddhir iishvara-praNidhaanaat ||2.45||
  • samadhi-siddhir ishvara-pranidhanat ...2.45....ri
Realization is experienced by making the Lord the motive of all actions. 2.45. The attainment of trance by making Ishvara the motive of all actions. 2.45.p Through persevering devotion to the Lord comes perfection in meditative absorption (samadhi). 2.45.ri Through devotion to Ishvara the goal of meditation (or samadhi) is reached. 2.45.abdk Meditation is successfully identifying with the Lord. 2.45.sb From devotion to God, Samadhi is attained. 2.45.hae De la dévotion a Dieu, Samadhi est atteint. 2.45.haf Par l'abandon complet en Isvara, l'union. 2.45.Anvers El éxito en el trance proviene de la completa resignación a Dios. 2.45-fmpo El desprendimiento (es una actitud personal a través de la cual se logra) la perfección en la interiorización suprema. 2.45.ja de la devoción al Señor surge la perfección del énstasis 2.45.sp3
  • sthirasukham.h aasanam.h .. 2.46..
  • sthira-sukham aasanam ||2.46||
  • sthira-sukham asanam ...2.46....ri
The posture should be steady and comfortable. 2.46. Posture is steadily easy. 2.46.p The posture must be firm and pleasant. 2.46.ri The posture assumed must be steady and easy. 2.46.abdk Stable and pleasant is the posture. 2.46.sb Motionless and agreeable form (of staying) is Asana (Yogic posture). 2.46.hae Une forme agréable et sans mouvement (d'être) est l 'Asana (posture yogi). 2.46.haf la posture 

La posture doit être stable et agréable. 2.46.Anvers La postura debe ser firme y confortable. 2.46-fmpo La postura (debe) mantenerse con comodidad. 2.46.ja La postura debe conducir a la estabilidad y a la comodidad 2.46.sp3
  • prayatnashaithilyaanantasamaapattibhyaam.h .. 2.47..
  • prayatna-shaithilyaananta-samaapattibhyaam ||2.47||
  • prayatna-shaithilyananta-samapattibhyam ...2.47....ri
In effortless relaxation, dwell mentally on the Endless with utter attention. 2.47. By slackening the effort and by thought-transformation as infinite. 2.47.p This is gained by release of tension and serene contemplation upon the boundless infinite. 2.47.ri 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.abdk Tension released, thought transformation is infinite. 2.47.sb By relaxation of effort and meditation on the infinite (,sanas are perfected). 2.47.hae Par la relaxation de l'effort et la méditation sur l'infini (les asanas sont perfectionnées). 2.47.haf Ceci est accompagné par la relaxation des tensions et par une coïncidence avec l'illimité. 2.47.Anvers Superando los esfuerzos y a través de la meditación sobre la serpiente ananda, se obtiene dominio de asana. 2.47-fmpo (La postura se lleva a cabo) mediante la relajación del esfuerzo extremo (y) a través de la identificación enstática con el infinito. 2.47.ja En virtud de una relajación del esfuerzo y de la realización de Ananta 2.47.sp3
  • tato dvandvaanabhighaataH .. 2.48..
  • tato dvandvaanabhighaataH ||2.48||
  • tato dvandvanabhighatah ...2.48....ri
From that there is no disturbance from the dualities. 2.48. Thence cessation of disturbance from-the-pairs of opposites. 2.48.p Thus arises freedom from assault by the pairs of opposites. 2.48.ri When this is attained, the pairs of opposites no longer limit. 2.48.abdk From that, dualities do not disturb. 2.48.sb From that arises immunity from Dvandvas or opposite conditions. 2.48.hae De cela vient l'immunité relative à Dvandvas ou à des conditions opposées. 2.48.haf Ainsi on ne sera pas affecté par la dualité. 2.48.Anvers Entonces, los pares de opuestos dejan de tener impacto. 2.48-fmpo En ese caso (en la postura correctamente adoptada, se logra) la oposición ante los pares de opuestos. 2.48.ja De esta forma se evita la obstrucción ocasionada por los contrarios 2.48.sp3
  • tasmin.h sati shvaasaprashvaasayorgativichchhedaH praaNaayaamaH .. 2.49..
  • tasmin sati shvaasa-prashvaasayor gati-vichchhedaH praaNaayaamaH ||2.49||
  • tasmin sati shvasa-prashvasayor gativichchedah pranayamah ...2.49....ri
When that exists, control of incoming and outgoing energies is next. 2.49. Regulation of breath (Pranayama) is the stoppage of the inspiratory and expiratory movements (of breath) which follows, when that has been secured. 2.49.p When this is attained, there comes pranayama, the regulation of breath, the restraint of inhalation and exhalation. 2.49.ri When right posture (asana) has been attained there follows right control of prana and proper inspiration and expiration of the breath. 2.49.abdk After that is accomplished, regulation of inhalation and exhalation is breath control. 2.49.sb That (Asana) having been perfected, regulation of the flow of inhalation and exhalation is Pranayama (breath control). 2.49.hae Cette (asana) ayant été perfectionnée, la régulation du flux de l'inspiration et de l'expiration est pranayama (contrôle de la respiration). 2.49.haf la respiration 

Etant établi dans la posture, on pratique la rétention du flux de l'inspiration et de l'expiration du souffle (appellée la maîtrise de la respiration). 2.49.Anvers Habiendo sido efectuada asana, pranayama es la cesación del movimiento de inhalación y exhalación. 2.49-fmpo A continuación (establecido en la postura), el control de la energía fundamental (se logra) con la interrupción de los movimientos respiratorios (irregulares). 2.49.ja A esto le sigue el control de la respiración, que consiste en una interrupción del proceso de inspiración y expiración 2.49.sp3
  • baahyaabhyantarastambhavR^itti{H} deshakaalasa.nkhyaabhiH
    paridR^ishhTo diirghasuukshmaH .. 2.50..
  • baahyaabhyantara-stambha-vR^ittir desha-kaala-sa.nkhyaabhiH paridR^ishhTo diirgha-suukshhmaH ||2.50||
  • bahyabhyantara-stambha-vrittir deshakala-sankhyabhih
    paridrishto dirghasukshmah ...2.50....ri
It may be external, internal, or midway, regulated by time, place, or number, and of brief or long duration. 2.50. Manifestation as external, internal and total restraint is regulated by place, time and number; and thus it becomes long in duration and subtle. 2.50.p These modifications are external, internal or wholly suspended; they are regulated according to space, time or number, whether protracted or attenuated. 2.50.ri Right control of prana (or the life currents) is external, internal or motionless; it is subject to place, time and number and is also protracted or brief. 2.50.abdk External, internal, and motionless are the modifications as regulated by space, time, and number, becoming long and subtle. 2.50.sb 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. 2.50.hae Ce (pranayama) a une opération externe (Vahya-vrtti), une opération interne (Abhyantara-vrtti ) et une suppression (Stambha-vrtti). Ceci, encore, quand il est observe en accord avec l'espace, le temps et le nombre devient long et subtil . 2.50.haf La maîtrise de la respiration est extérieure, intérieure et d'un mouvement fixe ; elle est conditionnée par le lieu, le temps et le nombre et peut être protractée ou contractée. 2.50.Anvers Pranayama es externa, interna o suprimida, regulada por el lugar, la hora y la cantidad; y se torna prolongada y sutil. 2.50-fmpo 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. 2.50.ja Es una función externa, interna o estable; está regulada por espacio, tiempo y número, y puede ser larga o breve 2.50.sp3
  • baahyaabhyantaravishhayaakshepii chaturthaH .. 2.51..
  • baahyaabhyantara-vishhayaakshhepii chaturthaH ||2.51||
  • bahyabhyantara-vishayakshepi chaturthah ...2.51....ri
Energy-control which goes beyond the sphere of external and internal is the fourth level - the vital. 2.51. The fourth is that which follows when the spheres of the external and internal have been passed. 2.51.p The fourth modification goes beyond the external-internal range. 2.51.ri There is a fourth stage which transcends those dealing with the internal and external phases. 2.51.abdk External, internal spheres cast aside is the fourth. 2.51.sb The fourth Pranayama transcends external and internal operations. 2.51.hae Le quart Pranyama transcende des opérations externes et internes. 2.51.haf Un mouvement du souffle qui surpasse l'extérieur (expiration) et l'intérieur (inspiration) est appelé 'le quatrième'. 2.51.Anvers El cuarto pranayama es aquel que trasciende el objeto interno y externo. 2.51-fmpo La cuarta (técnica para el control de la energía fundamental) trasciende el ámbito de la externa y la interna. 2.51.ja El cuarto (control respiratorio) es el que supera (el control) que tiene por objeto lo externo y lo interno 2.51.sp3
  • tataH kshiiyate prakaashaavaraNam.h .. 2.52..
  • tataH kshhiiyate prakaashaavaraNam ||2.52||
  • tatah kshiyate prakashavaranam ...2.52....ri
In this way, that which covers the light is destroyed. 2.52. Thence the cover of light is destroyed. 2.52.p Thus is worn away the veil which obscures the light. 2.52.ri Through this, that which obscures the light is gradually removed. 2.52.abdk From this is removed the covering of the Light, 2.52.sb By that the veil over manifestation (of knowledge) is thinned. 2.52.hae Par cela, le voile sur la manifestation de la connaissance est raréfié. 2.52.haf Ainsi la maîtrise de la respiration fait dissiper le voile couvrant l'illumination. 2.52.Anvers (*) Por lo tanto lo que cubre la luz desaparece. 2.52-fmpo De esta forma (con el control de la energía fundamental) se destruye el velo (que oculta) la luz. 2.52.ja Gracias a él es destruida la pantalla de la luz 2.52.sp3
  • dhaaraNaasu cha yogyataa manasaH .. 2.53..
  • dhaaraNaasu cha yogyataa manasaH ||2.53||
  • dharanasu cha yogyata manasah ...2.53....ri
Thus the mind becomes fit for concentration. 2.53. And the fitness of the mind for concentration. 2.53.p And thus the mind gains fitness for concentration. 2.53.ri And the mind is prepared for concentrated meditation. 2.53.abdk and prepared is the mind for attention. 2.53.sb (Moreover) The mind acquires fitness for Dharana. 2.53.hae (Alors) la pensée acquiert les conditions pour Dharana. 2.53.haf Le mental devient apte à la concentration. 2.53.Anvers Y la preparación de la mente para concentración (se desarrolla a través de pranayama). 2.53-fmpo (El control de la energía fundamental) también, (proporciona) capacidad para la concentración de la mente. 2.53.ja Y (gracias a él) se da la capacidad del sentido interno para la concentración 2.53.sp3
  • sva{s}vavishhayaasa.nprayoge chittasya svaruupaanukaara
    ivendriyaaNaa.n pratyaahaaraH .. 2.54..
  • sva-vishhayaasa.nprayoge chittasya sva-ruupaanukaara 
    ivendriyaaNaa.n pratyaahaaraH ||2.54||
  • sva-vishayasanprayoge chitta-svarupanukara
    ivendriyanam pratyaharah ...2.54....ri
When the mind maintains awareness, yet does not mingle with the senses, nor the senses with sense impressions, then self-awareness blossoms. 2.54. Abstraction (Pratyahara) is that by which the senses do not come into contact with their objects and follow as it were the nature of the mind. 2.54.p Pratyahara, abstraction or dissociation, is the disjoining of the sense-organs from their respective objects, assuming, as it were, the nature of the mind itself. 2.54.ri Abstraction (or Pratyahara) is the subjugation of the senses by the thinking principle and their withdrawal from that which has hitherto been their object. 2.54.abdk Withdrawn from its own objects consciousness identifies with its own form so that the senses are sublimated. 2.54.sb 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). 2.54.hae Quand ils sont séparés de leur objets correspondants les organes suivent la nature de la pensée (ceci est appelé Pratyahara (restreindre les organes ) . 2.54.haf la rétraction sensorielle 

La rétraction sensorielle est l'imitation de la propre forme de la conscience par les organes des sens, qui se sont retirés de leurs objects. 2.54.Anvers Pratyahara es la retracción de la mente de la actividad sensorial, que los sentidos imitan. 2.54-fmpo 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. 2.54.ja Cuando los sentidos ya no están en contacto con sus propios objetos, llegan a asumir la forma de la mente 2.54.sp3
  • tataH paramaa vashyatendriyaaNaam.h .. 2.55..
  • tataH paramaa vashyatendriyaaNaam ||2.55||
  • tatah parama vashyatendriyanam ...2.55....ri
In this way comes mastery over the senses. 2.55. Thence the senses are under the highest control. 2.55.p Thence comes supreme control of the senses. 2.55.ri As a result of these means there follows the complete subjugation of the sense organs. 2.55.abdk From that comes supreme mastery over the senses. 2.55.sb That brings supreme control of the organs. 2.55.hae Ceci gère le suprême contrôle des organes. 2.55.haf Ainsi l'obéissance suprême des sens surgit. 2.55.Anvers Por lo tanto, a través de pratyahara existe la más elevada maestría sobre los órganos sensoriales. 2.55-fmpo De esta forma (con la abstracción sensorial, se logra) la sujeción total de los sentidos. 2.55.ja De ahí, la absoluta subyugación de los sentidos 2.55.sp3

iti pataJNjali-virachite yoga-suutre dvitiiyaH saadhana-paadaH .

End Part Two

tR^itiiyaH vibhuuti-paadaH .

Part Three - on Divine Powers
On Attainments
Union achieved and its Results
Pouvoirs Surnaturels
Vibhûti-Pâda (voie du pouvoir)
Powers
Sobre los poderes

  • deshabandhashchittasya dhaaraNaa .. 3.1..
  • desha-bandhash chittasya dhaaraNaa ||3.1||
  • desha-bandhash chittasya dharana ...3.1....ri
One-pointedness is steadfastness of the mind. 3.1. Concentration is the steadfastness of the mind. 3.1.p Dharana, concentration, is the fixing or focussing of consciousness on a particular point or place. 3.1.ri Concentration is the fixing of the chitta (mind stuff) upon a particular object. This is dharana. 3.1.abdk Original focus of consciousness is attention. 3.1.sb Dharana is the mind's (Chitta's) fixation on a particular point in space. 3.1.hae Dharana est la fixation de la pensée (chitta) en un point particulier dans l'espace. 3.1.haf la contrainte : dhâranâ + dhyâna + samâdhi 

La concentration fixe la conscience sur un point particulier. 3.1.Anvers La concentración es atar la mente a un lugar. 3.1-fmpo La concentración consiste en fijar el complejo mental (con la mente en estado de abstracción sensorial) a un (solo) punto. 3.1.ja Concentración es la fijación de la mente en un lugar 3.1.sp3
  • tatra pratyayaikataanataa dhyaanam.h .. 3.2..
  • tatra pratyayaika-taanataa dhyaanam ||3.2||
  • tatra pratyayaikatanata dhyanam ...3.2....ri
Unbroken continuation of that mental ability is meditation. 3.2. The continuation of the mental effort (to understand) is meditation (dhyana). 3.2.p Dhyana, meditation, is the continuous, uninterrupted flow of consciousness towards the chosen object. 3.2.ri Sustained concentration (dharana) is meditation (dhyana). 3.2.abdk Continuing awareness there is concentration. 3.2.sb In that (Dharana) the continuous flow of similar mental modifications is called Dhyana or meditation. . 3.2.hae Dans cette (Dharana) le flux continu de la modification mentale similaire est appelé Dhyana ou méditation. 3.2.haf La contemplation est l'unidirectionnalité des notions qui accompagnent l'objet de concentration. 3.2.Anvers (*) Dhyana es el flujo ininterrumpido del contenido de la conciencia hasta el objecto elejido para meditacion. 3.2-fmpo La meditación consiste en el sostenimiento prolongado de la vivencia en el estado anterior (de concentración). 3.2.ja La meditación es la continua fijeza del conocimiento sobre estos (lugares) 3.2.sp3
  • tad.h evaarthamaatranirbhaasa.n svaruupashuunyam.h iva samaadhiH .. 3.3..
  • tad evaartha-maatra-nirbhaasa.n sva-ruupa-shuunyam iva samaadhiH ||3.3||
  • tad evarthamatra-nirbhasam svarupa-shunyam iva samadhih ...3.3....ri
That same meditation when there is only consciousness of the object of meditation and not of the mind is realization. 3.3. The same when shining with the light of the object alone, and devoid, as it were, of itself, is trance (or contemplation, Samadhi). 3.3.p Samadhi, meditative absorption or ecstasy, arises when the object of meditation shines forth alone, as if emptied of the form of the agent. 3.3.ri When the chitta becomes absorbed in that which is the reality (or idea embodied in the form), and is unaware of separateness or the personal self, this is contemplation or samadhi. 3.3.abdk When that shines light alone in its own form empty, it is meditation. 3.3.sb 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. 3.3.hae Quand l'objet de la méditation brille seul dans la pensée, comme dépourvu même de la pensée de « soi » (de celui qui médite ), cet état est appelé Samadhi ou concentration. 3.3.haf Cette conscience, rayonnant comme l'objet de concentration - comme vidée de son essence - est l'union. 3.3.Anvers Ese estado se torna samadhi cuando aparece sólo el objeto, sin conciencia del propio ser. 3.3-fmpo 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). 3.3.ja Cuando esta misma (meditación) asume como única forma la del objeto de meditación, quedando como privada de naturaleza propia, entonces se da el énstasis 3.3.sp3
  • trayam.h ekatra sa.nyamaH .. 3.4..
  • trayam ekatra sa.nyamaH ||3.4||
  • trayam ekatra sanyamah ...3.4....ri
The three appearing together are self-control. 3.4. The three together are Samyama. 3.4.p The three together constitute sanyama, constraint. 3.4.ri When concentration, meditation and contemplation form one sequential act, then is sanyama achieved. 3.4.abdk These three working as one are inner control. 3.4.sb The three together on the same object is called Samyama. 3.4.hae Les trois ensemble dans le même objet est appelé Samyama. 3.4.haf Ces trois, appliqués sur le même objet sont appellés contrainte. 3.4.Anvers Los tres juntos (dharana, dhyana y samadhi) constituyen samyama. 3.4-fmpo Las tres (concentración, meditación e interiorización profunda, mantenidas) en un mismo objeto constituyen el control mental. 3.4.ja Los tres, aplicados a uno, son la disciplina 3.4.sp3
  • tajjayaat.h praGYaa{.a.a}lokaH .. 3.5..
  • taj-jayaat prajñaalokaH ||3.5||
  • taj-jayat prajnalokah ...3.5....ri
By mastery comes wisdom. 3.5. By achievement thereof comes the visibility of the Cognition. 3.5.p Through mastery of it comes the light of cognitive insight (prajna). 3.5.ri As a result of sanyama comes the shining forth of the light. 3.5.abdk By that conquering comes the light of wisdom. 3.5.sb By mastering that (Samyama), the light of knowledge (Prajna) dawns. 3.5.hae Dominant cela (Samyama) la lumière de la connaissance (Prajna) émerge. 3.5.haf Par la maîtrise de la contrainte, le prajñâ surgit. 3.5.Anvers Dominando el sanyama, amanece la luz de la conciencia elevada. 3.5-fmpo Su dominio (el del control mental) proporciona sabiduría. 3.5.ja Del éxito de ésta, la luz del conocimiento 3.5.sp3
  • tasya bhuumishhu viniyogaH .. 3.6..
  • tasya bhuumishhu viniyogaH ||3.6||
  • tasya bhumishu viniyogah ...3.6....ri
The application of mastery is by stages. 3.6. Its application is to the planes. 3.6.p Its application is by stages. 3.6.ri This illumination is gradual; it is developed stage by stage. 3.6.abdk Its application is to the levels. 3.6.sb It (Samyama) is to be applied to the stages (of practice). 3.6.hae Elle (Samyama) doit être appliquée dans les stages (de la pratique). 3.6.haf Sa progression est graduelle. 3.6.Anvers Eso (la luz de la conciencia elevada) debe ser aplicada a diferentes estados sutiles de la conciencia. 3.6-fmpo Este (control mental) se practica por etapas. 3.6.ja La aplicación de ésta se da en varias etapas 3.6.sp3
  • trayam.h antaraN^ga.n puurvebhyaH .. 3.7..
  • trayam antaraN^ga.n puurvebhyaH ||3.7||
  • trayam antarangam purvebhyah ...3.7....ri
The three are more efficacious than the restraints. 3.7. The three are more intimate than the preceding. 3.7.p The three together are more interior than the preceding. 3.7.ri These last three means of yoga have a more intimate subjective effect than the previous means. 3.7.abdk These three are more internal than the preceding. 3.7.sb These three are more intimate practices than the previously mentioned ones. 3.7.hae Ces trois pratiques sont plus intégrées que celles mentionnées antérieurement. 3.7.haf Intérieure par rapport aux précédents. 3.7.Anvers Los tres juntos son más sutiles con relación a los anteriores. 3.7-fmpo Estas tres (últimas etapas) son internas respecto de las anteriores. 3.7.ja Estos tres son más importantes que los precedentes 3.7.sp3
  • tad.h api bahiraN^ga.n nirbiijasya .. 3.8..
  • tad api bahiraN^ga.n nirbiijasya ||3.8||
  • tad api bahirangam nirbijasya ...3.8....ri
Even that is external to the seedless realization. 3.8. Even that is non intimate to the seedless. 3.8.p Even these are exterior to seedless samadhi, or soul vision. 3.8.ri Even these three, however, are external to the true seedless meditation (or samadhi) which is not based on an object. It is free from the effects of the discriminative nature of the chitta (or mind stuff). 3.8.abdk Even these are external to the seedless. 3.8.sb That also is (to be regarded as) external in respect of Nirvija or seedless concentration. 3.8.hae Ceci aussi (doit être vu ) comme externe à la relation à Nirvija ou à la concentration sans semence. 3.8.haf Mais extérieure par rapport à l'union-sans-semence. la dynamique de la transmutation graduelle 3.8.Anvers Esos (los tres estados o trinidad) son menos sutiles que nirbija samadhi. 3.8-fmpo Sin embargo, (dichas etapas) son externas respecto a (la interiorización completa) sin semilla. 3.8.ja Pero, sin embargo, éstos son externos con respecto al yoga 'sin semilla' 3.8.sp3
  • vyutthaananirodhasa.nskaarayorabhibhavapraadurbhaavau
    nirodhakshaNachittaanvayo nirodhapariNaamaH .. 3.9..
  • vyutthaana-nirodha-sa.nskaarayor abhibhava-praadurbhaavau
    nirodha-kshhaNa-chittaanvayo nirodha-pariNaamaH ||3.9||
  • vyutthana-nirodha-sanskarayor abhibhava-pradhurbhavan
    nirodha-kshana-chittanvayo nirodha-parinamah ...3.9....ri
The significant aspect is the union of the mind with the moment of absorption, when the outgoing thought disappears and the absorptive experience appears. 3.9. The suppressive modification is the conjunction of the mind with the moment of suppression (nirodha), when the outgoing and suppressive potencies disappear and appear respectively. 3.9.p Nirodhaparinama is that mental transformation through restraint wherein the consciousness becomes permeated by that condition which intervenes momentarily between fading impressions and emerging potencies. 3.9.ri The sequence of mental states is as follows: the mind reacts to that which is seen; then follows the moment of mind control. Then ensues a moment wherein the chitta (mind stuff) responds to both these factors. Finally these pass away, and the perceiving consciousness has full sway. 3.9.abdk Control of destructive instincts and impressions disappears and appears in the highest control of joined consciousness, as control evolves. 3.9.sb Suppression of the latencies of fluctuation and appearance of the latencies of arrested state, taking place at every moment of blankness of the arrested state in the same mind, is the mutation of the arrested state of the mind. 3.9.hae La suppression des latences des fluctuations et l'apparition des latences de l'état de pause, arrivant à chaque moment d'absence d'état de pause dans la même pensée, c'est le changement de l'état de pause de la pensée. 3.9.haf La transformation restrictive connectée avec la conscience dans son moment de restriction, est la subjugation des réacteurs subliminaux d'émergence et la manifestation de l'réacteur subliminal de restriction. 3.9.Anvers 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. 3.9-fmpo La transformación inhibidora surge en el instante de represión mental en que los activadores subliminales extroversores desaparecen y aparecen los introversores. 3.9.ja Cuando los impulsos kármicos de la experiencia ordinaria son suprimidos y aparecen los impulsos kármicos de la detención, entonces la mente yace bajo la detención; así se produce la evolución en la detención 3.9.sp3
  • tasya prashaantavaahitaa sa.nskaaraat.h .. 3.10..
  • tasya prashaanta-vaahitaa sa.nskaaraat ||3.10||
  • tasya prashanta-vahita sanskarat ...3.10....ri
From sublimation of this union comes the peaceful flow of unbroken unitive cognition. 3.10. By potency comes its undisturbed flow. 3.10.p Its flow becomes serene and steady through habituation. (l16) 3.10.ri Through the cultivation of this habit of mind there will eventuate a steadiness of spiritual perception. 3.10.abdk Its flow becomes calm by habit. 3.10.sb Continuity of the tranquil mind (in an arrested state) is ensured by its latent impressions. 3.10.hae La continuité de la pensée tranquille (dans l'état de pause) est assurée par ses impressions latentes. 3.10.haf Le flot calme de cette conscience est atteint par des réacteurs subliminaux. 3.10.Anvers El flujo se vuelve tranquilo por la impresión de la repetición. 3.10-fmpo Esta (transformación) fluye con uniformidad debido a (la presencia del) activador subliminal (inhibidor). 3.10.ja Su tranquilo fluir es debido al impulso kármico 3.10.sp3
  • sarvaarthataikaagratayoH kshayodayau chittasya samaadhipariNaamaH .. 3.11..
  • sarvaarthataikaagratayoH kshhayodayau chittasya samaadhi-pariNaamaH ||3.11||
  • sarvarthataikagratayoh kshayodayau chittasya samadhi-parinamah ...3.11....ri
The contemplative transformation of this is equalmindedness, witnessing the rise and destruction of distraction as well as one-pointedness itself. 3.11. The trance modification of the mind is the destruction and rise of all-pointedness and one-pointedness respectively. 3.11.p Samadhiparinama, meditative transformation, is the dwindling of distractions and the emergence of unitary consciousness or one-pointedness (ekagrata). 3.11.ri 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.abdk Multiplicity dissolving as oneness arises, the consciousness of meditation evolves. 3.11.sb Diminution of attention to all and sundry and development of onepointedness is called Samadhi-parinama or mutation of the concentrative mind. 3.11.hae La diminution de l'attention tournée pour tout et le développement de la concentration (one-pointedness) est appelé Samadhi-parinama, ou mutation de la pensée concentrée. 3.11.haf La transformation unifiante fait disparaître les objets de conscience et apparaître l'état de convergence. 3.11.Anvers Samadhi parinama es la desaparición y aparición de la distracción y el objetivo fijo de la mente. 3.11-fmpo La evolución hacia la interiorización profunda se consigue eliminando las distracciones de la mente y la atención (dispersa) hacia todos los significados. 3.11.ja Cuando se elimina la dispersión y surge la concentración en un punto se verifica, para la mente, la evolución al énstasis 3.11.sp3
  • tataH punaH shaantoditau tulyapratyayau
    chittasyaikaagrataapariNaamaH .. 3.12..
  • tataH punaH shaantoditau tulya-pratyayau
    chittasyaikaagrataa-pariNaamaH ||3.12||
  • tatah punah shantoditau tulya-pratyayau
    chittasyaikagrata-parinamah ...3.12....ri
The mind becomes one-pointed when the subsiding and rising thought-waves are exactly similar. 3.12. Thence again comes the mental modification of one-pointedness, when the subsiding and rising cognitive acts are similar. 3.12.p Thence again comes ekagrataparinama, the development of one-pointedness, wherein the two states of consciousness, the quiescent or subsided and the active or uprisen, are exactly similar and balanced. 3.12.ri When mind control and the controlling factor are equally balanced, then comes the condition of one-pointedness. 3.12.abdk From there again past and present are similar in the awareness of the consciousness, as oneness evolves. 3.12.sb 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. 3.12.hae Là (en Samadhi ) encore (dans l'état de concentration) les modifications présentes et passées étant similaires, c'est Ekagrata-parinama, ou la mutation de l'état stable de la pensée. 3.12.haf Ensuite, la condition mentale dans laquelle l'objet de conscience un moment donné est identique à l'objet qui surgît un moment plus tard, est appellée la transformation de l'état de convergence. 3.12.Anvers Entonces otra vez, cuando los objetos que se atenúan y aparecen son similares, se denomina transformación de un solo objetivo de la mente. 3.12-fmpo 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. 3.12.ja Después de lo cual, igualados los estados mentales en reposo y los activos, la mente evoluciona en la concentración en un punto 3.12.sp3
  • etena bhuutendriyeshhu dharmalakshaNaavasthaapariNaamaa vyaakhyaataaH .. 3.13..
  • etena bhuutendriyeshhu dharma-lakshhaNaavasthaa-pariNaamaa vyaakhyaataaH ||3.13||
  • etena bhutendriyeshu dharma-lakshanavastha-parinama vyakhyatah ...3.13....ri
In this state, it passes beyond the changes of inherent characteristics, properties and the conditional modifications of object or sensory recognition. 3.13. By this are described the changes of characteristic (dharma), secondary quality (lakshana), and condition (avastha) in the objective and instrumental phenomena. 3.13.p Thus are explained the transformations of intrinsic properties, secondary qualities and states of being in the objective elements and instrumental sense-organs. 3.13.ri Through this process the aspects of every object are known, their characteristics (or form), their symbolic nature, and their specific use in time-conditions (stage of development) are known and realized. 3.13.abdk By this the elements of the senses in their evolution of principles, characteristics, and states are explained. 3.13.sb By these are explained the three changes, viz, of essential attributes or characteristics, of temporal characters, and of states of the Bhutas and the Indriyas (i.e. all the knowable phenomena). 3.13.hae Ainsi s'explique les trois changements, soit des attributs essentiels ou des caractéristiques, soit des caractéristiques temporelles, soit des états des Bhutas et des Indriyas (c'est à dire, tous les phénomènes connaissables). 3.13.haf Ainsi sont expliquées les transformations de forme, la variation de temps et de condition, liées aux éléments et aux sens. 3.13.Anvers Con estos tres parinamas se explica la naturaleza, el carácter y la condición en los elementos y los órganos sensitivos. 3.13-fmpo (Por analogía) con tal (interiorización), se explican los cambios en la forma (constitutiva), característica temporal y estado, respecto de los elementos y los sentidos. 3.13.ja Por ello resultan explicadas también las evoluciones de propiedad, de condición temporal y de estado en los elementos y en los sentidos 3.13.sp3
  • shaantoditaavyapadeshyadharmaanupaatii dharmii .. 3.14..
  • shaantoditaavyapadeshya-dharmaanupaatii dharmii ||3.14||
  • shantoditavyapadeshya-dharmanupati dharmi ...3.14....ri
The object is that which preserves the latent characteristic, the rising characteristic or the yet-to-be-named characteristic that establishes one entity as specific. 3.14. "The object characterized" is that which is common to the latent, the rising and unpredictable characteristics. 3.14.p The substratum is that which is common to the properties, whether quiescent, active or unmanifest. 3.14.ri The characteristics of every object are acquired, manifesting or latent. 3.14.abdk Past, present, or future, the principle closely follows the substance. 3.14.sb 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 characterised). 3.14.hae Ce qui continue sa existence au travers des nombreuses caractéristiques, nommément: l'inactif, c'est à dire le passé; l'émergent, c'est à dire le présent; l'immanifeste (mais qui reste comme une puissante force), c'est a dire le futur, est le substrat (ou l'objet caractérisé). 3.14.haf Ce qui soutient la forme (la substance) est ce qui conforme au calme, à l'actif et à l'indéterminable. 3.14.Anvers El dharma es común en todas las propiedades latentes, activas o no manifestadas. 3.14-fmpo La substancia inmutable es lo que permanece tras la forma que se queda atrás, la que surge y la indeterminada. 3.14.ja La sustancia es lo que resulta relacionado con las propiedades en reposo, activas o indeterminadas 3.14.sp3
  • kramaanyatva.n pariNaamaanyatve hetuH .. 3.15..
  • kramaanyatva.n pariNaamaanyatve hetuH ||3.15||
  • kramanyatvam parinamanyatve hetuh ...3.15....ri
The succession of these changes in that entity is the cause of its modification. 3.15. The distinctness of succession is the reason for the distinctness of modifications. 3.15.p The variation in sequence or succession is the cause of the difference and distinctness in transformation. 3.15.ri The stage of development is responsible for the various modifications of the versatile psychic nature and of the thinking principle. 3.15.abdk Another order causes the other to evolve. 3.15.sb Change of sequence (of characteristics) is the cause of mutative differences. 3.15.hae Le changement de séquence (des caractéristiques) est la cause des différences de mutation. 3.15.haf Les différences dans la succession temporelle des formes de la même substance sont la cause des différentes transformations. 3.15.Anvers La diferencia en el proceso de desarrollo es la causa de la transformación. 3.15-fmpo La causa de las distintas transformaciones esta en la diversidad de las sucesiones. 3.15.ja El orden de sucesión es la razón del orden de evolución 3.15.sp3
  • pariNaamatrayasa.nyamaad.h atiitaanaagataGYaanam.h .. 3.16..
  • pariNaama-traya-sa.nyamaad atiitaanaagata-jñaanam ||3.16||
  • parinama-traya-sanyamad atitanagata-jnanam ...3.16....ri
By self-control over these three-fold changes (of property, character and condition), knowledge of the past and the future arises. 3.16. By Samyama over the threefold change, comes the knowledge of the past and the future. 3.16.p Through sanyama, perfectly concentrated meditative constraint, comes knowledge of past and future. 3.16.ri 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.abdk By inner control of the triple evolution comes knowledge of the past and future. 3.16.sb Knowledge of the past and the future can be derived through Samyama on the three Parinamas (changes). 3.16.hae La connaissance du passé et du futur peut advenir de Samyama sur les trois Parinamas (changements). 3.16.haf les objets de contrainte 

Par l'application de la contrainte sur les trois formes de transformation on peut atteindre la connaissance du passé et du futur. 3.16.Anvers El conocimiento del pasado y del futuro surge ejerciendo sanyama sobre las tres transformaciones. 3.16-fmpo 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. 3.16.ja De la disciplina ejercida sobre las tres evoluciones, surge el conocimiento del pasado y del futuro 3.16.sp3
  • shabdaarthapratyayaanaam.h itaretaraadhyaasaat.h sa.nkaraH.
    tatpravibhaagasa.nyamaat.h sarvabhuutarutaGYaanam.h .. 3.17..
  • shabdaartha-pratyayaanaam itaretaraadhyaasaat sa.nkaraH.
    tat-pravibhaaga-sa.nyamaat sarva-bhuuta-ruta-jñaanam ||3.17||
  • shabdartha-pratyayanam itaretaradhyasat sankaras
    tat-pravibhaga-sanyamat sarva-bhuta-ruta-jnanam ...3.17....ri
The sound of a word, the idea behind the word, and the object the idea signifies are often taken as being one thing and may be mistaken for one another. By self-control over their distinctions, understanding of all languages of all creatures arises. 3.17. The word, the object and the idea appears as one, because each coincides with the other; by Samyama over their distinctions comes the knowledge of the sounds of all living beings. 3.17.p The sound, the meaning and the idea called up by a word are confounded owing to their indistinct superimposition. Through sanyama on their separation and resolution there comes a cognitive comprehension of the sounds uttered by all sentient beings. 3.17.ri The Sound (or word), that which it denotes (the object) and the embodied spiritual essence (or idea) are usually confused in the mind of the perceiver.. By concentrated meditation on these three aspects comes an (intuitive) comprehension of the sound uttered by all forms of life. 3.17.abdk Sound, meaning, and response coinciding with one another are confused; their analysis by inner control brings knowledge of the sounds of all beings. 3.17.sb 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 sounds produced by all beings can be acquired. 3.17.hae Le mot, l'objet impliqué et l'idée correspondante, produisent une impression unifiée. Si Samyama est pratiqué sur chacun d'eux séparément, la connaissance de la signification des sons produits par tous les êtres peut être acquise. 3.17.haf Le son, l'objet et la notion présente dans le mental sont mélangés d'une fa?on confuse. Par l'application de la contrainte sur la distinction de ceux-ci, ce désordre disparaît et on comprend la signification des sons de chaque être vivant. 3.17.Anvers (*) 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 seres. 3.17-fmpo 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 los sonidos de todos los elementos. 3.17.ja Entre palabra, significado e idea subsiste una recíproca superposición que engendra una mezcla; ejerciendo la disciplina con el objeto de operar entre ellos una distinción, se llegan a comprender las voces de todos los seres vivos 3.17.sp3
  • sa.nskaarasaakshatkaraNaat.h puurvajaatiGYaanam.h .. 3.18..
  • sa.nskaara-saakshhat-karaNaat puurva-jaati-jñaanam ||3.18||
  • sanskara-sakshatkaranat purva-jatijnanam ...3.18....ri
By self-control on the perception of mental impressions, knowledge of previous lives arises. 3.18. By bringing residual potencies into consciousness, the knowledge of previous life states (Jati). 3.18.p By bringing latent impressions into consciousness there comes the knowledge of former births. 3.18.ri Knowledge of previous incarnations becomes available when the power to see thought-images is acquired. 3.18.abdk By witnessing the causes of impressions previous lives are known. 3.18.sb By the realisation of latent impressions, knowledge of previous birth is acquired. 3.18.hae Par la réalisation des impressions latentes, la connaissance des naissances préalables est acquise. 3.18.haf La connaissance de la naissance antérieure est atteinte par une perception directe des réacteurs subliminaux. 3.18.Anvers El conocimiento del nacimientos previos surge por la percepción de las impresiones. 3.18-fmpo A partir de la percepción directa (por medio del autocontrol) de los activadores subliminales (surge) el conocimiento de las vidas anteriores. 3.18.ja De la percepción directa de los impulsos kármicos proviene el conocimiento de las vidas precedentes 3.18.sp3
  • pratyayasya parachittaGYaanam.h .. 3.19..
  • pratyayasya para-chitta-jñaanam ||3.19||
  • pratyayasya para-chitta-jnanam ...3.19....ri
By self-control on any mark of a body, the wisdom of the mind activating that body arises. 3.19. Of the notions, the knowledge of other minds. 3.19.p Through concentrated perception of mental images comes the knowledge of other minds. 3.19.ri Through concentrated meditation, the thought images in the minds of other people become apparent. 3.19.abdk By awareness others' consciousness is known; 3.19.sb (By practising Samyama) On notions, knowledge of other minds is developed. 3.19.hae (Par la pratique de Samyama) en notions, la connaissance des autres pensées est développée. 3.19.haf Par la perception directe des notions d'autrui, on peut acquérir la connaissance de leur mental. 3.19.Anvers (*) El conocimiento de otras mentes surge ejerciendo sanyama sobre los pratyayas. 3.19-fmpo (A partir de la percepción directa, por medio del autocontrol) hacia el pensamiento (de otro, surge) la comprensión de la substancia mental del otro. 3.19.ja (Sirviéndose) de las ideas se llega al conocimiento de las mentes ajenas 3.19.sp3

Warning -- verse content and numbering between 3.19 and 3.23 may differ in various editions of the Yoga Sutras.

  • na cha tat.h saalambana.
    tasyaavishhayiibhuutatvaat.h .. 3.20..
  • na cha tat saalambana.n, 
    tasyaavishhayiibhuutatvaat ||3.20||
  • na cha tat salambanam
    tasyavishayi-bhutatvat ...3.20....ri
(verse missing) 3.20. (verse missing) 3.20.p The mental supports are not perceived, for that is not the object of observation. 3.20.ri As, however, the object of those thoughts is not apparent to the perceiver, he sees only the thought and not the object. His meditation excludes the tangible. 3.20.abdk but that does not support the contents, because that is not identified with living. 3.20.sb The prop (or basis) of the notion does not get known because that is not the object of (the Yogin's) observation. 3.20.hae Le support (ou la base) de la notion ne devient pas connu, parce qu'il n'est pas l'objet de l'observation (du yogi). 3.20.haf Mais, n'étant pas assujettis à la contrainte, les facteurs mentaux d'autrui qui supportent ce mental ne peuvent être connus. 3.20.Anvers (*) Pero el conocimiento de eso (otros factores mentales, los quales son el apoyo de la imagen mental) no se obtiene, porque ese no es objeto de sanyama. 3.20-fmpo Pero no (se llega a conocer) el fundamento (de la mente del otro) puesto que (dicho fundamento) no ha sido el objeto (del autocontrol). 3.20.ja Y este conocimiento está privado de soporte, por el hecho de que el soporte no constituye el objeto (de la percepción del yogui) 3.20.sp3
  • kaayaruupasa.nyamaat.h tadgraahyashaktistambhe
    chakshuHprakaashaasa.nprayoge.antardhaanam.h .. 3.21..
  • kaaya-ruupa-sa.nyamaat tad-graahya-shakti-stambhe
    chakshhuH-prakaashaasa.nprayoge '-ntar-dhaanam ||3.21||
  • kaya-rupa-sanyamat tad-grahya-shakti-stambhe
    chakshuh-prakashasanprayoge 'ntardhanam ...3.21....ri
By self-control on the form of a body, by suspending perceptibility and separating effulgence therefrom, there arises invisibility and inaudibilty. 3.21. By Samyama over the form of the body, on perceptibility being checked, and thus there being no contact with the light of the eye, comes disappearance. 3.21.p Through sanyama on the form and colour of the body, by suspending its power of perceptibility and thereby disconnecting the light from the body and the sight of others, there comes the power to make the body invisible. 3.21.ri By concentrated meditation upon the distinction between form and body, those properties of the body which make it visible to the human eye are negated (or withdrawn) and the yogi can render himself invisible. 3.21.abdk By inner control of the form of the body the power of receiving that is blocked, the eyes not being in contact with the light; this is the internal value. 3.21.sb When perceptibility of the body is suppressed by practising Samyama on its visual character, disappearance of the body is effected through its getting beyond the sphere of perception of the eye. 3.21.hae Quand la capacité de perception du corps est supprimée par la pratique de Samyama en son caractère visuel, la disparition du corps est effective pour demeurer au delà de la sphère de la perception de l'oeil . 3.21.haf Par l'application de la contrainte sur la forme de son corps, c'est-à-dire par la suspension de la capacité d'être per?u, le yogin devient invisible (ainsi la lumière qui voyage de ce corps jusqu'aux yeux d'autrui est interrompue). 3.21.Anvers Ejerciendo sanyama 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. 3.21-fmpo 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 forma), y (provocando así) la invisibilidad (también) se explica de la misma forma la inaudibilidad (y otros fenómenos parecidos). 3.21.ja Aplicando la disciplina a la forma del cuerpo, la perceptibilidad de dicha forma desaparece y cesa, por lo tanto, su contacto con la luz del ojo; así se alcanza la invisibilidad 3.21.sp3
  • etena shabdaadyantardhaanamuktam.h .. 3.22.a.
  • (nil verse) ||3.22.a||
  • etena shabdady antardhanam uktam ...3.22.a....ri
(verse missing) 3.22.a. (verse missing) 3.22.a.p Thus can also be explained the power of concealment of sound, touch, taste and smell. 3.22.a.ri (verse missing) 3.22.a.abdk By this the sound of internal value is explained. 3.22.a.sb (verse missing) 3.22.a.hae (verse missing) 3.22.a.Anvers Por lo antedicho, la desaparición del sonido y otros tanmatras pueden ser entendidos. 3.22-a.fmpo (verse missing) 3.22.a.ja (verse missing) 3.22.a.sp3
  • sopakrama.n nirupakrama.n cha karma tatsa.nyamaad.h
    aparaantaGYaanam arishhTebhyo vaa .. 3.22.b..
  • sopakrama.n nirupakrama.n cha karma tat-sa.nyamaad
    aparaanta-jñaanam arishhTebhyo vaa ||3.22.b||
  • sopakramam nirupakramam cha karma tat-sanyamad
    aparanta-jnanam arishtebhyo va ...3.22.b....ri
Action is of two kinds, dormant and fruitful. By self-control on such action, one portends the time of death. 3.22.b. Karma is either fast in fruition or slow; by Samyama over these comes knowledge of death; or, by portents. 3.22.b.p Through sanyama on karma, which is either fast or slow in fruition, active or dormant, one gains knowledge of the time of death and also of omens and portents. 3.22.b.ri Karma (or effects) are of two kinds: immediate karma or future karma. By perfectly concentrated meditation on these, the yogi knows the term of his experience in the three worlds. This knowledge comes also from signs. 3.22.b.abdk Action has quick effects and slow effects; by that inner control comes knowledge of death, also by portents. 3.22.b.sb Karma is either fast or slow in fructifying. By practising Samyama on Karma or on portents, fore-knowledge of death can be acquired. 3.22.b.hae Karma peut être rapide ou lent dans sa fructification. Par la pratique de Samyama dans Karma, la connaissance de la mort peut être acquise. 3.22.b.haf Le karman est de deux sortes : aigu ou différé. Par l'application de la contrainte sur ce karman ou sur les présages, la connaissance du moment de la mort peut être atteinte. 3.22.b.Anvers El karma es de dos tipos, activo y latente. Ejerciendo sanyama sobre ellos se obtiene el conocimiento de la muerte, también por presagio. 3.22-b.fmpo 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. 3.22.b.ja El karma puede ser activo o inactivo. La previsión del fin menor se obtiene aplicando a él la disciplina o también gracias a los signos premonitorios de muerte 3.22.b.sp3
  • maitryaadishhu balaani .. 3.23..
  • maitryaadishhu balaani ||3.23||
  • maitry-adishu balani ...3.23....ri
By performing self-control on friendliness, the strength to grant joy arises. 3.23. Over friendliness, &c., the powers. 3.23.p Through sanyama on kindliness (maitri) and similar graces one gains mental, moral and spiritual strength. 3.23.ri Union with others is to be gained through one-pointed meditation upon the three states of feeling-compassion, tenderness and dispassion. 3.23.abdk From friendship comes strength. 3.23.sb Through Samyama on friendliness (amity) and other similar virtues, strength is obtained therein. 3.23.hae Au travers de Samyama sur l'amitié, et sur les autres vertus similaires, on obtient la force. 3.23.haf Par l'application de la contrainte sur l'amabilité etc, le yogin peut acquérir les pouvoirs de cette qualité. 3.23.Anvers Ejerciendo samyama sobre la amabilidad etc.; llegan estos poderes particulares. 3.23-fmpo Dirigiendo (el autocontrol) hacia la cordialidad (y las otras cualidades citadas en I.33), (se logra) reforzar (la cualidad correspondiente). 3.23.ja (Aplicando la disciplina) a la amistad y a los otros sentimientos se obtienen los poderes (correspondientes) Viasa (Vyasa): Los tres sentimientos son la amistad, la compasión y la alegría. Cultivando la amistad hacia las criaturas felices, se obtiene el poder de la amistad, así como cultivando la compasión por los seres infelices se obtiene el poder de la compasión y concibiendo alegría por las personas que ganan méritos se alcanza el poder de la alegría. El énstasis que sigue a tales sentimientos constituye la disciplina. Por virtud de esta última surgen los poderes infalibles. En lo que respecta a la indiferencia hacia los que obran mal, no puede decirse que sea un sentimiento, por lo cual no se deriva de ella el énstasis. Al ser imposible, pues, la disciplina, la indiferencia no podrá engendrar ningún poder. 3.23.sp3
  • baleshhu hastibalaadiini .. 3.24..
  • baleshhu hasti-balaadiini ||3.24||
  • baleshu hasti-baladini ...3.24....ri
By self-control over any kind of strength, such as that of the elephant, that very strength arises. 3.24. Over the powers, the powers of elephant, &c. 3.24.p Through sanyama on various powers one gains the strength of an elephant. 3.24.ri Meditation, one-pointedly centered upon the power of the elephant, will awaken that force or light. 3.24.abdk From strength comes the strength of an elephant. 3.24.sb (By practising Samyama) On (physical) strength, the strength of elephants etc, can be acquired. 3.24.hae (Par la pratique de Samyama) dans la force (physique), la force des éléphants etc., peut être acquise. 3.24.haf Par l'application de la contrainte sur la force de l'éléphant, le yogin peut acquérir celle-ci. 3.24.Anvers A través de sanyama sobre la fuerza de un elefante etc. se desarrolla la correspondiente fuerza. 3.24-fmpo (Dirigiendo el autocontrol) hacia la fuerza misma, (se logra) la fuerza del elefante. 3.24.ja (Concentrando la disciplina) sobre las diversas formas, se obtiene la fuerza del elefante y todas las demás fuerzas posibles 3.24.sp3
  • pravR^ittyaalokanyaasaat.h suukshmavyavahitaviprakR^ishhTaGYaanam.h .. 3.25..
  • pravR^ittyaaloka-nyaasaat suukshhma-vyavahita-viprakR^ishhTa-jñaanam ||3.25||
  • pravritty-aloka-nyasat sukshma-vyavahita-viprakrishta-jnanam ...3.25....ri
By self-control on the primal activator comes knowledge of the hidden, the subtle, and the distant. 3.25. The knowledge of the subtle, the veiled, the remote, by directing the light of higher sense-activity towards them. 3.25.p Through sanyama on the shining, effulgent light one gains knowledge of the small and subtle, the hidden and veiled, and the remote. 3.25.ri Perfectly concentrated meditation upon the awakened light will produce the consciousness of that which is subtle, hidden or remote. 3.25.abdk By directing radiant light the subtle, hidden, and remote become known. 3.25.sb 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. 3.25.hae En appliquant la lumière fulgurante de la perception supérieure (Jyostimati), la connaissances des objets sutis, ou des choses invisibles ou placées à grande distance, peut être acquise. 3.25.haf En focalisant le flash des activités mentales sur un object, la connaissance des aspects subtils, cachés et lointains de celui-ci est acquise. 3.25.Anvers El conocimiento de los objetos sutiles, oscuros o distantes, se obtiene dilatando la luz de la facultad superfísica. 3.25-fmpo (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. 3.25.ja De la aplicación de esa luz inherente a la actividad (del sentido interno) proviene el conocimiento de cosas sutiles o escondidas o remotas 3.25.sp3
  • bhuvanaGYaana.n suurye sa.nyamaat.h .. 3.26..
  • bhuvana-jñaana.n suurye sa.nyamaat ||3.26||
  • bhavana-jnanam surye sanyamat ...3.26....ri
By self-control on the Sun comes knowledge of spatial specificities. 3.26. By Samyama on the sun, knowledge of the regions. 3.26.p Through sanyama on the sun there comes knowledge of the solar system, cosmic evolution and involution. 3.26.ri Through meditation, one-pointedly fixed upon the sun, will come a consciousness (or knowledge) of the seven worlds. 3.26.abdk Cosmic knowledge comes by inner control on the sun, 3.26.sb (By practising Samyama) On the sun (the point in the body known as the solar entrance) the knowledge of the cosmic regions is acquired. 3.26.hae (En pratiquant Samyama) sur le soleil (le point sur le corps connu comme l'entrée solaire) la connaissance des régions cosmiques est acquise. 3.26.haf les objets spécifiques de contrainte 

Par la contrainte sur le soleil, on peut tout connaître concernant l'ensemble du monde. 3.26.Anvers El conocimiento del sistema solar se obtiene efectuando samyama sobre el sol. 3.26-fmpo Dirigiendo el autocontrol hacia el sol se logra conocimiento sobre el cosmos. 3.26.ja Del concentrar la disciplina sobre el sol se deriva el conocimiento de los espacios cósmicos 3.26.sp3
  • chandre taaraavyuuhaGYaanam.h .. 3.27..
  • chandre taaraa-vyuuha-jñaanam ||3.27||
  • chandre tara-vyuha-jnanam ...3.27....ri
By self-control on the Moon comes knowledge of the heavens. 3.27. On the moon, the knowledge of the starry systems. 3.27.p Through sanyama on the moon there comes knowledge concerning the arrangement of stars. 3.27.ri A knowledge of all lunar forms arises through one-pointed meditation upon the moon. 3.27.abdk on the moon, stellar knowledge; 3.27.sb (By practising Samyama) On the moon (the lunar entrance) knowledge of the arrangements of stars is acquired. 3.27.hae (Par la pratique de Samyama) sur la lune (l'entrée lunaire dans le corps) la connaissance de l'arrangement des étoiles est acquise. 3.27.haf Par la contrainte sur la lune, on peut acquérir la connaissance des étoiles et des astres. 3.27.Anvers Ejerciendo samyama sobre la luna, se obtiene el conocimiento de la posición de las estrellas. 3.27-fmpo Dirigiendo (el autocontrol) hacia la luna se logra conocimiento sobre el ordenamiento estelar. 3.27.ja (Concentrando la disciplina) sobre la luna se consigue el conocimiento de la posición de las estrellas 3.27.sp3
  • dhruve tadgatiGYaanam.h .. 3.28..
  • dhruve tad-gati-jñaanam ||3.28||
  • dhruve tad-gati-jnanam ...3.28....ri
By self-control on the Polestar arises knowledge of orbits. 3.28. On the pole-star the knowledge of their movements. 3.28.p Through sanyama on the pole-star comes knowledge of the relative motions and positions of the stars. 3.28.ri Concentration upon the Pole-Star will give knowledge of the orbits of the planets and the stars. 3.28.abdk on the pole-star, knowledge of their motions; 3.28.sb (By practising Samyama) On the pole-star, motion of the stars is known. 3.28.hae (Par la pratique de Samyama) dans l'étoile polaire, le mouvement des étoiles est connu. 3.28.haf Par la contrainte sur l'étoile polaire, on peut acquérir la connaissance de leurs mouvements. 3.28.Anvers Ejerciendo samyama sobre la estrella polar, se puede obtener el conocimiento del movimiento de las estrellas. 3.28-fmpo (Dirigiendo el autocontrol) hacia la inmutable (estrella polar) se logra conocimiento relacionado (con el movimiento de las estrellas). 3.28.ja (Concentrando la disciplina) sobre la estrella polar, se alcanza el conocimiento de sus movimientos 3.28.sp3
  • naabhichakre kaayavyuuhaGYaanam.h .. 3.29..
  • naabhi-chakre kaaya-vyuuha-jñaanam ||3.29||
  • nabhi-chakre kaya-vyuha-jnanam ...3.29....ri
By self-control on the navel arises knowledge of the constitution of the body. 3.29. On the plexus of the navel, the knowledge of the system of the body. 3.29.p Through sanyama on the solar plexus comes knowledge of the structure and organization of the body. 3.29.ri By concentrated attention upon the center called the solar plexus, comes perfected knowledge as to the condition of the body. 3.29.abdk on the navel center, knowledge of the body's system; 3.29.sb (By practising Samyama) On the navel plexus, knowledge of the composition of the body is derived. 3.29.hae (Par la pratique de Samyama) dans le plexus du nombril, advient la connaissance de la composition du corps. 3.29.haf Par la contrainte sur le vortex ombilical, la constitution du corps peut être connue. 3.29.Anvers Ejerciendo samyama en el centro del ombligo, se obtiene el conocimiento de la disposición del cuerpo. 3.29-fmpo (Dirigiendo el autocontrol) hacia el centro energético del vientre se logra conocimiento sobre el sistema corporal. 3.29.ja (Concentrando la disciplina) sobre el círculo del ombligo se llega a conocer la constitución del cuerpo 3.29.sp3
  • kaNThakuupe kshutpipaasaanivR^ittiH .. 3.30..
  • kaNTha-kuupe kshhut-pipaasaa-nivR^ittiH ||3.30||
  • kantha-kupe kshut-pipasa-nivrittih ...3.30....ri
By self-control on the pit of the throat one subdues hunger and thirst. 3.30. In the pit of the throat, subdual of hunger and thirst. 3.30.p Through sanyama on the pit of the throat there comes cessation of hunger and thirst. 3.30.ri By fixing the attention upon the throat center, the cessation of hunger and thirst will ensue. 3.30.abdk on the hollow of the throat, renunciation of hunger and thirst; 3.30.sb (By practising Samyama) On the trachea, hunger and thirst can be subdued. 3.30.hae (En pratiquant Samyama) dans la trachée, la faim et la soif sont restreintes. 3.30.haf Par la contrainte sur le vortex de la gorge, le yogin peut apaiser la faim et la soif. 3.30.Anvers Ejerciendo samyama sobre la garganta, el hambre y la sed retroceden. 3.30-fmpo Dirigiendo (el autocontrol) hacia la cavidad de la garganta se eliminan (las sensaciones de) hambre y sed. 3.30.ja (Concentrando la disciplina) en la cavidad de la garganta se obtiene la cesación del hambre y sed 3.30.sp3
  • kuurmanaaDyaa.n sthairyam.h .. 3.31..
  • kuurma-naaDyaa.n sthairyam ||3.31||
  • kurma-nadyam sthairyam ...3.31....ri
By self-control on the tube within the chest one acquires absolute steadiness. 3.31. On the tortoise tube (kurmanadi), steadiness. 3.31.p Through sanyama on the nerve-centre called the 'tortoise' duct there comes steadiness. 3.31.ri By fixing the attention upon the tube or nerve below the throat center, equilibrium is achieved. 3.31.abdk on the center of gravity, steadiness; 3.31.sb Calmness is attained by Samyama on the bronchial tube. 3.31.hae Le calme est atteint par Samyama dans le tube bronchique. 3.31.haf Par la contrainte sur la veine kûrma, le yogin peut acquérir la stabilité. 3.31.Anvers La estabilidad se adquiere a través de samyama sobre el kurma nadi. 3.31-fmpo Dirigiendo (el autocontrol) hacia el conducto de la tortuga (la región del pecho) se logra estabilidad (emocional). 3.31.ja La inmovilidad procede (de concentrar la disciplina) sobre la vena de la tortuga 3.31.sp3
  • muurdhajyotishhi siddhadarshanam.h .. 3.32..
  • muurdha-jyotishhi siddha-darshanam ||3.32||
  • murdha-jyotishi siddha-darshanam ...3.32....ri
By self-control on the light in the head one envisions perfected beings. 3.32. In the coronal light, vision of the Perfected Ones. 3.32.p Through sanyama on the light in the head comes the vision of perfected beings. 3.32.ri Those who have attained self-mastery can be seen and contacted through focusing the light in the head. This power is developed in one-pointed meditation. 3.32.abdk on the light in the head, the power of direct perception; 3.32.sb (By practising Samyama) On the coronal light, Siddhas can be seen. 3.32.hae (Par la pratique de Samyama) dans la lumière coronale Les Siddhas peuvent être vus. 3.32.haf Par la contrainte sur la luminosité dans la tête, le yogin peut avoir la vision des êtres parfaits. 3.32.Anvers Ejerciendo samyama sobre la luz de la corona de la cabeza (sahasara) se obtiene una visión espiritual de los maestros del yoga. 3.32-fmpo (Dirigiendo el autocontrol) hacia la luz localizada en la coronilla se logra la visión de los seres perfectos. 3.32.ja (De concentrar la disciplina) sobre la luz de la cabeza proviene la visión de los Perfectos 3.32.sp3
  • praatibhaad.h vaa sarvam.h .. 3.33..
  • praatibhaad vaa sarvam ||3.33||
  • pratibhad va sarvam ...3.33....ri
There is knowledge of everything from intuition. 3.33. Or, all knowledge by prescience (prathibha). 3.33.p Through sanyama on the effulgent light of intuition comes all knowledge. 3.33.ri All things can be known in the vivid light of the intuition. 3.33.abdk on intuition, comes all; 3.33.sb From knowledge known as Pratibha (intuition), everything becomes known. 3.33.hae De la connaissance connue comme Pratibha (intuition), tout devient connu. 3.33.haf Ou, par l'éclair de l'illumination tout peut être connu. 3.33.Anvers O todo por virtud de pratibha (intelecto). 3.33-fmpo También (se conoce) todo mediante la iluminación espontánea (intuición). 3.33.ja O bien, gracias a la intuición, el yogui discierne todo 3.33.sp3
  • hR^idaye chittasa.nvit.h .. 3.34..
  • hR^idaye chitta-sa.nvit ||3.34||
  • hridaye chitta-sanvit ...3.34....ri
Self-control on the heart brings knowledge of the mental entity. 3.34. In the heart, the knowledge of the mind. 3.34.p Through sanyama on the heart comes knowledge of cosmic intellection. 3.34.ri Understanding of the mind-consciousness comes from one-pointed meditation upon the heart center. 3.34.abdk on the heart, knowledge of consciousness. 3.34.sb (By practising Samyama) On the heart, knowledge of the mind is acquired. 3.34.hae (Par la pratique de Samyama) dans le coeur, la connaissance de la pensée est acquise. 3.34.haf Par la contrainte sur le coeur, le yogin comprend la nature de la conscience. 3.34.Anvers A través de samyama sobre el corazón surge la percepción de la conciencia. 3.34-fmpo (Dirigiendo el autocontrol) hacia el corazón se logra comprensión del complejo mental. 3.34.ja (Concentrando la disciplina) sobre el corazón se consigue la percepción de la mente 3.34.sp3
  • sattvapurushhayoratyantaasa.nkiirNayoH pratyayaavisheshho bhogaH
    paraarthatvaat.h svaarthasa.nyamaat.h purushhaGYaanam.h .. 3.35..
  • sattva-purushhayor atyantaasa.nkiirNayoH pratyayaavisheshho bhogaH
    paraarthatvaat svaartha-sa.nyamaat purushha-jñaanam ||3.35||
  • sattva-purushayor atyantasankirnayoh pratyayavishesho
    bhogah pararthat svartha-sanyamat purusha-jnanam ...3.35....ri
Experience arises due to the inability of discerning the attributes of vitality from the indweller, even though they are indeed distinct from one another. Self-control brings true knowledge of the indweller by itself. 3.35. Experience consists in the absence of the notion of distinction between the Purusha and Objective Essence, which are really quite distinct from each other, because it exists for another. By Samyama on his own object, comes the knowledge of the Purusha. 3.35.p Indulgence in experience is the result of the inability to distinguish between the Self (purusha) and the principle of understanding (sattva), though they are utterly distinct. Self-knowledge results from sanyama on the Self-existent, which is apart from the non-self. 3.35.ri Experience (of the pairs of opposites) comes from the inability of the soul to distinguish between the personal self and the purusha (or spirit). The objective forms exist for the use (and experience) of the spiritual man. By meditation upon this, arises the intuitive perception of the spiritual nature (the purusha). 3.35.abdk The spirit of goodness is absolutely uncommingled; experience is qualified by false identification, existing for another; by inner control of its own purpose comes knowledge of Spirit. 3.35.sb 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. 3.35.hae L'expérience (du plaisir ou de la douleur) vient de la conception qui ne distingue pas entre les deux entités extrêmement différentes: Buddhisattva et Purusha. Une telle expérience existe pour un autre (c'est à dire, Purusha). C'est pourquoi au travers de Samyama sur Purusha (qui observe toutes les expériences et aussi leurs complète cessation), la connaissance en relation à Purusha est acquise. 3.35.haf la cause de l'ignorance & la connaissance du purusa. 

L'expérience est le résultat de la connaissance du purusa et du sattva - qui sont absolument différents - comme non-différents. La connaissance du purusa peut être acquise en effectuant la contrainte sur le but propre du purusa. 3.35.Anvers (*) 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 la conciencia objetiva. 3.35-fmpo 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. 3.35.ja La fruición es una forma de conocimiento indistinto que conduce a ver juntos y confundidos el sattva y el alma, que en realidad están perfectamente separados. Ahora bien, puesto que (el sattva) existe para el fin de otro, es necesario -para llegar al conocimiento del alma- concentrar la disciplina sobre lo que existe para su propio fin 3.35.sp3
  • tataH praatibhashraavaNavedanaadarshaasvaadavaartaa jaayante .. 3.36..
  • tataH praatibha-shraavaNa-vedanaadarshaasvaada-vaartaa jaayante ||3.36||
  • tatah pratibha-shravana-vedanadarshasvada-vartta jayante ...3.36....ri
This spontaneous enlightenment results in intuitional perception of hearing, touching, seeing and smelling. 3.36. Thence proceed prescience, higher hearing, touch, vision, taste and smell. 3.36.p Thence are produced intuitional, extra-sensory hearing, touch, sight, taste and smell. 3.36.ri As the result of this experience and meditation, the higher hearing, touch, sight, taste and smell are developed, producing intuitional knowledge. 3.36.abdk From that, intuitive hearing, touching, seeing, tasting, and smelling are produced. 3.36.sb 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). 3.36.hae Donc (de la connaissance de Purusha), advient Pratibha (intuition), Sravana (pouvoir surnaturel d,entendre), Vedana (pouvoir surnaturel du toucher), Adarsa (pouvoir surnaturel du voir), Asvada (pouvoir surnaturel du goût) et Varta (pouvoir surnaturel du sentir) 3.36.haf Ainsi naît l'éclair de l'illumination dans l'ouïe, le toucher, la vue, le goût et l'odorat. 3.36.Anvers De allí se procede el conocimiento trascendental de la audición, sensación, percepción, gusto y olfato. 3.36-fmpo 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. 3.36.ja De ahí provienen la intuición, el oído, el tacto, la vista, el gusto y el olfato (sobrenaturales) 3.36.sp3
  • te samaadhaav upasargaa vyutthaane siddhayaH .. 3.37..
  • te samaadhaav upasargaa vyutthaane siddhayaH ||3.37||
  • te samadhav upasarga vkyutthane siddhayah ...3.37....ri
To the outward turned mind, the sensory organs are perfections, but are obstacles to realization. 3.37. They are obstacles to trance, but perfections to the out going mind. 3.37.p They are obstacles to meditative absorption (samadhi) but are powerful aids when the mind is turned outwards. 3.37.ri These powers are obstacles to the highest spiritual realization, but serve as magical powers in the objective worlds. 3.37.abdk They are obstacles to meditation, the worldly powers. 3.37.sb They (these powers) are impediments to Samadhi, but are (regarded as) acquisitions in a normal fluctuating state of the mind. 3.37.hae Ils (ces pouvoirs) sont les empêchements au Samadhi, mais sont (vus comme) les acquisitions dans l'état normal fluctuant de la pensée. 3.37.haf Ceci sont des obstacles à l'union mais des acquis dans l'état de veille. 3.37.Anvers Estos poderes psíquicos (mencionados en el sutra anterior) son obstáculos en samadhi, pero en el estado de conciencia del mundo son poderes psíquicos. 3.37-fmpo Este (dominio de los sentidos) se considera como logro (de poderes sobrenaturales) para la conciencia activa (ordinaria), (pero supone) un obstáculo para la interiorización profunda. 3.37.ja Estos son impedimentos para el énstasis, y perfecciones en la experiencia ordinaria 3.37.sp3
  • bandhakaaraNashaithilyaat.h prachaarasa.nvedanaach
    cha chittasya parashariiraaveshaH .. 3.38..
  • bandha-kaaraNa-shaithilyaat prachaara-sa.nvedanaach
    cha chittasya para-shariiraaveshaH ||3.38||
  • bandha-karana-shaithilyat prachara-sanvedanach
    cha chittasya para-shariraveshah ...3.38....ri
When the bonds of the mind caused by action have been loosened, one may enter the body of another by knowledge of how the nerve-currents function. 3.38. The mind may enter another body, on relaxation of the cause of bondage, and by knowledge of the passages of the mind. 3.38.p The mind can enter another's body through the suspension of the causes of bondage and through knowledge of the mental channels. 3.38.ri By liberation from the causes of bondage through their weakening and by an understanding of the mode of transference (withdrawal or entrance), the mind stuff (or chitta) can enter another body. 3.38.abdk By releasing the causes of bondage and by knowledge of penetration, consciousness can enter into others' bodies. 3.38.sb When the cause of bondage gets weakened and the movements of the mind are known, the mind can get into another body. 3.38.hae Quand les causes de l'emprisonnement sont affaiblies, et que les mouvements de la pensée sont connus, la pensée peut entrer dans un autre corps. 3.38.haf les pouvoirs acquis par la contrainte 

En affaiblissant la cause de l'attachement à son corps et par l'expérience du passage pour se dégager du corps dense, le corps subtil peut entrer dans le corps d'autrui. 3.38.Anvers (*) Perdiendo la causa del encierro y por conocimiento del camino, el cuerpo sutil penetra el cuerpo de otra persona. 3.38-fmpo 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. 3.38.ja La facultad de la mente para penetrar en el cuerpo ajeno proviene del debilitamiento de la causa de las ataduras y del conocimiento de los movimientos de la mente 3.38.sp3
  • udaanajayaajjalapaN^kakaNTakaadishhvasaN^ga utkraantishcha .. 3.39..
  • udaana-jayaaj jala-paN^ka-kaNTakaadishhv asaN^ga utkraantish cha ||3.39||
  • udana-jayaj jala-panka-kantakadishvasanga utkrantisth cha ...3.39....ri
By self-control of the nerve-currents utilising the life-breath, one may levitate, walk on water, swamps, thorns, or the like. 3.39. By mastery over UDANA, ascension and non-contact with water, mud, thorns &c. 3.39.p Through mastery over the vital energy called udana comes imperviousness to water and mud, thorn and the rest, levitation and victory over death. 3.39.ri By subjugation of the upward life (the udana) there is liberation from water, the thorny path, and mire, and the power of ascension is gained. 3.39.abdk By conquering psychic energy, water, mud, thorns, and the rest do not contact, and death is overcome. 3.39.sb By conquering the vital force (of life) called Udana, the chance of immersion in water or mud, or entanglement in the thorns, is avoided and exit from the body at will is assured. 3.39.hae En conquérant la force vitale (de la vie) appelée Udana, la possibilité d,immersion dans l'eau ou de la boue et les enveloppements douloureux, sont évités, et la sortie du corps par la volonté est assurée. 3.39.haf Par la maîtrise du prâna qui va vers le haut, le yogin peut rester non-affecté par l'eau, la boue, les épines, etc. et se mettre en lévitation. 3.39.Anvers A través del dominio de udana no hay contacto con el agua, barro o espinas etc. y el cuerpo levita. 3.39-fmpo El dominio de la energía ascendente (a través del autocontrol) procura la elevación (correcta) del cuerpo sutil tras la muerte física y (los poderes paranormales de) no sentirse afectado (al caminar) por el agua, el barro, las espinas (etc.). 3.39.ja Al subyugar el soplo vertical se consigue la invulnerabilidad ante el agua, el fango, las espinas, etcétera, y también la ascensión 3.39.sp3
  • samaanajayaa{t.h pra}jvalanam.h .. 3.40..
  • samaana-jayaaj jvalanam ||3.40||
  • samana-jayaj jvalanam ...3.40....ri
By self-control over the maintenance of breath, one may radiate light. 3.40. By mastery over Samana comes effulgence. 3.40.p Through mastery over the vital energy called samana comes blazing radiance. 3.40.ri Through subjugation of the samana, the spark becomes the flame. 3.40.abdk By conquering vitality comes light. 3.40.sb By conquering the vital force called Samana, effulgence is acquired. 3.40.hae En conquérant la force vitale appelée Samana, la fulguration est acquise. 3.40.haf Par la maîtrise du prâna du milieu, il peut acquérir le resplendissement. 3.40.Anvers Por dominio del samyama el cuerpo resplandece. 3.40-fmpo Con el dominio del aliento regulador (a través del autocontrol) se logra una luminosidad incandescente (para el cuerpo). 3.40.ja Consecuencia de subyugar el soplo equilibrante es el fulgor 3.40.sp3
  • shrotraakaashayoH sa.nbandhasa.nyamaad.h divya.n shrotram.h .. 3.41..
  • shrotraakaashayoH sa.nbandha-sa.nyamaad divya.n shrotram ||3.41||
  • shrotrakashayoh sanbandha-sanyamad divyam shrotram ...3.41....ri
By self-control on the relation of the ear to the ether one gains distant hearing. 3.41. By Samyama over the relation between Akasha and the power of hearing, comes the higher power of hearing. 3.41.p Through sanyama on the connection between the ear and the ether (akasha) comes divine hearing. 3.41.ri By the means of one-pointed meditation upon the relationship between the akasha and sound, an organ for spiritual hearing will be developed. 3.41.abdk By inner control on the ear and space comes divine hearing. 3.41.sb By Samyama on the relationship between akasa and the power of hearing, divine sense of hearing is gained. 3.41.hae Au travers de Samyama dans la relation entre Akasa et le pouvoir d'entendre, la capacité divine d'entendre est acquise. 3.41.haf Par la contrainte sur la relation entre l'oreille et l'éther, l'oreille divine est acquise. 3.41.Anvers Por samyama en la relación al oído y el espacio (hay) audición divina. 3.41-fmpo Dirigiendo (el autocontrol) hacia la relación entre el espacio vacío y el sentido del oído se logra clariaudiencia. 3.41.ja De concentrar la disciplina sobre la relación existente entre el órgano del oído y el éter se deriva un oído sobrenatural 3.41.sp3
  • kaayaakaashayoH sa.nbandhasa.nyamaal
    laghutuulasamaapatteshchaakaashagamanam.h .. 3.42..
  • kaayaakaashayoH sa.nbandha-sa.nyamaal
    laghu-tuula-samaapattesh chaakaasha-gamanam ||3.42||
  • kayakashayoh sanbandha-sanyamat
    laghu-tula-samapattesth chakashagamanam ...3.42....ri
By self-control over the relation of the body to the ether, and maintaining at the same time the thought of the lightness of cotton, one is able to pass through space. 3.42. By Samyama on the relation between the body and the Akasha, or by attaining to (the state of thought transforming as) the lightness of cotton, &c., passage through space (Akasha). 3.42.p Through sanyama on the connection between the body and the ether (akasha) comes lightness like cotton and the attainment of levitation in space. 3.42.ri By one-pointed meditation upon the relationship existing between the body and the akasha, ascension out of matter (the three worlds) and power to travel in space is gained. 3.42.abdk By inner control on the relationship of the body and space comes the lightness of cotton and the ability to levitate in space. 3.42.sb 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. 3.42.hae Par la pratique de Samyama dans la relation entre le corps et Akasa et par la concentration dans la légèreté du coton ou de la laine, le passage au travers du ciel est assuré. 3.42.haf Par la contrainte sur la relation entre le corps et l'éther et aussi en se concentrant sur les objets légers tels que le coton, il peut se déplacer dans l'éther. 3.42.Anvers Por samyama el relación al cuerpo y akasha, y fusionando la mente con la suavidad del algodón, existe atravesar el espacio. 3.42-fmpo 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. 3.42.ja La levitación es provocada gracias a la concentración de la disciplina sobre la relación que media entre cuerpo y éter, y en virtud, pues, de la identificación con ligeros copos de algodón 3.42.sp3
  • bahirakalpitaa vR^ittirmahaavidehaa tataH prakaashaavaraNakshayaH .. 3.43..
  • bahir akalpitaa vR^ittir mahaa-videhaa tataH prakaashaavaraNa-kshhayaH ||3.43||
  • bahir akalpita vrittir maha-videha tatah prakashavarana-kshayah ...3.43....ri
By self-control on the mind when it is separated from the body - the state known as the Great Transcorporeal - all coverings are removed from the Light. 3.43. Actual passing out and acting outside the body is the Great Excorporeal; by that is destroyed the veil of light. 3.43.p Mahavideha is the power of invoking the incorporeal state of consciousness which is beyond the intellect and therefore inconceivable. Thus is destroyed the obscuring veil over the light. 3.43.ri When that which veils the light is done away with, then comes the state of being called discarnate (or disembodied), freed from the modification of the thinking principle. This is the state of illumination. 3.43.abdk The external modifications become real in the great bodiless state; by that the light's covering is destroyed. 3.43.sb 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. 3.43.hae Quand la conception inimaginable peut être maintenue loin, c'est à dire, non connectée au corps, elle est appelée Mahavideha ou la grande désincarnation. Au travers de Samyama dans cela, le voile qui couvre l'illumination (de Buddhisattva) est déplacé. 3.43.haf Une fluctuation extérieure et non-imaginaire est le 'grand incorporel' d'où provient la perte de la force qui voile la lumière. 3.43.Anvers (*) El estado de mahavideha es inconcebible y está fuera del radio del cuerpo, en donde la cubierta de la luz es destruida. 3.43-fmpo 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. 3.43.ja Cuando la actividad (del sentido interno) no resulta constituida artificialmente como externa (al cuerpo), se convierte en actividad 'gran incorpórea'; se destruye entonces la pantalla de luz 3.43.sp3
  • sthuulasvaruupasuukshmaanvayaarthavattvasa.nyamaad.hbhuutajayaH .. 3.44..
  • sthuula-sva-ruupa-suukshhmaanvayaarthavattva-sa.nyamaad bhuuta-jayaH ||3.44||
  • sthula-svarupa-sukshmanvayarthavattva-sanyamad bhuta-jayah ...3.44....ri
Mastery over the elements arises when their gross and subtle forms, as well as their essential characteristics, and the inherent attributes and experiences they produce, is examined in self-control. 3.44. By Samyama on the gross (sthula), the substantive (svarupa), the astral (sukshma), conjunction (anvaya) and purposefulness (arthavattha), is obtained mastery over the elements (bhutas). 3.44.p Through sanyama on gross matter, its essential form, its subtle qualities, its concomitant compounds and molecules and their functions, comes mastery over the elements. 3.44.ri One-pointed meditation upon the five forms which every element takes, produces mastery over every element. These five forms are the gross nature, the elemental form, the quality, the pervasiveness and the basic purpose. 3.44.abdk Inner control on matter, its form, subtlety, compounds, and purpose overcomes the elements. 3.44.sb 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. 3.44.hae Au travers de Samyama dans le dense, dans le caractère essentiel, dans le subtil, l'inhérence et l'objectivité, qui sont les cinq formes de Bhutas ou les éléments, la maestria sur les Bhutas est obtenue. 3.44.haf Par la contrainte sur le dense, la forme propre, le subtil, la connexité et le dessein des objets, la victoire sur les éléments est atteinte. 3.44.Anvers La maestría sobre los bhutas se obtiene por samyama sobre los estados brutos, sutiles e interpenetrantes y sobre el propósito de los bhutas. 3.44-fmpo 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. 3.44.ja El dominio de los elementos es consecuencia de la aplicación de la disciplina sobre el espesor, la naturaleza propia, la sutileza, la inmanencia y la finalidad 3.44.sp3
  • tato.aNimaadipraadurbhaavaH kaayasa.npat.h taddharmaanabhighaatashcha .. 3.45..
  • tato '-Nimaadi-praadurbhaavaH kaaya-sa.npat tad-dharmaanabhighaatash cha ||3.45||
  • tato 'nimadi-pradurbhavah kaya-sanpat tad-dharmanabhighatash cha ...3.45....ri
Thereby one may become as tiny as an atom as well as having many other abilities, such as perfection of the body, and non-resistance to duty. 3.45. Thence the manifestation of attenuation (anima) and the other (powers); as also the perfection of the body and non-resistance by their characteristics. 3.45.p Thence comes the manifestation of the powers of minuteness and the rest, as well as the perfection of the body and the realization of the indestructibility of the elements. 3.45.ri Through this mastery, minuteness and the other siddhis (or powers) are attained, likewise bodily perfection and freedom from all hindrances. 3.45.abdk From that manifests minuteness and the rest, perfection of the body and the principle of their non-resistance. 3.45.sb Thence develop the power of minification and other bodily acquisitions. There is also no resistance by its characteristics. 3.45.hae Donc se développe le pouvoir de minimisation ainsi que les autres acquisitions corporelles. Cesse d'exister aussi, la résistance à leurs caractéristiques. 3.45.haf Ainsi se manifesteront des pouvoirs comme l'atomisation, la perfection du corps et l'indestructibilité de ses parties. 3.45.Anvers De allí surge la aparición del anima (y otros poderes), la perfección del cuerpo y la no obstrucción de las funciones del cuerpo (fluye). 3.45-fmpo 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 independizarse de su aspecto formal y cambiante. 3.45.ja De esto proceden las perfecciones, empezando por la atenuación, la excelencia del cuerpo y la no obstrucción por la propiedad 3.45.sp3
  • ruupalaavaNyabalavajrasa.nhananatvaani kaayasa.npat.h .. 3.46..
  • ruupa-laavaNya-bala-vajra-sa.nhananatvaani kaaya-sa.npat ||3.46||
  • rupa-lavanya-bala-vajra-sanhananatvani kaya-sanpat ...3.46....ri
Perfection of the body consists in beauty, grace, strength and adamantine hardness. 3.46. The perfection of the body consists in beauty, grace, strength and adamantine hardness. 3.46.p Perfection of the body consists in beauty, grace, strength and adamantine hardness. 3.46.ri Symmetry of form, beauty of color, strength and the compactness of the diamond, constitute bodily perfection. 3.46.abdk Form, grace, strength, and thunderbolt hardness are the body's perfection. 3.46.sb Perfection of body consists in beauty, grace, strength and adamantine hardness. 3.46.hae La perfection du corps consiste en la beauté, la grâce, la force, et la fermeté adamantines. 3.46.haf Beauté, délicatesse et une force adamantine constituent la perfection du corps. 3.46.Anvers La perfección del cuerpo físico incluye la belleza, la gracia, la engreí y la dureza. 3.46-fmpo (Esta) perfección corporal (se traduce en belleza) de forma, gracia (de movimientos), fuerza y resistencia extremas. 3.46.ja La excelencia del cuerpo consiste en simetría de formas, belleza y dureza diamantina 3.46.sp3
  • grahaNasvaruupaasmitaanvayaarthavattvasa.nyamaad.h indriyajayaH .. 3.47..
  • grahaNa-sva-ruupaasmitaanvayaarthavattva-sa.nyamaad indriya-jayaH ||3.47||
  • grahana-svarupasmitanvayarthavattva-sanyamad indriya-jayah ...3.47....ri
By self-control on the changes that the sense-organs endure when contacting objects, and on the power of the sense of identity, and of the influence of the attributes, and the experience all these produce - one masters the senses. 3.47. By Samyama over the act, the substantive appearance, the egoism, the conjunction and the purposefulness (of sensation) comes mastery over them. 3.47.p Mastery over the sense-organs comes through sanyama on their power of apprehension, their real nature, egoism, concomitance and specific functions. 3.47.ri Mastery over the senses is brought about through concentrated meditation upon their nature, peculiar attributes, egoism, pervasiveness and useful purpose. 3.47.abdk Inner control on sensation, its form, analysis, decision, and purpose overcomes the senses. 3.47.sb By Samyama on the receptivity, essential character, I-sense, inherent quality and objectiveness of the five organs, mastery over them can be acquired. 3.47.hae Au travers de Samyama sur la réceptivité, sur le caractère essentiel, sur le sens de soi , sur la qualité inhérente et l'objectivité des cinq sens, la maestria sur eux est obtenue. 3.47.haf Par la contrainte sur le processus de perception, la forme propre, le je-suis, la connexité et le dessein des objets, le yogin peut remporter la victoire sur les sens. 3.47.Anvers El dominio de los órganos sensitivos se obtiene por samyama sobre el poder de conocimiento, la naturaleza real, el egoísmo, toda interpretación y todo propósito. 3.47-fmpo 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. 3.47.ja El dominio de los sentidos procede de concentrar la disciplina sobre la percepción, la naturaleza propia, el egoísmo, la inmanencia y la finalidad 3.47.sp3
  • tato manojavitva.n vikaraNabhaavaH pradhaanajayashcha .. 3.48..
  • tato mano-javitva.n vikaraNa-bhaavaH pradhaana-jayash cha ||3.48||
  • tato manojavitam vikarana-bhavah pradhana-jayash cha ...3.48....ri
From that come swiftness of mind, independence of perception, and mastery over primordial matter. 3.48. Thence comes quickness of the mind, un-instrumental perception and mastery over the Pradhana (First Cause). 3.48.p Thence comes instantaneous cognition, independent of instruments, and the complete mastery of pradhana, the chief common principle throughout Nature. 3.48.ri 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. 3.48.abdk From that mental quickness and feeling without senses nature is overcome. 3.48.sb Thence come powers of rapid movement as of the mind, action of organs independent of the body and mastery over Pradhana, the primordial cause. 3.48.hae Donc adviennent les pouvoirs des mouvements rapides de la pensée, de l'action des organes indépendants du corps et la maestria sur Pradhana, la cause primordiale. 3.48.haf Ainsi il acquiert une vitesse, comme le mental, sans l'aide d'un véhicule et une maîtrise complète de la matrice de la Nature. 3.48.Anvers De allí siguen la velocidad de la mente, libertad de cualquier medio o instrumento, y la conquista de las limitaciones de prakriti. 3.48-fmpo 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. 3.48.ja De ahí la velocidad del pensamiento, la independencia de los sentidos y el dominio sobre la naturaleza 3.48.sp3
  • sattvapurushhaanyataakhyaatimaatrasya
    sarvabhaavaadhishhThaatR^itva.n sarvaGYaatR^itva.n cha .. 3.49..
  • sattva-purushhaanyataa-khyaati-maatrasya
    sarva-bhaavaadhishhThaatR^itva.n sarva-jñaatR^itva.n cha ||3.49||
  • sattva-purushanyata-khyati-matrasya
    sarvabhavadhishthatritvam sarvajnatritvam cha ...3.49....ri
To one who recognizes the distinctive relation between vitality and indweller comes omnipotence and omniscience. 3.49. To him who recognizes the distinction between consciousness and pure objective existence comes supremacy over all states of being and omniscience. 3.49.p Only through the knowledge of the distinction between the principle of understanding (sattva) and the Self (purusha) comes supremacy over all states of existence and omniscience. 3.49.ri The man who can discriminate between the soul and the spirit achieves supremacy over all conditions and becomes omniscient. 3.49.abdk Only the knowledge of discriminating between goodness and Spirit brings omnipotence and omniscience. 3.49.sb To one established in the discernment between Buddhi and Purusha come supremacy over all beings and omniscience. 3.49.hae Pour qu'il soit établi dans le discernement entre Buddhi et Purusha, arrive la suprématie sur tous les êtres ainsi que l'omniscience. 3.49.haf l'omnipotence et l'omniscience 

Celui qui connaît la différence entre le purusa et le sattva de la conscience, acquiert une suprématie sur tous les états d'existence et l'omniscience. 3.49.Anvers 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 omnisciencia. 3.49-fmpo La supremacía sobre todos los estados de existencia (omnipotencia) y el conocimiento total (omnisciencia) se adquieren solo mediante el conocimiento de la diferencia entre la luminosidad mental y el sí mismo. 3.49.ja La supremacía universal y la omnisciencia son alcanzadas por el yogui que ha logrado el puro discernimiento de la diferencia entre el sattva (de la mente) y el alma 3.49.sp3
  • tadvairaagyaadapi doshhabiijakshaye kaivalyam.h .. 3.50..
  • tad-vairaagyaad api doshha-biija-kshhaye kaivalyam ||3.50||
  • tad-vairagyad api dosha-bija-kshaye kaivalyam ...3.50....ri
Even for the destruction of the seed of bondage by desirelessness there comes absolute independence. 3.50. The seed of bondage having been destroyed by desirelessness even for that, comes absolute independence (Kaivalya). 3.50.p Through non-attachment even to that comes the destruction of the seeds of bondage and the state of emancipation (kaivalya). 3.50.ri 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. 3.50.abdk By detachment from even that, the seed of bondage is destroyed in freedom. 3.50.sb By renunciation of that (Visoka attainment) even, comes liberation on account of the destruction of the seeds of evil. 3.50.hae Par la renonciation de cela (conquête de Visoka), vient la libération en conséquence de la destruction des semences du mal. 3.50.haf A l'atteinte du détachement de cela - par la destruction de la semence même des afflictions - il atteint l'esseulement. 3.50.Anvers Por vairagya aún teniendo en cuenta eso (los poderes), la semilla del defecto es destruida y se obtiene kaivalya. 3.50-fmpo 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. 3.50.ja Cuando además de todo esto se da el desapego, se desvanece la simiente del error y se cumple el aislamiento 3.50.sp3
  • sthaanyupanimantraNe saN^gasmayaakaraNa.n puna{H}
    anishhTaprasaN^gaat.h .. 3.51..
  • sthaanyupanimantraNe saN^ga-smayaakaraNa.n punar
    anishhTa-prasaN^gaat ||3.51||
  • sthany-upanimantrane sangha-smayakaranam punar
    anishta-prasangat ...3.51....ri
When invited by invisible beings one should be neither flattered nor satisfied, for there is yet a possibility of ignorance rising up. 3.51. When the presiding deities invite, there should be no attachment and no smile of satisfaction; contact with the undesirable being again possible. 3.51.p There must be avoidance of attachment or amazement on encountering celestial beings, owing to the possible recurrence of the undesirable. 3.51.ri There should be entire rejection of all allurements from all forms of being, even the celestial, for the recurrence of evil contacts remains possible. 3.51.abdk On the attainment of high position attachment to the pride of performance again may cause the loss of position. 3.51.sb When invited by the celestial beings, that invitation should not be accepted nor should it cause vanity because it involves possibility of undesirable consequences. 3.51.hae Quand il est invité par les êtres célestes, cette invitation ne doit pas être acceptée, elle ne doit pas être une cause de vanité, car elle enveloppe la possibilité de conséquences indésirables. 3.51.haf conseil à ceux qui sont déjà très évolués 

Etant invité par les êtres très évolués, le yogin ne doit développer aucun attachement ni orgueil, car il est possible que l'inclination non-désirée vers les plans inférieurs de la Nature se renouvelle. 3.51.Anvers Habiendo sido invitado por los devatas no debe haber ni apego ni orgullo, por la posibilidad de que se renueve lo indeseado. 3.51-fmpo El sentimiento de atracción hacia la consideración social (en el yogui) ocasiona orgullo y vuelta a (enfrentarse con) los obstáculos. 3.51.ja Las tentaciones de los dioses no deben ser causa de apego o de orgullo, ya que se corre el riesgo de una indeseable recaída 3.51.sp3
  • kshaNatatkramayoH sa.nyamaad{a/ }vivekaja.n GYaanam.h .. 3.52..
  • kshhaNa-tat-kramayoH sa.nyamaad vivekaja.n jñaanam ||3.52||
  • kshana-tat-kramayoh sanyamad vivekajam jnanam ...3.52....ri
By self-control over single moments and their succession there is wisdom born of discrimination. 3.52. By Samyama over the moments and their succession, comes knowledge born of discrimination. 3.52.p Through sanyama on indivisible moments and their order of succession comes discriminative knowledge. 3.52.ri Intuitive knowledge is developed through the use of the discriminative faculty when there is one-pointed concentration upon moments and their continuous succession. 3.52.abdk By inner control on moments and their succession comes discriminating knowledge. 3.52.sb Differentiating knowledge of the self and the non-self comes from practising Samyama on moment and its sequence. 3.52.hae La connaissance différenciée de l'Etre et non - Etre advient de la pratique de Samyama dans le moment et dans sa séquence. 3.52.haf la contrainte suprême 

Par la contrainte sur le moment et sa continuité, le yogin peut acquérir la connaissance issue du discernement. 3.52.Anvers A través de samyama en el momento y su orden de sucesión, nace el conocimiento de la realidad fundamental. 3.52-fmpo Dirigiendo el autocontrol hacia el instante y la sucesión (de dos instantes consecutivos) se logra el conocimiento de la diferencia. 3.52.ja De la concentración de la disciplina sobre los momentos y su sucesión, procede el conocimiento nacido de discriminación 3.52.sp3
  • jaatilakshaNadeshairanyataa.anavachchhedaat.h tulyayostataH pratipattiH .. 3.53..
  • jaati-lakshhaNa-deshair anyataanavachchhedaat tulyayos tataH pratipattiH ||3.53||
  • jati-lakshana-deshair anyatanavachchedat tulyayos tatah pratipattih ...3.53....ri
From that there is recognition of two similars when that difference cannot be distinguished by class, characteristic or position. 3.53. Two similars are thereby distinguished when not separately distinguishable by genus, differentia and position in space. 3.53.p Therefrom comes the discernment of two similar events and of things whose distinctness cannot be measured or distinguished by class, property or position. 3.53.ri From this intuitive knowledge is born the capacity to distinguish (between all beings) and to cognize their genus, qualities and position in space. 3.53.abdk From this comes discernment of two similar events, which cannot be distinguished by class, characteristic, or position. 3.53.sb When species, temporal character and position of two different things being indiscernible they look alike, they can be differentiated thereby (by this knowledge). 3.53.hae Quand l'espèce, le caractère temporel, et la position de deux choses différentes sont indiscernables, elles paraissent égales, pourtant elles peuvent être différencies (par cette connaissance) . 3.53.haf Ainsi émerge la conscience-de-différence entre des similaires qui normalement ne peuvent pas être distingués à cause de l'indéterminabilité des distinctions entre espèce, apparence et position. 3.53.Anvers De allí proviene el conocimiento de dos objetos similares que no son distinguibles por tipo de nacimiento, características y posición, porque son indefinidos. 3.53-fmpo 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. 3.53.ja De éste proviene el reconocimiento de la diferencia entre dos cosas semejantes, incluso cuando dicha diferencia no está indicada por especie, carácter y posición 3.53.sp3
  • taaraka.n sarvavishhaya.n sarvathaavishhayam.h akrama.n
    cheti vivekaja.n GYaanam.h .. 3.54..
  • taaraka.n sarva-vishhaya.n sarvathaa-vishhayam akrama.n
    cheti vivekaja.n jñaanam ||3.54||
  • tarakam sarva-vishayam sarvatha-vishayam akramam
    cheti vivekajam jnanam ...3.54....ri
Intuition, which is the entire discriminative knowledge, relates to all objects at all times, and is without succession. 3.54. And it is the intuitional; hat everything for its sphere of operation; has no succession. This is the entire discriminative knowledge. 3.54.p Transcendental discriminative knowledge is that which simultaneously encompasses all objects and all possible processes, reaching beyond all endings. 3.54.ri 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. 3.54.abdk Understanding all objects and every aspect of objects simultaneously is discriminating knowledge. 3.54.sb Knowledge of discernment is Taraka or intuitional, is comprehensive of all things and of all times, and has no sequence. 3.54.hae La connaissance du discernement est Taraka ou intuitif, il comprend toutes les choses et tout le temps, et n'a pas de séquence. 3.54.haf La conscience issue du discernement est le 'délivreur', omni-objectif, omni-temporel et sans séquence. 3.54.Anvers 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. 3.54-fmpo 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). 3.54.ja El conocimiento que nace de la discriminación es liberador, se extiende a todos los objetos, comprende los objetos en todas las condiciones y es simultáneo 3.54.sp3
  • d sattvapurushhayoH shuddhisaamye kaivalyam.h iti .. 3.55..
  • sattva-purushhayoH shuddhi-saamye kaivalyam iti ||3.55||
  • sattva-purushayoh shuddhi-samye kaivalyam ...3.55....ri
Liberation is attained when there is equal purity between vitality and the indweller. 3.55. When the purity of the Objective Essence and that of the Purusha become equal, it is absolute independence. 3.55.p Emancipation (kaivalya) is attained when there is equalization of purity between the principle of understanding (sattva) and the Self (purusha). 3.55.ri When the objective forms and the soul have reached a condition of equal purity, then is At-one-ment achieved and liberation results. 3.55.abdk When goodness and Spirit are of equal purity it is freedom. 3.55.sb (Whether secondary discriminative discernment is acquired or not) When equality is established between Buddhisattva and Purusha in their purity, liberation takes place. 3.55.hae (Si le discernement discriminatif secondaire est acquis ou non) quand l'égalité est établie entre Buddhisattva et Purusha dans sa pureté, la libération arrive. 3.55.haf Ainsi, avec la pureté égale entre le sattva et le purusa, l'esseulement est établi. 3.55.Anvers Kaivalya se obtiene igualando y purificando la iluminación de purusha y chitta. 3.55-fmpo En consecuencia, cuando la luminosidad mental y el sí mismo alcanzan la misma pureza, se produce el Aislamiento Trascendental. 3.55.ja El sattva y el alma alcanzan igual pureza y se realiza el aislamiento 3.55.sp3

iti pataJNjali-virachite yoga-suutre tR^itiiyo vibhuuti-paadaH

End Part Three

chaturthaH kaivalya-paadaH .

Part Four - on Realizations
On Absolute Independence (Kaivalya)
Illumination
ON THE SELF-IN-ITSELF OR LIBERATION
Sur l'Etre- en lui- même ou Libération
Kaivalya-Pâda (voie de l'esseulement)
Freedom
Sobre el aislamiento

  • janmaushhadhimantratapaHsamaadhijaaH siddhayaH .. 4.1..
  • janmaushhadhi-mantra-tapaH-samaadhijaaH siddhayaH ||4.1||
  • janmaushadhi-mantra-tapah-samadhijah siddhayah ...4.1....ri
Psychic powers arise by birth, drugs, incantations, purificatory acts or concentrated insight. 4.1. The attainments are by birth, drugs, incantations, purificatory action (tapas) or trance. 4.1.p Spiritual powers (siddhis) are inborn and activated by herbs, incantations, austerities or meditative absorption (samadhi). 4.1.ri The higher and lower siddhis (or powers) are gained by incarnation, or by drugs, words of power, intense desire or by meditation. 4.1.abdk Birth, drugs, chanting, discipline, or meditation bring about supernatural powers. 4.1.sb Supernormal powers come with birth or are attained through herbs, incantations, austerities or concentration. 4.1.hae Les pouvoirs surnaturels adviennent avec la naissance, ou sont obtenus par des herbes, des incantations, des austérités, ou de la concentration. 4.1.haf les causes possibles de la réalisation 

Les pouvoirs sont le résultat de naissance, de plantes, de mantra, d'ascèse ou d'union. 4.1.Anvers Los siddhis provienen de nacimiento, hierbas, mantras, austeridad o samadhi. 4.1-fmpo Las capacidades paranormales pueden ser de nacimiento o adquirirse con alucinógenos (hierbas), recitación de encantamientos, ascetismo o interiorización profunda. 4.1.ja Las perfecciones se derivan del nacimiento, de elixires, de fórmulas mágicas, de ascesis y de énstasis 4.1.sp3
  • jaatyantarapariNaamaH prakR^ityaapuuraat.h .. 4.2..
  • jaatyantara-pariNaamaH prakR^ityaapuuraat ||4.2||
  • jaty-antara-parinamah prakrity-apurat ...4.2....ri
Transformation into another state is by the directed flow of creative nature. 4.2. Change to another life-state by the filling up of the creative cause (Prakrityapura). 4.2.p Transformation from one species or state of existence into another is made possible through the overflow of natural tendencies and forces. 4.2.ri The transfer of the consciousness from a lower vehicle into a higher is part of the great creative and evolutionary process. 4.2.abdk Evolution from the lower to the higher comes by filling up nature. 4.2.sb (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. 4.2.hae (La mutation du corps et des organes par celui né dans une espèce différente) arrive au travers du remplissage de sa nature innée. 4.2.haf la métapsychologie de l'évolution consciente 

La transformation en une autre espèce est possible grâce à la superabondance de la Nature. 4.2.Anvers La transformación de una sustancia en otra (o nacimiento) ocurre por el desborde de la potencialidad natural. 4.2-fmpo Las transformaciones (evolutivas) de las especies son producto del intenso fluir de la naturaleza. 4.2.ja Al integrarse los constituyentes, se produce la transformación en otro tipo 4.2.sp3
  • nimittam.h aprayojaka.n prakR^itiinaa.n . varaNabhedastu tataH kshetrikavat.h .. 4.3..
  • nimittam aprayojaka.n prakR^itiinaa.n. varaNa-bhedas tu tataH kshhetrikavat ||4.3||
  • nimittam aprayojakam prakritinam varanabhedas tu tatah kshetrikavat ...4.3....ri
Creative nature is not moved into action by any incidental cause, but by the removal of obstacles, as in the case of a farmer clearing his field of stones for irrigation. 4.3. The creative causes are not moved into action by any incidental cause; but that pierces the obstacle from is like the husbandman. 4.3.p The instrumental cause does not produce the essential modification or movement of natural tendencies; it merely pierces through obstructions, just like the farmer in the field. 4.3.ri 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 his ground for sowing. 4.3.abdk The instrument does not cause manifestation but from that comes the destruction of the obstacles to natural energy, as with a farmer. 4.3.sb 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). 4.3.hae Les causes ne placent pas la nature en mouvement, seul le déplacement des obstacles arrivent au travers d'elles .C'est comme un fermier cassant la barrière afin de permettre le flux de l'eau. (les obstacles étant déplacés par les causes, la nature pénètre par elle même. 4.3.haf La cause sans but n'initie pas la Nature, mais, comme un laboureur, distingue les choix. 4.3.Anvers (*) La causa instrumental no agita las diversas tendencias naturales sino que simplemente remueve los obstáculos como un granjero. 4.3-fmpo 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). 4.3.ja Los que promueven la actividad de los constituyentes (encaminada a realizar el cambio) no son los elementos accesorios, sino la destrucción de los obstáculos, como ocurre al agricultor 4.3.sp3
  • nirmaaNachittaanyasmitaamaatraat.h .. 4.4..
  • nirmaaNa-chittaany asmitaa-maatraat ||4.4||
  • nirmana-chittany asmita-matrat ...4.4....ri
Created minds arise from egoism alone. 4.4. Created minds proceed from egoism alone. 4.4.p Many minds are produced solely by the power of egoism or selfhood. 4.4.ri The "I am" consciousness is responsible for the creation of the organs through which the sense of individuality is enjoyed. 4.4.abdk Consciousness is produced by the power of the self. 4.4.sb All created minds are constructed from pure I-sense. 4.4.hae Toutes les pensées crées sont construites a partir du sens - de - soi. 4.4.haf La conscience individuelle procède du je-suis unique. 4.4.Anvers (*) Las mentes creadas artificialmente procedem solo del egoísmo. 4.4-fmpo Las conciencias individualizadas (que se van desarrollando, surgen) exclusivamente de la conciencia de existencia (de la individualidad). 4.4.ja Las mentes creadas se derivan únicamente del egoísmo 4.4.sp3
  • pravR^ittibhede prayojaka.n chittam.h ekam.h anekeshhaam.h .. 4.5..
  • pravR^itti-bhede prayojaka.n chittam ekam anekeshhaam ||4.5||
  • pravritti-bhede prayojakam chittam ekam anekesham ...4.5....ri
There being difference of interest, one mind is the director of many minds. 4.5. There being difference of activity, one mind the director of the many. 4.5.p The one mind is directing many minds in their multiple activities. 4.5.ri Consciousness is one, yet produces the varied forms of the many. 4.5.abdk Many activities are directed by the one consciousness of innumerable minds. 4.5.sb One (principal) mind directs the many created minds in the variety of their activities. 4.5.hae Une pensée (principale) dirige les pensées variées crées dans la variété de leurs activités. 4.5.haf Bien que les consciences individuelles soient occupées avec des activités distinctes, cette conscience unique est à l'origine de toutes les autres. 4.5.Anvers (*) La mente dirige las numerosas mentes (creadas) en conexión con las diferentes actividades. 4.5-fmpo Solo la mente (creadora de las conciencias que se desarrollan) gobierna la variada actividad (de éstas). 4.5.ja Una mente única es la que promueve la actividad de otras innumerables 4.5.sp3
  • tatra dhyaanajam.h anaashayam.h .. 4.6..
  • tatra dhyaanajam anaashayam ||4.6||
  • tatra dhyanajam anashayam ...4.6....ri
Of these, the mind born of concentrated insight is free from the impressions. 4.6. Of these, the meditation-born is free from the vehicles. 4.6.p Of these, the mind born of meditation is devoid of mental deposits or latent impressions. 4.6.ri Among the forms which consciousness assumes, only that which is the result of meditation is free from latent karma. 4.6.abdk There what is born of concentration leaves no effects. 4.6.sb Of these (minds with supernormal powers) those obtained through meditation are without any subliminal imprints. 4.6.hae D'elles (des pensées avec pouvoirs surnaturels) les obtenues au travers de la méditation n'ont pas d'impressions subliminales. 4.6.haf Parmi les consciences individuelles, la conscience née de la contemplation est dénuée de dépôt unconscious. 4.6.Anvers De ellas, la nacida de la meditación está libre de impresiones. 4.6-fmpo 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. 4.6.ja De éstas, sólo la producida por la meditación está exenta de depósito kármico 4.6.sp3
  • karmaashuklaakR^ishhNa.n yogina{H} trividham.h itareshhaam.h .. 4.7..
  • karmaashuklaakR^ishhNa.n yoginas. trividham itareshhaam ||4.7||
  • karmashuklakrishnam yoginas trividham itaresham ...4.7....ri
The impressions of unitive cognition are neither good nor bad. In the case of the others, there are three kinds of impressions. 4.7. A Yogi's karma is neither white nor black; of the others is is three-fold. 4.7.p The actions of yogins are neither white nor black, while those of others are of three kinds. 4.7.ri The activities of the liberated soul are free from the pairs of opposites. Those of other people are of three kinds. 4.7.abdk Action is neither white nor black for the united, of the three kinds in the case of others. 4.7.sb The actions of Yogins are neither white nor black, whereas the actions of others are of three kinds. 4.7.hae Les actions du yogi ne sont ni blanches, ni noires, tandis que les actions des autres sont de trois types. 4.7.haf les effets karmiques de l'évolution yogique 

Le karman du yogin n'est ni noir ni blanc, tandis que celui des autres comprend trois sortes. 4.7.Anvers Las acciones de los yoguis no son ni blancas ni negras, de todos los demás son de tres maneras. 4.7-fmpo 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. 4.7.ja La acción (o karma) del yogui no es ni blanca ni negra; la de los demás es de tres tipos 4.7.sp3
  • tatastadvipaakaanuguNaanaam.h evaabhivyaktirvaasanaanaam.h .. 4.8..
  • tatas tad-vipaakaanuguNaanaam evaabhivyaktir vaasanaanaam ||4.8||
  • tatas tad-vipakanugunanam evabhivyaktir vasananam ...4.8....ri
From them proceed the development of the tendencies which bring about the fruition of actions. 4.8. Thence proceed the residual potencies competent to bring about their fruition alone. 4.8.p From these, only those tendencies are manifested for which the conditions are favourable for fruition. 4.8.ri From these three kinds of karma emerge those forms which are necessary for the fruition of the effects. 4.8.abdk From those their fruition allows only the manifestation of those tendencies. 4.8.sb Thence (from the other three varieties of Karma) are manifested the subconscious impressions appropriate to their consequences. 4.8.hae Donc (des trois variétés de karma) se manifestent les impressions subconscientes appropriées à leurs conséquences. 4.8.haf Donc, seulement suivant les résultats de leur karman, apparaissent les traits subliminaux correspondants. 4.8.Anvers De allí surge la manifestación de los deseos potenciales según su maduración solamente. 4.8-fmpo De esta forma (por las acciones de los no yoguis), los deseos potenciales se manifiestan plenamente de acuerdo a sus constituyentes fundamentales (y) maduran en el momento (adecuado). 4.8.ja De ello se deriva la manifestación sólo de esas impresiones latentes que correspondan a la maduración de estas (acciones) 4.8.sp3
  • jaatideshakaalavyavahitaanaam.h apyaanantarya
    smR^itisa.nskaarayo{H} ekaruupatvaat.h .. 4.9..
  • jaati-desha-kaala-vyavahitaanaam apy aanantarya.n
    smR^iti-sa.nskaarayor eka-ruupatvaat ||4.9||
  • jati-desha-kala-vyavahitanam apy anantaryam
    smriti-sanskarayor ekarupatvat ...4.9....ri
Because of the magnetic qualities of habitual mental patterns and memory, a relationship of cause and effect clings even though there may be a change of embodiment by class, space and time. 4.9. Memory and potential residua being the same in appearance, there is sequential non-interruption, even when there is distinction of life-state, locality and time. 4.9.p Although separated by class, locality and time, there is an immediate succession of memories and tendencies which are identical in form. 4.9.ri There is identity of relation between memory and the effect-producing cause, even when separated by species, time and place. 4.9.abdk Although separated by class, place, and time, continuous is the correspondence of memory and impressions; 4.9.sb 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. 4.9.hae En fonction de la similitude entre la mémoire et ses impressions latentes correspondantes, les impressions subconscientes des sentiments apparaissent simultanément, même quand elles sont séparées par la naissance, l'espace et le temps. 4.9.haf Grâce à l'uniformité entre la mémoire profonde et les réacteurs subliminaux, une relation causale entre la manifestation de l'réacteur et la cause existe, même si cause et effet sont éloignés par espace, temps et naissance. 4.9.Anvers 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. 4.9-fmpo 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. 4.9.ja Con motivo de la homogeneidad existente entre recuerdos e impulsos kármicos se crea una sucesión ininterrumpida de impresiones latentes, incluso aunque éstas se encuentren separadas por nacimiento, lugar y tiempo. 4.9.sp3
  • taasaam.h anaaditva.n chaashishho nityatvaat.h .. 4.10..
  • taasaam anaaditva.n chaashishho nityatvaat ||4.10||
  • tasam anaditvam chashisho nityatvat ...4.10....ri
The desire to live is eternal, and the thought-clusters prompting a sense of identity are beginningless. 4.10. And there is no-beginning for them, the desire to live being eternal. 4.10.p And there is no temporal beginning for those tendencies, owing to the constant persistence of desire or the will to live. 4.10.ri Desire to live being eternal, these mind-created forms are without known beginning. 4.10.abdk and habits have no beginning, because drives are eternal. 4.10.sb Desire for self-welfare being everlasting, it follows that the subconscious impression from which it arises must be beginningless. 4.10.hae Le désir du bien-être étant éternel, il en suit que l'impression subconsciente de laquelle il advient doit être sans commencement. 4.10.haf Ils sont sans commencement à cause de la perpétuité de la volonté primordiale, inhérente à la Nature. 4.10.Anvers No tienen principio y el deseo de vivir es eterno. 4.10-fmpo Estas (las impresiones subliminales) no tienen un principio (en el tiempo), pues el deseo (que generan) es eterno. 4.10.ja Al ser permanente el deseo, éstas son sin principio 4.10.sp3
  • hetuphalaashrayaalambanaiH sa.ngR^ihiitatvaad.h
    eshhaam.h abhaave tadabhaavaH .. 4.11..
  • hetu-phalaashrayaalambanaiH sa.ngR^ihiitatvaad
    eshhaam abhaave tadabhaavaH ||4.11||
  • hetu-phalashrayalambanaih sangrihitatvad
    esham abhave tad-abhavah ...4.11....ri
Being held together by cause and effect, substratum and object- the tendencies themselves disappear on the dissolution of these bases. 4.11. Being held together by Cause, Motive, Substratum and Object, they disappear on the disappearance of these. 4.11.p As they are bound together by cause and effect, substratum and support, they cease to exist when these disappear. 4.11.ri 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.abdk Cause, motive, structure, and object hold them together; in the absence of these they are absent. 4.11.sb On account of being held together by cause, result, refuge and supporting object, Vasana disappears when they are absent. 4.11.hae Comme ils sont maintenus joints par la cause, le résultat, et les objets supports, Vasana disparaît quand ils sont absents. 4.11.haf En raison de la liaison entre les traits subliminaux avec cause, fruit, substrat et support, la non-occurence de ceux-ci implique la non-occurence des traits subliminaux. 4.11.Anvers Dado que la causa y el efecto, el soporte y el objeto están ligados, con su desaparición eso también desaparece. 4.11-fmpo (Las impresiones subliminales) desaparecen cuando desaparece el punto crucial entre causa y efecto (por un lado), y entre objeto y soporte (por otro). 4.11.ja Ya que (las impresiones latentes) son mantenidas juntas por causa, efecto, sustrato y soporte, al desaparecer éstos también ellas desaparecen 4.11.sp3
  • atiitaanaagata.n svaruupato.astyadhvabhedaad.h dharmaaNaam.h .. 4.12..
  • atiitaanaagata.n sva-ruupato '-sty adhva-bhedaad dharmaaNaam ||4.12||
  • atitanagatam svarupato 'sty adhva-bhedad dharmanam ...4.12....ri
The past and the future exist in the object itself as form and expression, there being difference in the conditions of the properties. 4.12. The past and the future exist in reality, there being difference of the paths of being of the characteristics. 4.12.p The past and the future subsist in their true nature, while the variation in properties is owing to differences of phase and direction. 4.12.ri The past and the present exist in reality. The form assumed in the time concept of the present is the result of developed characteristics and holds latent seeds of future quality. 4.12.abdk Past and future in their own form exist exchanging cosmic principles. 4.12.sb The past and the future are in reality present in their fundamental forms, there being only difference in the characteristics of the forms taken at different times. 4.12.hae Le passé et le futur sont dans la réalité, présents dans leurs formes fondamentales, en étant seulement différents dans les caractéristiques des formes prises a des moments différents. 4.12.haf le temps, existe-t-il ? 

Le passé et le futur existent en soi à cause des différences entre les chemins des formes. 4.12.Anvers El pasado y el futuro existen en su propia forma por diferencia de caminos. 4.12-fmpo Lo pasado y lo futuro existe (en el presente) en su propia naturaleza; (su manifestación) depende de la dirección en (la disposición) de las características (del punto crucial). 4.12.ja El pasado y el futuro existen en su propia naturaleza, ya que la diferencia de las condiciones temporales depende de las propiedades 4.12.sp3
  • te vyaktasuukshmaa guNaatmaanaH .. 4.13..
  • te vyakta-suukshhmaa guNaatmaanaH ||4.13||
  • te vyakta-sukshmah gunatmanah ...4.13....ri
Whether manifested or unmanifested they are of the nature of the attributes. 4.13. They are manifested and subtle, and of the nature of the qualities. 4.13.p They, whether manifest or unmanifest, are of the nature of gunas or potencies. 4.13.ri The characteristics, whether latent or potent, partake of the nature of the three gunas (qualities of matter). 4.13.abdk Manifest or subtle, they are qualities of the soul. 4.13.sb Characteristics, which are present at all times, are manifest and subtle, and are composed of the three Gunas. 4.13.hae Les caractéristiques, qui sont présentes a tout moment, sont manifestes et subtils, et sont composées des trois Gunas. 4.13.haf Ces formes de la Nature sont différenciées ou subtiles et ont la nature des gunas. 4.13.Anvers Ya sea manifestados o no manifestados, ellos son de la naturaleza de las gunas. 4.13-fmpo Estas (las características de los objetos), manifestadas o no, son de la naturaleza de los constituyentes fundamentales. 4.13.ja Estas son manifiestas y sutiles y participan de la naturaleza de los elementos constitutivos 4.13.sp3
  • pariNaamaikatvaad.h vastutattvam.h .. 4.14..
  • pariNaamaikatvaad vastu-tattvam ||4.14||
  • parinamaikatvad vastu-tattvam ...4.14....ri
Things assume reality because of the unity maintained within that modification. 4.14. The reality of the object on account of the unity of modification. 4.14.p The essential nature of the object consists in the identity and uniqueness of the transformation. 4.14.ri The manifestation of the objective form is due to the one-pointedness of the effect-producing cause (the unification of the modifications of the chitta or mind stuff). 4.14.abdk The evolution of unity is the reality of things. 4.14.sb On account of the co-ordinated mutation ofthe three Gunas, an object appears as a unit. 4.14.hae En fonction de la mutation coordonnée des trois Gunas, un objet apparaît comme une unité. 4.14.haf les objets, existent-ils ? 

Un objet s'objective parce que la transformation des gunas est homogène. 4.14.Anvers La esencia del objeto se debe a la unicidad de transformación de las gunas. 4.14-fmpo La naturaleza esencial de los objetos se debe a que cada cambio (en los constituyentes esenciales) es único. 4.14.ja El ser propio de una cosa es debido a la unidad de la modificación 4.14.sp3
  • fo. vastusaamye chittabhedaat.h tayorvibhaktaH panthaaH .. 4.15..
  • vastu-saamye chitta-bhedaat tayor vibhaktaH panthaaH ||4.15||
  • vastu-samye chitta-bhedat tayor vibhaktah panthah ...4.15....ri
Even though the external object is the same, there is a difference of cognition in regard to the object because of the difference in mentality. 4.15. There being difference of mentality in the case of the external object the same, their ways of being are different. 4.15.p Though the object is the same, the cognition is different, owing to the diversity and distinctness of states of being. 4.15.ri 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.abdk The object being the same, consciousness being different, the ways of the two are different. 4.15.sb 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. 4.15.hae Malgré la similitude entre les objets, en fonction de l'existence de pensées séparées, ils (les objets et leur connaissance) suivent des chemins différents, c'est pourquoi ils sont entièrement différents. 4.15.haf En vue de la multiplicité de la conscience par rapport à l'unicité d'un objet per?u, les objets appartiennent à des niveaux séparés de la Nature. 4.15.Anvers Por la igualdad de objeto y diferencia de mente sus caminos están separados. 4.15-fmpo Cada sustancia mental (percibe) el mismo objeto de manera (por un camino) diferente. 4.15.ja Dado un mismo objeto, las mentes (que lo conocen) son diferentes; por eso objeto y mente se encuentran en planos distintos 4.15.sp3
  • na chaikachittatantra.n vastu tad.h apramaaNaka.n tadaa ki.n syaat.h .. 4.16..
  • na chaika-chitta-tantra.n vastu tad apramaaNaka.n tadaa ki.n syaat ||4.16||
  • na chaika-chitta-tantram vastu tad-apramanakam tada kim syat ...4.16....ri
And if an object known only to a single mind were not cognized by that mind, would it then exist? 4.16. And if ab object dependent upon one mind were not cognized by that, would it then exist ? 4.16.p Nor is an object dependent on one mind. What would become of it when not cognized by that mind? 4.16.ri The many modifications of the one mind produce the diverse forms, which depend for existence upon those many mind impulses. 4.16.abdk And it is not that the object depends on one consciousness, because if that were not present, then what would happen to it? 4.16.sb Object is not dependent on one mind, because if it were so, then what will happen when it is not cognised by that mind? 4.16.hae L'objet n'est pas dépendant d'une pensée, parce que si il était ainsi, qu'arriverait-il quand il ne serait connu par la pensée? 4.16.haf Et l'objet ne dépend pas d'une seule conscience ; cela ne peut être prouvé ; et (s'il en était autrement) qu'en adviendrait-il? 4.16.Anvers El objeto de percepción no depende de chitta; ¿qué le pasaría si al objeto de percepción si el medio para conocerlo no se encuentra allí? 4.16-fmpo (El objeto) no depende de una sola mente pues, si no se validase su conocimiento por tal mente, ¿de qué se trataría?. 4.16.ja Un objeto no puede depender de una única mente; en efecto, ¿qué ocurriría si llegaran a faltar los medios para conocerlo? 4.16.sp3
  • taduparaagaapeksh{a/i}tvaa{t.h/ch} chittasya vastu GYaataaGYaatam.h .. 4.17..
  • taduparaagaapekshh{a/i}atvaa{t/ch} chittasya vastu jñaataajñaatam ||4.17||
  • tad-uparagapekshitvach chittasya vastu jnatajnatam ...4.17....ri
An object is known or not known by the mind, depending on whether or not the mind is colored by the object. 4.17. The mind needing to be coloured thereby an object may be known or unknown. 4.17.p An object is known or not known according as the mind is coloured and attracted by it or not. 4.17.ri These forms are cognized or not, according to the qualities latent in the perceiving consciousness. 4.17.abdk By that coloring affecting consciousness an object is known or unknown. 4.17.sb External objects are known or unknown to the mind according as they colour the mind. 4.17.hae Les objets externes sont connus ou méconnus par la pensée dans la mesure ou ils colorent la pensée. 4.17.haf Un objet est connu ou pas, en raison de la coloration acquise par la conscience de cet objet. 4.17.Anvers La mente necesita la reflexión del objeto para su conocimiento. 4.17-fmpo Por tanto, la cosa resulta conocida o desconocida según afecte al complejo mental. 4.17.ja Un objeto es conocido o desconocido según que la mente resulte o no 'coloreada' por él 4.17.sp3
  • sadaa GYaataashchittavR^ittayastatprabhoH purushhasyaapariNaamitvaat.h .. 4.18..
  • sadaa jñaataash chitta-vR^ittayas tat-prabhoH purushhasyaapariNaamitvaat ||4.18||
  • sada jnatasth chitta-vrittayas tat-prabhoh purushasyaparinamitvat ...4.18....ri
The mutations of awareness are always known on account of the changelessness of its Lord, the indweller. 4.18. To its lord, the Purusha, the modifications of the mind are always known on account of unchangeability. 4.18.p The modifications of the mind are always known to its master, owing to the immutability of the Self (purusha). 4.18.ri The Lord of the mind, the perceiver, is ever aware of the constantly active mind stuff, the effect-producing cause. 4.18.abdk Eternally known are the modifications of consciousness to that master Spirit that is unchangeable. 4.18.sb On account of the immutability of Purusha who is master of the mind, the modifications of the mind are always known or manifest. 4.18.hae En fonction de l'immutabilité de Purusha, qui est le maître de la pensée, les modifications de la pensée sont toujours connues ou manifestes. 4.18.haf le purusa 

Le purusa n'est pas le résultat de conséquences et donc toutes les fluctuations de la conscience lui sont connues. 4.18.Anvers (*) Purusha, el se˜or de chitta, no cambia, por lo tanto siempre conoce las modificaciones de la mente. 4.18-fmpo El sí mismo, al no experimentar cambio alguno, conoce siempre los procesos mentales. 4.18.ja Las funciones de la mente son siempre conocidas, ya que el alma, que es dueña de la mente, no es modificable 4.18.sp3
  • na tat.h svaabhaasa.ndR^ishyatvaat.h .. 4.19..
  • na tat svaabhaasa.n dR^ishyatvaat ||4.19||
  • na tat svabhasam drishyatvat ...4.19....ri
Nor is the mind self-luminous, as it can be known. 4.19. It is not self-illuminating, being the knowable. 4.19.p Nor is the mind self-luminous, since it can be seen as an object. 4.19.ri Because it can be seen or cognized it is apparent that the mind is not the source of illumination. 4.19.abdk They are not self-luminous, because they are perceived; 4.19.sb It (the mind) is not self-illuminating being an object (knowable). 4.19.hae Elle (la pensée) n'est pas auto- illuminée, étant un objet (connaissable). 4.19.haf Cette conscience n'est pas lumineuse d'elle-même, car elle est le per?u. 4.19.Anvers Ese chitta no está auto-limitado porque es el sujeto del conocimiento y la percepción. 4.19-fmpo (El complejo mental) no se percibe a sí mismo, pues también él es algo percibido. 4.19.ja La mente no brilla con luz propia, desde el momento en que es perceptible 4.19.sp3
  • ekasamaye chobhayaanavadhaaraNam.h .. 4.20..
  • eka-samaye chobhayaanavadhaaraNam ||4.20||
  • eka-samaye chobhayanavadharanam ...4.20....ri
It is not possible for the mind to be both the perceived and the perceiver simultaneously. 4.20. Nor can both be cognized at the same time. 4.20.p Nor can it be both cognizer and cognized at the same time. 4.20.ri Neither can it know two objects simultaneously, itself and that which is external to itself. 4.20.abdk and at the same time both cannot be perceived. 4.20.sb Besides, both (the mind and its objects) cannot be cognised simultaneously. 4.20.hae Au delà de cela, les deux (la pensée et ses objets) ne peuvent être connus simultanément. 4.20.haf La compréhension des deux n'est donc pas possible en même temps. 4.20.Anvers (*) Y no puede haber comprensión de ambos simultáneamente. 4.20-fmpo (El complejo mental) no puede ser consciente de todo (de sí mismo y de las cosas) al mismo tiempo. 4.20.ja No puede darse conocimiento e ambos al mismo tiempo 4.20.sp3
  • chittaantaradR^ishye buddhibuddheratiprasaN^gaH smR^itisa.nkarashcha .. 4.21..
  • chittaantara-dR^ishye buddhi-buddher atiprasaN^gaH smR^iti-sa.nkarash cha ||4.21||
  • chittantara-drishye buddhi-buddher atiprasangah smriti-sanskarah cha ...4.21....ri
In the case of cognition of one mind by another, we would have to assume cognition of cognition, and there would be confusion of memories. 4.21. In the case of being knowable by another mind, there will be too many wills-to-know the Wills-to-know; and there will be confusion of memories. 4.21.p If the mind were to be seen by another within, there would be an endless series of perceiving minds and a commingling of memories. 4.21.ri If knowledge of the mind (chitta) 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.abdk Consciousness perceived by another, intuited by another intuition is an infinite regress and a confusion of memory. 4.21.sb If the mind were to be illumined by another mind then there will be repetition ad infinitum of illumining minds and intermixture of memory. 4.21.hae Si la pensée était illuminée par une autre pensée, alors il y aurait une répétition ad infinitum des pensées illuminées et une inter - mixture de la mémoire. 4.21.haf Si la conscience peut percevoir une autre conscience on n'en finit jamais, ce qui rend la mémoire confuse. 4.21.Anvers (*) Si el conocimiento de una mente por otra es aceptado, entonces habría conocimiento de conocimientos guiando al absurdo y a la confusión de memoria. 4.21-fmpo 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. 4.21.ja Si la percepción de la mente fuese realizada por otra mente, se daría un conocimiento del conocimiento que se extendería hasta el infinito, y de ello nacería, por añadidura, una confusión de recuerdos 4.21.sp3
  • chiterapratisa.nkramaayaastadaakaaraapattau svabuddhisa.nvedanam.h .. 4.22..
  • chiter apratisa.nkramaayaas tadaakaaraapattau sva-buddhi-sa.nvedanam ||4.22||
  • chiter apratisankramayas tad-akarapattau svabuddhi-sanvedanam ...4.22....ri
Consciousness appears to the mind itself as intellect when in that form in which it does not pass from place to place. 4.22. Consciousness knows its own Will-to-be by transforming its appearance, through not-itself moving from place to place. 4.22.p Knowledge of its own nature through self-cognition comes when consciousness assumes that form in which it does not move from place to place. 4.22.ri 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.abdk Awareness is unchanging omniscience, but those reflections identify with their own intuition. 4.22.sb (Though) Untransmissible, the metempiric Consciousness getting the likeness of Buddhi becomes the cause of the consciousness of Buddhi. 4.22.hae (Alors) Intransmissible, la conscience meta empirique rejaillissant sur Buddhi devient la cause de la conscience de Buddhi. 4.22.haf Quand la conscience immuable assume la forme de cette conscience, l'expérience de ses propres actes cognitifs est possible. 4.22.Anvers 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. 4.22-fmpo 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). 4.22.ja El alma, que no se identifica con los objetos, deviene consciente del propio conocimiento cuando la mente toma su forma 4.22.sp3
  • drashhTR^idR^ishyoparakta.n chitta.n sarvaartham.h .. 4.23..
  • drashhTR^i-dR^ishyoparakta.n chitta.n sarvaartham ||4.23||
  • drashtri-drishyoparaktam chittam sarvartham ...4.23....ri
The mind is said to perceive when it reflects both the indweller (the knower) and the objects of perception (the known). 4.23. The mind being coloured by the knower and the knowable is omni-objective (sarvartha). 4.23.p Consciousness, coloured by the Seer and the seen, is all-comprehensive. 4.23.ri Then the mind stuff, reflecting both the knower and the knowable, becomes omniscient. 4.23.abdk The perceiver colored by the perceived is conscious of everything. 4.23.sb The mind-stuff being affected by the Seer and the seen, is all-comprehensive. 4.23.hae La matière mentale étant affectée par l'observateur et l'observé, devient toute compréhensive. 4.23.haf Colorée par le voyant et le vu, la conscience peut voir tous les objets. 4.23.Anvers La mente que está coloreada por el observador y el observado aprehende todo. 4.23-fmpo Cuando el complejo mental (resulta coloreado) por el observador y lo observado, (posee) todo su significado (razón de ser). 4.23.ja La mente, en cuanto coloreada por la vidente y por lo visible, lo comprende todo 4.23.sp3
  • tadasa.nkhyeyavaasanaa{/bhish }chitram.h api paraartha.n sa.nhatyakaaritvaat.h .. 4.24..
  • tad asa.nkhyeya-vaasanaa{/bhish}-chitram api paraartha.n, sa.nhatya-kaaritvaat ||4.24||
  • tad asankhyeya-vasanabhish chitram api parartham sanhatya-karitvat ...4.24....ri
Though variegated by innumerable tendencies, the mind acts not for itself but for another, for the mind is of compound substance. 4.24. And the mind exists for another, also because it is variegated by innumerable residua, inasmuch as it acts by combination. 4.24.p Though variegated by countless impressions, the mind exists for another (purusha), for it acts in association. 4.24.ri 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.abdk That although equipped with innumerable tendencies, is for the purpose of the supreme because of its combined structure. 4.24.sb That (the mind) though variegated by innumerable subconscious impressions, exists for another, since it acts conjointly. 4.24.hae Elle (la pensée) bien que marquée par les innombrables impressions subconscientes, existe pour un autre, dés qu'elle agit conjointement. 4.24.haf Etant limitée à des activités de collaboration, la conscience, teintée par les réacteurs subliminaux, a néanmoins son propre but pour les autres. 4.24.Anvers (*) A pesar de estar clasificada en innumerables vasanas, actúa para el purusha porque trabaja en asociación. 4.24-fmpo (El complejo mental) actúa para otro (para el observador), aunque se mueva impulsado por incontables deseos potenciales, pues (ambos) se encuentran asociados. 4.24.ja La mente, aún siendo variadas sus impresiones latentes, está orientada al fin del otro, en cuanto que se comporta a la manera de un compuesto 4.24.sp3
  • visheshhadarshina aatmabhaavabhaavanaavinivR^ittiH .. 4.25..
  • visheshha-darshina aatma-bhaava-bhaavanaa-vinivR^ittiH ||4.25||
  • vishesha-darshina atma-bhava-bhavana-vinivrittih ...4.25....ri
For one who sees the distinction, there is no further confusing of the mind with the self. 4.25. For the seer of the distinction, ceases the curiosity as to the nature and relation of the Self. 4.25.p For the discerning Seer there is complete cessation of identification of mental states with the consciousness of the Self (atman). 4.25.ri The state of isolated unity (withdrawn into the true nature of the Self) is the reward of the man who can discriminate between the mind stuff and the Self, or spiritual man. 4.25.abdk For the discriminating perceiver the soul is completely detached from emotion and mind. 4.25.sb For one who has realised the distinctive entity, I.e. Purusha, inquiries about the nature of his self cease. 4.25.hae Pour celui qui a connu l'entité distincte c'est a dire Purusha, l'inquisition sur la nature de son propre Etre, cesse. 4.25.haf les réalisés 

Pour celui qui voit la distinction, une discontinuation de la projection du non-Soi surgit. le réalisé atteint l'union-sans-semence 4.25.Anvers (*) Para aquel que ve la distinción, la percepción de la autoconciencia cesa completamente. 4.25-fmpo La sensación de ser uno (individualidad) concluye para quien comprende la diferencia (entre el observador y el complejo mental). 4.25.ja Para aquel que ha comprendido esta diferencia, cesa toda clase de meditación sobre el ser del yo 4.25.sp3
  • tadaa vivekanimna.n kaivalyapraagbhaara.n chittam.h .. 4.26..
  • tadaa viveka-nimna.n kaivalya-praag-bhaara.n chittam ||4.26||
  • tada hi viveka-nimnam kaivalya-pragbharam chittam ...4.26....ri
Then the awareness begins to discriminate, and gravitates towards liberation. 4.26. Then the mind inclines towards discrimination and gravitates towards absolute independence (kaivalya). 4.26.p Verily, then, the mind becomes serenely bent towards discrimination and is borne onwards towards total emancipation (kaivalya). 4.26.ri The mind then tends towards discrimination and increasing illumination as to the true nature of the one Self. 4.26.abdk For then with serene discrimination consciousness moves toward freedom. 4.26.sb (Then) The mind inclines towards discriminative knowledge and naturally gravitates towards the state of liberation. 4.26.hae (Donc) La pensée s'incline vers la connaissance discriminative et naturellement gravite en direction de l'état de libération. 4.26.haf Puis en acquérant le discernement, la conscience s'incline vers l'esseulement. 4.26.Anvers Entonces, realmente la mente se inclina hacia la discriminación y dirigiéndose a kaivalya. 4.26-fmpo Entonces (cuando se comprende la diferencia), el complejo mental tiende hacia la discriminación y se encamina hacia el Aislamiento Trascendental. 4.26.ja Entonces la mente se vuelve a la discriminación y se hace propensa al aislamiento 4.26.sp3
  • tachchhidreshhu pratyayaantaraaNi sa.nskaarebhyaH .. 4.27..
  • tach-chhidreshhu pratyayaantaraaNi sa.nskaarebhyaH ||4.27||
  • tach-chidreshu pratyayantarani sanskarebhyah ...4.27....ri
Distractions arise from habitual thought patterns when practice is intermittent. 4.27. In the brakes arise other thoughts from residua. 4.27.p During intervals other thoughts will arise through the force of former impressions. 4.27.ri Through force of habit, however, the mind will reflect other mental impressions and perceive objects of sensuous perception. 4.27.abdk That has intervals of other thoughts from previous tendencies. 4.27.sb Through its breaches (i.e. breaks in discriminative knowledge) arise other fluctuations of the mind due to (residual) latent impressions. 4.27.hae Au travers de ses ramifications (c'est a dire, les cassures dans la connaissance discriminative) surgissent d'autres fluctuations de la pensée dues aux impressions latentes (résiduelles). 4.27.haf D'autres notions nouvelles provenant des réacteurs subliminaux peuvent apparaître dans les interstices de cette conscience évoluante. 4.27.Anvers Durante el estado de discriminación (viveka) o discernimiento, surgen otros pratyayas debido a las impresiones pasadas. 4.27-fmpo Aún surgen ideas de forma intermitente (como imperfecciones en el complejo mental) a causa de las impresiones latentes. 4.27.ja Intermitentemente aparecen otras nociones, suscitadas por impulsos kármicos 4.27.sp3
  • haanam.h eshhaa.n kleshavaduktam.h .. 4.28..
  • haanam eshhaa.n kleshavad uktam ||4.28||
  • hanam esham kleshavad uktam ...4.28....ri
The removal of the habitual thought patterns is similar to that of the afflictions already described. 4.28. Their removal has been described like that of the afflictions. 4.28.p Their removal is like that of the afflictions (kleshas) already mentioned. 4.28.ri These reflections are of the nature of hindrances, and the method of their overcoming is the same. 4.28.abdk The removal of these is as explained with the obstacles. 4.28.sb It has been said that their removal (i.e. of fluctuations) follows the same process as the removal of afflictions. 4.28.hae Il a été dit que son déplacement (c'est a dire des fluctuations) suit le même processus de déplacement que celui des afflictions. 4.28.haf Leur cessation doit être envisagée comme il a été dit concernant les causes de malheur. 4.28.Anvers La remoción de éstos (pratyayas) es prescrita como la destrucción de los kleshas 4.28-fmpo La cesación de éstas (impresiones latentes, se lleva a cabo) de igual forma que la ya descrita para los impedimentos. 4.28.ja Se dice que la destrucción de éstas es similar a la de las manchas 4.28.sp3
  • prasa.nkhyaane.apyakusiidasya
    sarvathaavivekakhyaaterdharmameghaH samaadhiH .. 4.29..
  • prasa.nkhyaane '-py akusiidasya
    sarvathaa-viveka-khyaater dharma-meghaH samaadhiH ||4.29||
  • prasankhyane 'py akusidasya
    sarvatha viveka-khyater dharma-meghah samadhih ...4.29....ri
To one who remains undistracted in even the highest intellection there comes the equalminded realization known as The Cloud of Virtue. This is a result of discriminative discernment. 4.29. Having no interest left even in the Highest Intellection, there comes from constant discrimination the trance known as the Cloud of Virtue. 4.29.p From constant and continuous discriminative knowledge, without any selfish attachment even towards the highest illumination, comes the meditative absorption (samadhi) known as the rain-cloud of righteousness (dharma-megha). 4.29.ri The man who develops non-attachment even in his aspiration after illumination and isolated unity, becomes aware, eventually, through practised discrimination, of the over-shadowing cloud of spiritual knowledge. 4.29.abdk Even in the highest illumination having no selfish attachment from constant discriminating knowledge comes virtue cloud meditation. 4.29.sb When one becomes disinterested even in omniscience one attains perpetual discriminative enlightenment from which ensues the concentration known as Dharmamegha (virtue-pouring cloud). 4.29.hae Quand l'individu devient désintéressé même par l'omniscience, il acquiert l'illumination discriminative perpétuelle d'ou vient la concentration connue comme Dharmamegha (nuage qui déverse la vertu). 4.29.haf le réalisé qui va au-delà de la Nature 

L'union désignée comme le 'nuage du dharma' est atteinte par le yogin qui - par la vision du discernement - reste toujours non-attaché, même dans l'état d'élévation suprême. 4.29.Anvers Cuando no queda interés, aún en la mas elevada meditación, el dharmamegha samadhi se desarrolla a cuenta de la completa discriminación (o discernimiento) 4.29-fmpo 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. 4.29.ja El que es desinteresado incluso respecto a la meditación, consigue el absoluto conocimiento discriminativo, y, por lo tanto, el énstasis llamado 'nube de virtud' 4.29.sp3
  • tataH kleshakarmanivR^ittiH .. 4.30..
  • tataH klesha-karma-nivR^ittiH ||4.30||
  • tatah klesha-karma-nivrittih ...4.30....ri
From this there follows freedom from cause and effect and afflictions. 4.30. Thence the removal of actions and afflictions. 4.30.p Then comes the cessation of afflictions (kleshas) and works (karma). 4.30.ri When this stage is reached then the hindrances and karma are overcome. 4.30.abdk From that comes detachment from obstacle effects. 4.30.sb From that, afflictions and actions cease. 4.30.hae A partir de cela, les afflictions et les actions cessent. 4.30.haf Par ce fait, les causes de malheur et le karman ne sont plus. 4.30.Anvers Posteriormente surge la libertad de los kleshas y karmas. 4.30-fmpo De esta forma (con la interiorización suprema) se destruyen las consecuencias de las acciones basadas en las causas de aflicción. 4.30.ja De ahí la cesación de las manchas y del karma 4.30.sp3
  • tadaa sarvaavaraNamalaapetasya GYaanasyaa.anantyaajGYeyam.h alpam.h .. 4.31..
  • tadaa sarvaavaraNa-malaapetasya jñaanasyaanantyaaj jñeyam alpam ||4.31||
  • tada sarvavarana-malapetasya jnanasyanantyaj jneyam alpam ...4.31....ri
The infinity of knowledge available to such a mind freed of all obscuration and property makes the universe of sensory perception seem small. 4.31. The knowable is but little then, because of knowledge having become infinite, on account of the removal of all obscuring impurities. 4.31.p Then all veils and stains being removed, his knowledge becoming infinite, little remains to be known. 4.31.ri When, through the removal of the hindrances and the purification of all the sheaths, the totality of knowledge becomes available, naught further remains for the man to do. 4.31.abdk Then all the covering impurities removed, because of infinite knowledge the universe is small. 4.31.sb Then on account of the infinitude of knowledge, freed from the cover of all impurities, the knowables appear as few. 4.31.hae Donc en fonction de l'infinitude de la connaissance, libre de la couverture des impuretés, les objets connaissables s'apparentent peu. 4.31.haf Puis, étant libéré du recouvrement de l'imperfection, il reste très peu de choses à connaître du fait que la connaissance qui en résulte est infinie. 4.31.Anvers Entonces, debido a la remoción de los velos e impurezas, queda poco por conocer por la infinitud del conocimiento. 4.31-fmpo De esta forma, con la destrucción de todo obstáculo e impureza, lo comprendido (se vuelve) insignificante (en relación al) conocimiento infinito. 4.31.ja En este momento, el conocimiento, depurado de todas las contaminaciones que lo recubren, se hace infinito; por lo tanto, muy poco queda que conocer 4.31.sp3
  • tataH kR^itaarthaanaa.n pariNaamakrama{pari}samaaptirguNaanaam.h .. 4.32..
  • tataH kR^itaarthaanaa.n pariNaama-krama-{pari}samaaptir guNaanaam ||4.32||
  • tatah kritarthanam parinama-krama-samaptir gunanam ...4.32....ri
Then the sequence of change in the three attributes comes to an end, for they have fulfilled their function. 4.32. By that, the qualities having fulfilled their object, the succession of their changes ends. 4.32.p Then the three gunas having fulfilled their purpose, the process of transformation comes to an end. 4.32.ri The modifications of the mind stuff (or qualities of matter) through the inherent nature of the three gunas come to an end, for they have served their purpose. 4.32.abdk Then having fulfilled their purpose the evolution of transforming qualities stops. 4.32.sb After the emergence of that (virtue-pouring cloud) the Gunas having fulfilled their purpose, the sequence of their mutation ceases. 195 4.32.hae Après son émergence (nuage qui déverse la vertu) les Gunas ayant accompli leur propos, la séquence de leurs mutations cesse.. 4.32.haf l'exit final du domaine de la Nature 

Ensuite vient la fin des séquences dans les transformations des gunas, qui ont atteint leur but. 4.32.Anvers (*) Recién entonces habiendo cumplido su propósito y después de finalizar el proceso de cambio, las gunas se retiran. 4.32-fmpo 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. 4.32.ja De tal forma termina la sucesión de modificaciones de los elementos constitutivos, que ya éstos han cumplido su propio fin 4.32.sp3
  • kshaNapratiyogii pariNaamaaparaantanigraa{.r}hyaH kramaH .. 4.33..
  • kshhaNa-pratiyogii pariNaamaaparaanta-nirgraahyaH kramaH ||4.33||
  • kshana-pratiyogi parinamaparanta-nirgrahyah kramah ...4.33....ri
The sequence of mutation occurs in every second, yet is comprehensible only at the end of a series. 4.33. Succession is the uninterrupted sequence of moments, cognized as distinct on the cessation of evolutionary change. 4.33.p Succession is the uninterrupted sequence of moments and is fully apprehended at the final stage. 4.33.ri Time, which is the sequence of the modifications of the mind, likewise terminates, giving place to the Eternal Now. 4.33.abdk The continuity of moments at the end of evolution are cognized as a distinct transformation. 4.33.sb What belongs to the moments and is indicated by the completion of a particular mutation is sequence. 4.33.hae Ce qui appartient aux moments et est indiqué par la fin d'une mutation particulière, est la séquence. 4.33.haf Par séquence, on entend ce qui est correlatif au moment du temps, connu au point final d'une transformation particulière. 4.33.Anvers Krama es el proceso correspondiente a los momentos, incorporado en el final. 4.33-fmpo 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). 4.33.ja Lo contra-correlativo del momento es la sucesión, la cual es perceptible en la etapa final de la modificación 4.33.sp3
  • purushhaarthashuunyaanaa.n guNaanaa.n pratiprasavaH kaivalya.
    svaruupapratishhThaa vaa chitishakt{ireti/er iti} .. 4.34..
  • purushhaartha-shuunyaanaa.n guNaanaa.n pratiprasavaH kaivalya.n
    sva-ruupa-pratishhThaa vaa chiti-shakt{i/e}r iti ||4.34||
  • purushartha-shunyanam gunanam pratiprasavah kaivalyam
    svarupa-pratishtha va chiti-shakter iti ...4.34....ri
When the attributes cease mutative association with awareness, they resolve into dormancy in Nature, and the indweller shines forth as pure consciousness. This is absolute freedom. 4.34. Absolute freedom comes when the qualities becoming devoid of the object of the Purusha, become latent; or the power of consciousness becomes established in its own nature. 4.34.p Emancipation (kaivalya) comes when the gunas, becoming devoid of any motive for action for the Self (purusha), are reabsorbed into latency. In this state the Self (purusha) is established in its own nature, which is the energy of pure consciousness or cosmic ideation. 4.34.ri The state of isolated unity becomes possible when the three qualities of matter (the three gunas or potencies of nature) no longer exercise any hold over the Self. The pure spiritual consciousness withdraws into - the One. 4.34.abdk Empty for the sake of Spirit the qualities return to nature. Freedom is established in its own form, or it is aware energy. 4.34.sb 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. 4.34.hae L'état de L'être - en lui - même ou libération, se réalise quand les Gunas (ayant promu l'expérience et a libération par Purusha) n'ont pas plus de propos à accomplir et disparaissent en leur substance causale. En d'autres mots, c'est la conscience absolue établie en son propre Etre. 4.34.haf l'ultime des ultimes 

Le processus d'évolution des gunas devenu inutile au purusa s'appelle esseulement ; ceci est l'établisement du pouvoir de la conscience dans sa propre forme. 4.34.Anvers Kaivalya es la involución de las gunas debido al cumplimiento de su propósito, es la restauración del purusha a su forma natural que es conciencia pura. 4.34-fmpo 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. 4.34.ja El aislamiento se define como la disolución de los elementos constitutivos cuando éstos ya no tienen que esperar al fin del alma; o también como el reposar en sí mismo del poder del alma 4.34.sp3
 

iti pataJNjali-virachite yoga-suutre chaturthaH kaivalya-paadaH .

End Part Four

iti paataJNjala-yoga-suutraaNi ..

The end of the Yoga Sutras of Patanjali

END

Historical Appendix 1

Articles from The Theosophist

  • 1880 1 January 86 Yoga Philosophy Truth-Seeker
  • 1880 1 January 86 Introductory Note to Yoga Philosophy (HPB)
  • 1880 1 September 312 A Treatise on the Yoga Philosophy (1) NC Paul
  • 1880 1 September 312 Comments on A Treatise on the Yoga Philosophy (HPB)
  • 1880 2 October 4 A Treatise on the Yoga Philosophy (2) NC Paul
  • 1880 2 November 29 A Treatise on the Yoga Philosophy (3) NCPaul (notes by HPB)
  • 1881 2 January 72 A Treatise on Yoga Philosophy (4) NC Paul (notes by HPB)
  • 1881 2 April 144 A Treatise on Yoga Philosophy (5) NC Paul (notes by HPB)
  • 1882 4 December 71 review - `Patanjali's Yoga Philosophy` (Tukaram Tatya's edition, tr Ballentyne & Shastri Devi) an
  • 1886 7 January 278 `Patanjali's Yoga Philosophy` ed by Tukaram Tatya anon
  • 1888 9 March 342 The Sankhya & Yoga Philosophy AJ Cooper-Oakley
  • 1889 10 May 514 Patanjali's Yoga Philosophy Govinda Dasa

Historical Appendix 2 -- on the second Sanskrit version

In 1985 Ashok Aklujkar, Department of Asian Studies, University of British Columbia, Vancouver, B.C., Canada V6T 1Z2, using the following editions --

  1. Bhaashhya: See the entries under Vaa and VivaraNa.
  2. KSS. The Yoga-suutram by Maharshhi Patañjali with the Yoga-pradipikaa Commentary by Pandit Bala-dewa Mishra. Kashi Sanskrit Series Haridas Sanskrit Grantha-maalaa) no. 85, 1931. B132 V6 P264 1931.
  3. Jhajjar. AArya-muni. Yogaaryya-bhaashhya. Bhaashhya-kartaa Aryya-muni. Jhajjara: HarayaaNaa Saahitya Sa.Nsthaana, Gurukula Jhajjara. 2029. Vi[krama-sa.Nvat = 1973]. B132 Y6 A73 1973. Pp. 1-16 of the appendix.
  4. Vaa. Patanjala Darshana of the System of Yoga Philosophy by Maharshi Kapila [!] with the Commentary of Vyasa and the Gloss of Vachaspati Mishra. Edited and published by Pandit Jibananda Vidyasagara. Third edition. Calcutta. Printed at the Bachaspatya Press. 1940.
  5. Vidyaasaagara: see entry under Vaa.
  6. VivaraNa: Paatañjala-Yogasuutra-bhaashhya-vivaraNam of °aN^kara-bhagavat-paada. Critically edited with introduction by .... Polakam Sri Rama Sastri .... and S. R. Krishnamurthi Sastri. Madras: Government Oriental Manuscripts Library. 1952.
transliterated here mostly according to Velthuis's conventions: 1) Long vowels are doubled, except the long vocalic r, which is encoded .R 
2) Consonantal diacritics precede the consonants marked by them. Thus the retroflex class of vowels and consonants is written: . .r .t .th .d .dh .n.
Visarga is written: .h [and anusvaara as .m] 
. The palatals that take diacritics are: "n [note the difference from Velthuis's ~n] and "s 
The guttural nasal is written: .-n, that is, dot|period hyphen n [note the difference from Velthuis's "n]
3) A da.n.da is written with a straight slash: |

made available in due course for the Indology site.

Tom Ridgeway (ridgeway@blackbox.hafcc.washington.edu) prepared from it an IASS/CSX 8-bit encoded version. 

The Twilight editor has converted (Feb 2000) Ridgeway's version according to this table

254      H     172224      aa    775227      ii     51229      uu     67231      R^i    58ch   chh     7c    ch    117249      shh   127247      sh    123243      D       3241      T      29245      N     100252      .n    128239      N^     15

yielding again a 7-bit encoding which more or less matches the ITRANS of Chopde.

Acknowledgements

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