Muni's Play३. मनोनाशनिरूपणं नाम तृतीयं प्रकरणम्
Sanskrit
अथ जीवन्मुक्तिसाधनं मनोनाशं निरूपयामः । atha jīvanmuktisādhanaṁ manonāśaṁ nirūpayāmaḥ |
Translation
Now, we shall explain the dissolution of the mind as a means to Jivanmukti.
Sanskrit
यद्यप्यशेषवासनाक्षये सति अर्थान्मनो नश्यत्येव, तथापि स्वातन्त्र्येण मनोनाशे सम्यगभ्यस्ते सति वासनाक्षयो रक्षितो भवति । yadyapyaśeṣavāsanākṣaye sati arthānmano naśyatyeva, tathāpi svātantryeṇa manonāśe samyagabhyaste sati vāsanākṣayo rakṣito bhavati |
Translation
Although the mind is naturally dissolved when all latent impressions (Vasanas) are destroyed, nevertheless, when the dissolution of the mind is properly practiced independently, the destruction of Vasanas is protected.
Sanskrit
पद्मकस्वस्तिकादिना यादृशेन देहस्थापनरूपेण यस्य पुरुषस्यावयवव्यथानुत्पत्तिलक्षणं सुखं स्वदेहचलनराहित्यलक्षणं स्थैर्यं च सम्पद्यते, तस्य तदेव सुखमासनम् । padmakasvastikādinā yādṛśena dehasthāpanarūpeṇa yasya puruṣasyāvayavavyathyānutpattilakṣaṇaṁ sukhaṁ svadehacalanarāhityalakṣaṇaṁ sthairyaṁ ca sampadyate, tasya tadeva sukhamāsanam |
Translation
For a person, whatever posture of the body like Padmasana or Svastikasana provides both ease (defined as the absence of pain in the limbs) and steadiness (defined as the absence of movement of the body), that same easeful posture is his Asana.
Sanskrit
तस्य च प्रयत्नशैथिल्यं लौकिक उपायः । tasya ca prayatnaśaithilyaṁ laukika upāyaḥ |
Translation
The worldly means for that (Asana) is the relaxation of effort.
Sanskrit
गमनगृहकृत्यतीर्थयात्रास्नानहोमादिविषयो यः प्रयत्नो मानस उत्साहस्तस्य शैथिल्यं कर्तव्यम् । gamanagṛhakṛtyatīrthayātrāsnānahomādiviṣayo yaḥ prayatno mānasa utsāhastasya śaithilyaṁ kartavyam |
Translation
One should relax the mental enthusiasm or effort regarding activities like going, household work, pilgrimages, bathing, performing Homa, etc.
Sanskrit
अन्यथा स उत्साहो बलाद्देहमुत्थाप्य यत्र क्वापि प्रेरयति । anyathā sa utsāho balāddehamutthāpya yatra kvāpi prerayati |
Translation
Otherwise, that enthusiasm will forcibly raise the body and impel it wherever it pleases.
Sanskrit
अलौकिकोपायश्च “फणासहस्रेण धरणीं धारयित्वा स्थैर्येणावतिष्ठते योऽयमनन्तः स एवाहमस्मि” इति ध्यानं चित्तस्यानन्तसमापत्तिः । alaukikopāyaśca “phaṇāsahasreṇa dharaṇīṁ dhārayitvā sthairyeṇāvatiṣṭhate yo’yamanantaḥ sa evāhamasmi” iti dhyānaṁ cittasyānantasamāpattiḥ |
Translation
The supra-mundane means is the “Ananta-samapatti” or absorption of the mind, which is the meditation: “I am that very Ananta (infinite serpent) who remains steady while supporting the earth on his thousand hoods.” [!quote] Sanskrit तया यथोक्तासनसम्पादकमदृष्टं निष्पद्यते । tayā yathoktāsanasampādakamadṛṣṭaṁ niṣpadyate |
Translation
By that meditation, the unseen merit (Adrishta) that brings about the aforementioned Asana is produced.
Sanskrit
सिद्धे चासने शीतोष्णसुखदुःखमानावमानादिद्वन्द्वैर्यथापूर्वं नाभिहन्यते । siddhe cāsane śītoṣṇasukhaduḥkhamānavāmānādidvandvairyathāpūrvaṁ nābhihanyate |
Translation
When Asana is perfected, one is no longer afflicted as before by dualities like cold and heat, pleasure and pain, honor and dishonor.
Sanskrit
तथाविधस्य चासनस्य योग्यो देशः श्रूयते- tathāvidhasya cāsanasya yogyo deśaḥ śrūyate-
Translation
The suitable place for such an Asana is described in the scriptures:
Sanskrit
विविक्तदेशे च सुखासनस्थः शुचिः समग्रीवशिरः शरीरः ॥ - (कैवल्योपनिषदि ४) इति, viviktadeśe ca sukhāsanasthaḥ śuciḥ samagrīvaśiraḥ śarīraḥ || - (kaivalyopaniṣadi 4) iti,
Translation
“In a secluded place, seated in a comfortable posture, pure, with neck, head, and body held straight…” (Kaivalya Upanishad 4).
Sanskrit
“बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसङ्ख्याभिः परिदृष्टो दीर्घः सूक्ष्मः” (२.५०) इति । “bāhyābhyantarastambhavṛttirdeśakālasaṅkhyābhiḥ paridṛṣṭo dīrghaḥ sūkṣmaḥ” (2.50) iti |
Translation
“(Pranayama) has external, internal, and stationary modifications; it is observed by space, time, and number, and becomes long and subtle” (Yoga Sutra 2.50).
Sanskrit
रेचको बाह्यवृत्तिः । पूरक आभ्यन्तरवृत्तिः । कुम्भकः स्तम्भवृत्तिः । recako bāhyavṛttiḥ | pūraka ābhyantaravṛttiḥ | kumbhakaḥ stambhavṛttiḥ |
Translation
Rechaka (exhalation) is the external modification. Puraka (inhalation) is the internal modification. Kumbhaka (retention) is the stationary modification.
Sanskrit
तत्रैकैको देशादिभिः परीक्षणीयः । tatraikaiko deśādibhiḥ parīkṣaṇīyaḥ |
Translation
In that regard, each one should be examined according to space, etc. [!quote] Sanskrit
तद्यथा-स्वभावसिद्धे रेचके हृदयान्निर्गत्य नासाग्रसम्मुखे द्वादशाङ्गुलपर्यन्ते श्वासः समाप्यते; अभ्यासेन तु क्रमेण नाभेराधाराद्वा वायुर्निर्गच्छति; चतुर्विंशत्यङ्गुलपर्यन्ते षट्त्रिंशदङ्गुलपर्यन्ते वा समाप्तिः । tadyathā-svabhāvasiddhe recake hṛdayānnirgatya nāsāgrasammukhe dvādaśāṅgulaparyante śvāsaḥ samāpyate; abhyāsena tu krameṇa nābherādhārādvā vāyurnirgacchati; caturviṁśatyaṅgulaparyante ṣaṭtriṁśadaṅgulaparyante vā samāptiḥ |
Translation
For example: in natural exhalation, the breath starting from the heart finishes at a distance of twelve finger-breadths in front of the tip of the nose; but through practice, the air gradually comes out from the navel or the base (Muladhara), finishing at a distance of twenty-four or thirty-six finger-breadths.
Sanskrit
अत्र रेचके प्रयत्नातिशये सति नाभ्यादिप्रदेशक्षोभेणान्तर्निश्चेतुं शक्यम्; बहिश्च सूक्ष्मं तूलं धृत्वा तच्चानेन निश्चेतव्यम् । सेयं देशपरीक्षा । atra recake prayatnātiśaye sati nābhyādipradeśakṣobheṇāntarniścetuṁ śakyam; bahiśca sūkṣmaṁ tūlaṁ dhṛtvā taccānena niścetavyam | seyaṁ deśaparīkṣā |
Translation
Here, in Rechaka, space can be determined internally by the agitation of the navel region etc. through intense effort; externally it is to be determined by holding a fine piece of cotton. This is the examination by space (Desha-pariksha).
Sanskrit
रेचककाले प्रणवस्यावृत्तयो दश विंशतिस्त्रिंशदित्यादिभिः कालपरीक्षा । recakakāle praṇavasyāvṛttayo daśa viṁśatistriṁśadityādibhiḥ kālaparīkṣā |
Translation
The examination by time (Kala-pariksha) is by counting the repetitions of Om (Pranava) during exhalation—ten, twenty, thirty, etc.
Sanskrit
अस्मिन्मासे प्रतिदिनं दश रेचकाः उत्तरमासे त्रिंशदित्यादिभिः सङ्ख्या परीक्षा । asminmāse pratidinaṁ daśa recakāḥ uttaramāse triṁśadityādibhiḥ saṅkhyā parīkṣā |
Translation
The examination by number (Sankhya-pariksha) is by counting the exhalations per day—ten this month, thirty next month, etc.
Sanskrit
यथोक्तदेशकालविशिष्टाः प्राणायामा एकस्मिन्दिने दश विंशतिस्त्रिंशदित्यादिभिः सङ्ख्यापरीक्षा । yathoktadeśakālaviśiṣṭāḥ prāṇāyāmā ekasmindine daśa viṁśatistriṁśadityādibhiḥ saṅkhyāparīkṣā |
Translation
(Alternatively) the examination by number is by the total count of Pranayamas (qualified by space and time) in a single day—ten, twenty, thirty, etc.
Sanskrit
पूरकेऽप्येवं योजनीयम् । pūrake’pyevaṁ yojanīyam |
Translation
The same should be applied to Puraka (inhalation) as well.
Sanskrit
यद्यपि कुम्भके देशव्याप्तिविशेषो नावगम्यते, तथापि कालसङ्ख्याव्याप्तिरवगम्यत एव । yadyapi kumbhake deśavyāptiviśeṣo nāvagamyate, tathāpi kālasaṅkhyāvyāptiravagamyata eva |
Translation
Although in Kumbhaka (retention) the extent of space is not perceived, the extent of time and number is certainly perceived.
Sanskrit
यथा घनीभूतस्तूलपिण्डः प्रसार्यमाणो दीर्घो विरलतया सूक्ष्मश्च भवति, तथा प्राणोऽपि देशकालसङ्ख्याधिक्येनाभ्यस्यमानो दीर्घो दुर्लक्ष्यतया सूक्ष्मश्च सम्भवति । yathā ghanībhūtastūlapiṇḍaḥ prasāryamāṇo dīrgho viralatayā sūkṣmaśca bhavati, tathā prāṇo’pi deśakālasaṅkhyādhikyenābhyasyamāno dīrgho durlakṣyatayā sūkṣmaśca sambhavati |
Translation
Just as a dense mass of cotton becomes long when spread out and subtle because of its thinness, so also the breath, when practiced with increased space, time, and number, becomes long and subtle (difficult to perceive).
रेचकादिभ्यस्त्रिभ्योऽन्यं प्रकारं सूत्रयति-
Sanskrit
“बाह्याभ्यन्तरविषयानपेक्षी चतुर्थः” (२.५१) इति । “bāhyābhyantaraviṣayānapekṣī caturthaḥ” (2.51) iti |
Translation
“The fourth (Pranayama) is that which disregards external and internal objects” (Yoga Sutra 2.51).
Sanskrit
यथाशक्ति सर्वं वायुं विरेच्यानन्तरं क्रियमाणो बहिष्कुम्भकः यथाशक्ति वायुमापूर्यानन्तरं क्रियमाणोऽन्तः कुम्भकः इति, रेचकपूरकावनादृत्य केवलः कुम्भकोऽभ्यस्यमानः पूर्वत्रयापेक्षया चतुर्थो भवति । yathāśakti sarvaṁ vāyuṁ virecyānantaraṁ kriyamāṇo bahiṣkumbhakaḥ yathāśakti vāyumāpūryānantaraṁ kriyamāṇo’ntaḥ kumbhakaḥ iti, recakapūrakāvanādṛtya kevalaḥ kumbhako’bhyasyamānaḥ pūrvatrayāpekṣayā caturtho bhavati |
Translation
Bahish-kumbhaka is when one retains the breath after exhaling completely to the best of their ability; Antah-kumbhaka is when one retains it after inhaling. When one practices retention alone, disregarding exhalation and inhalation, it is the fourth kind, relative to the previous three.
Sanskrit
निद्रातन्द्रादिप्रबलदोषयुक्तानां रेचकादित्रयम्; दोषरहितानां चतुर्थ इति विवेकः । nidrātandrādiprabaladoṣayuktānāṁ recakāditrayam; doṣarahitānāṁ caturtha iti vivekaḥ |
Translation
The distinction is: for those afflicted by strong defects like sleep and drowsiness, the first three (involving Rechaka etc.) are recommended; for those free from such defects, the fourth is suitable.
Sanskrit
प्राणायामफलं सूत्रयति- prāṇāyāmaphalaṁ sūtrayati-
Translation
(Patanjali) states the result of Pranayama in a Sutra:
Sanskrit
“तत: क्षीयते प्रकाशावरणं” (२.५२) इति । “tataḥ kṣīyate prakāśāvaraṇaṁ” (2.52) iti |
Translation
“Through that, the covering of the inner light is destroyed” (Yoga Sutra 2.52).
Sanskrit
प्रकाशस्य सत्त्वस्यावरणं तमो निद्रालस्यादिहेतुः, तस्य क्षयो भवति । prakāśasya sattvasyāvaraṇaṁ tamo nidrālasyādihetuḥ, tasya kṣayo bhavati |
Translation
The covering of the light of Sattva is Tamas, which is the cause of sleep and laziness; its destruction takes place.
Sanskrit
क्षये सति फलान्तरं सूत्रयति- kṣaye sati phalāntaraṁ sūtrayati-
Translation
Upon its destruction, he states another result in a Sutra:
Sanskrit
“धारणासु च योग्यता मनसः” (२.५३) इति । “dhāraṇāsu ca yogyatā manasaḥ” (2.53) iti |
Translation
“And the mind becomes fit for concentration (Dharana)” (Yoga Sutra 2.53).
Sanskrit
आधारनाभिचक्रहृदयभ्रूमध्यब्रह्मरन्ध्रादिदेशविशेषे विकृष्य चित्तस्य स्थापनं धारणा, “देशबन्धश्चित्तस्य धारणा” (३.1) इति सूत्रणात् । ādhāranābhicakrahṛdayabhrūmadhyabrahmarandhrādideśaviśeṣe vikṛṣya cittasya sthāpanaṁ dhāraṇā, “deśabandhaścittasya dhāraṇā” (3.1) iti sūtraṇāt |
Translation
Dharana (concentration) is the fixing of the mind on a specific point like the Muladhara, the navel-center, the heart, the space between the eyebrows, or the opening of Brahman (Brahmarandhra), as per the Sutra: “Dharana is the binding of the mind to a place” (Yoga Sutra 3.1).
Sanskrit
श्रुतिश्च - śrutiśca -
Translation
And the Shrutis (scriptures) also say:
Sanskrit
“मनः सङ्कल्पकं ध्यात्वा सङ्क्षिप्यात्मनि बुद्धिमान् । धारयित्वा तथात्मानं धारणा परिकीर्तिता” ॥ - (अमृतनादोपनिषदि १६) इति ॥ “manaḥ saṅkalpakaṁ dhyātvā saṅkṣipyātmani buddhimān | dhārayitvā tathātmānaṁ dhāraṇā parikīrtitā” || - (amṛtanādopaniṣadi 16) iti ||
Translation
“Having meditated on the mind as the faculty of volition, the wise one should dissolve it into the Self. Holding the Self in that manner is called Dharana” (Amritanada Upanishad 16).
Sanskrit
प्राणायामेन रजोगुणकार्याच्चाञ्चल्यात्तमोगुणकार्यादालस्यादेश्च निवारितं मनस्तस्यां धारणायां योग्यं भवति । prāṇāyāmena rajoguṇakāryāccāñcalyāttamoguṇakāryādālasyādeśca nivāritaṁ manastasyāṁ dhāraṇāyāṁ yogyaṁ bhavati |
Translation
The mind, which has been freed from restlessness (a product of Rajas) and from laziness etc. (products of Tamas) by means of Pranayama, becomes fit for that Dharana.
Sanskrit
“क्षिप्तं मूढं विक्षिप्तमेकाग्रं निरुद्धमिति चित्तस्य भूमयः” (योगसूत्रभाष्ये १.१) इति । “kṣiptaṁ mūḍhaṁ vikṣiptamekāgraṁ niruddhamiti cittasya bhūmayaḥ” (yogasūtrabhāṣye 1.1) iti |
Translation
“Scattered, dull, distracted, one-pointed, and restrained are the levels (stages) of the mind” (Yoga Sutra Bhashya 1.1).
Sanskrit
आसुरसम्पल्लोकशास्त्रदेहवासनासु वर्तमानं चित्तं क्षिप्तं, निद्रातन्द्रादिग्रस्तं मूढम्, कादाचित्कध्यानयुक्तं क्षिप्ताद्विशिष्टतया विक्षिप्तम् । तत्र क्षिप्तमूढयोः समाधिशङ्कैव नास्ति । āsurasampallokaśāstradehavāsanāsu vartamānaṁ cittaṁ kṣiptaṁ, nidrātandrādigrastaṁ mūḍham, kādācitkadhyānayuktaṁ kṣiptādviśiṣṭatayā vikṣiptam | tatra kṣiptamūḍhayoḥ samādhiśaṅkaiva nāsti |
Translation
The mind caught up in demonic tendencies and latent impressions for the world, scriptures, and the body is “scattered” (Kshipta). The mind overcome by sleep, drowsiness, etc., is “dull” (Muddha). The mind which occasionally meditates, being distinct from the scattered state, is “distracted” (Vikshipta). In the first two (scattered and dull), there is no possibility of Samadhi.
Sanskrit
“विक्षिप्ते तु चेतसि विक्षेपोपसर्जनीभूतः समाधिर्योगपक्षे न वर्तते” (तत्रैव) ॥ “vikṣipte tu cetasi vikṣepopasarjanībhūtaḥ samādhiryogapakṣe na vartate” (tatraiva) ||
Translation
“In the distracted state of mind, the Samadhi which is subordinate to distraction is not counted in the category of Yoga” (Yoga Sutra Bhashya).
Sanskrit
विक्षेपान्तर्गततया दहनान्तर्गतबीजवत्स सद्य एव विनश्यति । vikṣepāntargatatayā dahanāntārgatabījavatsa sadya eva vinaśyati |
Translation
Being included within distraction, it (that Samadhi) perishes instantly, like a seed cast into fire.
Sanskrit
“यस्त्वेकाग्रे चेतसि सम्भूतमर्थं द्योतयति, क्षिणोति च क्लेशान्, कर्मबन्धनानि श्लथयति, निरोधमभिमुखीकरोति, स सम्प्रज्ञातयोग इत्याख्यायते” । (तत्रैव) ॥ “yastvekāgre cetasi sambhūtamarthaṁ dyotayati, kṣiṇoti ca kleśān, karmabandhanāni ślathayati, nirodhamabhimukhīkaroti, sa samprajñātayoga ityākhyāyate” | (tatraiva) ||
Translation
“But that (Samadhi) which, in a one-pointed mind, fully reveals the object, attenuates the afflictions (Kleshas), loosens the bonds of Karma, and makes restraint (Nirodha) imminent, is called Samprajnata Yoga” (Yoga Sutra Bhashya).
Sanskrit
“सर्ववृत्तिनिरोधे त्वसम्प्रज्ञातसमाधिः” । (तत्रैव) ॥ “sarvavṛttinirodhe tvasamprajñātasamādhiḥ” | (tatraiva) ||
Translation
“When all modifications are restrained, it is Asamprajnata Samadhi” (Yoga Sutra Bhashya). [!quote] Sanskrit
तत्र सम्प्रज्ञातसमाधिभूमिमेकाग्रतां सूत्रयति- tatra samprajñātasamādhibhūmimekāgratāṁ sūtrayati-
Translation
In that regard, (Patanjali) states the Sutra for one-pointedness, which is the stage for Samprajnata Samadhi:
Sanskrit
“शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः” (३.१२) इति । “śāntoditau tulyapratyayau cittasyaikāgratāpariṇāmaḥ” (3.12) iti |
Translation
“One-pointedness is the transformation of the mind where the past and the present mental modifications are identical” (Yoga Sutra 3.12).
Sanskrit
शान्तोऽतीतः । उदितो वर्तमानः । प्रत्ययश्चित्तवृत्तिः । अतीतः प्रत्ययो यं पदार्थं गृह्णाति तमेव चेदुदितो गृह्णीयात्तदा तावुभौ तुल्यौ भवतः । तादृशश्चित्तस्य परिणाम एकाग्रतेत्युच्यते । śānto’tītaḥ | udito vartamānaḥ | pratyayaścittavṛttiḥ | atītaḥ pratyayo yaṁ padārthaṁ gṛhṇāti tameva cedudito gṛhṇīyāttadā tāvubhau tulyau bhavataḥ | tādṛśaścittasya pariṇāma ekāgratetyucyate |
Translation
“Shanta” means past. “Udita” means present. “Pratyaya” is the mental modification. If the present modification takes the same object as the past modification, then they are both “identical” (Tulya). Such a transformation of the mind is called “one-pointedness” (Ekagrata).
Sanskrit
एकाग्रताभिवृद्धिलक्षणं समाधिं सूत्रयति- ekāgratābhivṛddhilakṣaṇaṁ samādhiṁ sūtrayati-
Translation
(Patanjali) states the Sutra for Samadhi, characterized by the increase in one-pointedness:
Sanskrit
“सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः” (३.११) इति । “sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ” (3.11) iti |
Translation
“Samadhi is the transformation of the mind where multifacetedness (multiplicity of objects) decreases and one-pointedness arises” (Yoga Sutra 3.11).
Sanskrit
रजोगुणेन चाल्यमानं चित्तं क्रमेण सर्वान्पदार्थान्गृह्णाति । rajoguṇena cālyamānaṁ cittaṁ krameṇa sarvānpadārthāngṛhṇāti |
Translation
The mind, being moved by the quality of Rajas, perceives all sorts of objects in succession.
Sanskrit
तस्य रजोगुणस्य निरोधाय क्रियमाणेन योगिनः प्रयत्नविशेषेण दिने दिने सर्वार्थता क्षीयते, एकाग्रता चोदेति; तादृशश्चित्तस्य परिणामः समाधिरित्युच्यते । tasya rajoguṇasya nirodhāya kriyamāṇena yoginaḥ prayatnaviśeṣeṇa dine dine sarvārthatā kṣīyate, ekāgratā codeti; tādṛśaścittasya pariṇāmaḥ samādhirityucyate |
Translation
Through the special effort made by the Yogi day by day to restrain that quality of Rajas, the multifacetedness (Sarvarthata) decreases and one-pointedness (Ekagrata) arises; such a transformation of the mind is called Samadhi.
Sanskrit
तस्य समाधेरष्टस्वङ्गेषु यमनियमासनप्राणायामप्रत्याहाराः पञ्च बहिरङ्गानि । tasya samādheraṣṭasvaṅgeṣu yamaniyamāsanaprāṇāyāmapratyāhārāḥ pañca bahiraṅgāni |
Translation
Among the eight limbs of that Samadhi—Yama, Niyama, Asana, Pranayama, and Pratyahara are the five external (outer) limbs.
Sanskrit
तत्र यमान्सूत्रयति- tatra yamānsūtrayati-
Translation
In that regard, (Patanjali) states the Yamas in a Sutra:
Sanskrit
“अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः” (२.३०) इति । “ahiṁsāsatyāsteyabrahmacaryāparigrahā yamāḥ” (2.30) iti |
Translation
“Non-violence, truthfulness, non-stealing, continence, and non-possessiveness are the Yamas” (Yoga Sutra 2.30).
Sanskrit
हिंसादिभ्यो निषिद्धधर्मेभ्यो योगिनं यमयन्तीति यमाः । hiṁsādibhyo niṣiddhadharmebhyo yoginaṁ yamayantīti yamāḥ |
Translation
They are called Yamas because they restrain (Yamayan) the Yogi from prohibited actions like violence, etc.
Sanskrit
नियमान्सूत्रयति- niyamānsūtrayati-
Translation
(Patanjali) states the Niyamas in a Sutra:
Sanskrit
“शौचसन्तोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः” (२.३२) इति । “śaucasantoṣatapaḥsvādhyāyeśvarapraṇidhānāni niyamāḥ” (2.32) iti |
Translation
“Cleanliness, contentment, austerity, self-study, and devotion to God are the Niyamas” (Yoga Sutra 2.32).
Sanskrit
जन्महेतोः काम्यधर्मान्निवर्त्य मोक्षहेतौ निष्कामधर्मे नियमयन्ति प्रेरयन्तीति नियमाः । janmahetoḥ kāmyadharmānnivartya mokṣahetau niṣkāmadharme niyamayanti prerayantīti niyamāḥ |
Translation
They are called Niyamas because, by turning one away from desire-driven actions (the cause of birth) they direct (Niyamayanti) or impel one towards desireless actions (the cause of Liberation).
Sanskrit
यमनियमयोरनुष्ठानवैलक्षण्यं स्मर्यते- yamaniyamayoranusthānavailakṣaṇyaṁ smaryate-
Translation
The difference in the practice of Yama and Niyama is remembered in the Smritis:
Sanskrit
“यमान्कुर्वीत सततं न कुर्यान्नियमान्बुधः । यमान्पतत्यकुर्वाणो नियमान्केवलान्भजन्” ॥ - (मनुसंहितायां ४.२०४) ॥ “yamānkurvīta satataṁ na kuryānniyamānbudhaḥ | yamānpatatyakurvāṇo niyamānkevalānbhajan” || - (manusaṁhitāyāṁ 4.204) ||
Translation
“One should constantly practice the Yamas, but the wise one should not (exclusively) practice the Niyamas. By not practicing the Yamas, one falls; while merely observing the Niyamas (without Yamas) is of no avail” (Manu Smriti 4.204).
Sanskrit
“पतति नियमवान्यमेष्वसक्तो न तु यमवान्नियमालसोऽवसीदेत् । इति यमनियमौ समीक्ष्य बुद्ध्या यमबहुष्वनुसन्धीत बुद्धिम्” ॥ इति । “patati niyamavānyameṣvasakto na tu yamavānniyamālaso’vasīdet | iti yamaniyamau samīkṣya buddhyā yamabahuṣvanusandhīta buddhim” || iti |
Translation
“He who observes Niyamas but is indifferent to Yamas falls; but he who observes Yamas, though indifferent to Niyamas, does not perish. Therefore, having carefully considered Yama and Niyama with the intellect, one should focus one’s mind mostly on the Yamas.”
Sanskrit
प्रत्याहारं सूत्रयति - pratyāhāraṁ sūtrayati -
Translation
(Patanjali) states the Sutra for Pratyahara (withdrawal):
Sanskrit
“स्वविषयासम्प्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः” (यो० सू०.२.५४) इति । “svaviṣayāsamprayoge cittasvarūpānukāra ivendriyāṇāṁ pratyāhāraḥ” (yo. sū. 2.54) iti |
Translation
“Pratyahara is as it were the imitation of the nature of the mind by the senses, when they are disconnected from their respective objects” (Yoga Sutra 2.54).
Sanskrit
शब्दस्पर्शरूपरसगन्धा विषयाः, तेभ्यो निवर्तिताः श्रोत्रादयश्चित्तस्वरूपमनुकुर्वन्त इवातिष्ठते । śabdaparśarūparasagandhā viṣayāḥ, tebhyo nivartitāḥ śrotrādayaścittasvarūpamanukurvanta ivātiṣṭhate |
Translation
Sound, touch, form, taste, and smell are the objects; when the ears etc. are withdrawn from them, they remain as if imitating the nature of the mind.
Sanskrit
श्रुतिश्च भवति - śrutiśca bhavati -
Translation
And the Shrutis (scriptures) also say:
Sanskrit
“शब्दादिविषयान्पञ्च मनश्चैवातिचञ्चलम् । चिन्तयेदात्मनो रश्मीन् प्रत्याहारः स उच्यते” ॥ - (अमृतनादोपनिषदि ५) ॥ “śabdādiviṣayāñpañca manaścaivāticañcalam | cintayedātmano raśmīn pratyāhāraḥ sa ucyate” || - (amṛtanādopaniṣadi 5) ||
Translation
“Consider the five objects like sound, as well as the extremely restless mind, as rays of the Self. This is called Pratyahara” (Amritanada Upanishad 5).
Sanskrit
शब्दादयो विषया येषां श्रोत्रादीनां ते श्रोत्रादयः पञ्च; मनः षष्ठानामेतेषामनात्मरूपेभ्यः शब्दादिभ्यो निवर्तनमात्मरश्मित्वेन चिन्तनम्; प्रत्याहारः स इत्यर्थ । śabdādayo viṣayā yeṣāṁ śrotrādīnāṁ te śrotrādayaḥ pañca; manaḥ ṣaṣṭhānāmeteṣāmanātmarūpebhyaḥ śabdādibhyo nivartanamātmaruśmitvena cintanam; pratyāhāraḥ sa ityartha |
Translation
The meaning is: the withdrawal of the five senses (likehearing etc. which have sound etc. as objects) and the mind as the sixth, from the objects which are not-self, and contemplating them as rays of the Self—that is Pratyahara.