{"product_id":"sankara-shankaracharya-on-yoga-sutras-idd325","title":"Sankara (Shankaracharya) on the Yoga Sutras","description":"\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Specification\u003c\/h2\u003e\u003ctable\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eItem Code:\u003c\/td\u003e \u003ctd\u003eIDD325\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eAuthor:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/ar\/book-author\/trevor%20leggett\" class=\"underlined\" title=\"Trevor Leggett \"\u003eTrevor Leggett \u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePublisher:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/ar\/book-publisher\/motilal%20banarsidass%20publishers%20pvt%20ltd\" class=\"underlined\" title=\"MOTILAL BANARSIDASS PUBLISHERS PVT. LTD.\"\u003eMOTILAL BANARSIDASS PUBLISHERS PVT. LTD.\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eLanguage:\u003c\/td\u003e \u003ctd\u003eA Full Translation of the Newly Discovered Text \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eEdition:\u003c\/td\u003e \u003ctd\u003e1992\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eISBN:\u003c\/td\u003e \u003ctd\u003e9788120810280\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePages:\u003c\/td\u003e \u003ctd\u003e434\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eCover:\u003c\/td\u003e \u003ctd\u003eHardcover\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eOther Details\u003c\/td\u003e \u003ctd rel=\"product-dimensions\"\u003e8.9\" x 6\"\u003c\/td\u003e \u003c\/tr\u003e \u003c\/table\u003e\u003cbr\u003e\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Description\u003c\/h2\u003e\u003cdiv class=\"product-details-description\" style=\"max-height: 63rem; overflow-y: auto;\"\u003e\n\u003cp\u003e\u003cb\u003eFrom the Jacket\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003eThe present work is the first complete English translation of a highly significant historical find, an unknown early \u003ca href=\"\/ar\/book\/Hindu\/sanskrit\"\u003eSanskrit\u003c\/a\u003e sub-commentary purporting to be by Sankara, on the Yoga sutras of \u003ca href=\"\/ar\/book\/details\/study-of-patanjali-IDF929\"\u003ePatanjali\u003c\/a\u003e. It is judged to be a genuine work of Sankara, India's greatest riligious and philosophical genius and architect of the non-dual Vedanta school.\u003c\/p\u003e \u003cp\u003eThis is a sub-commentary (vivarana) to the terse exposition of Patanjali by Vyasa, the earliest surviving classic of the Yoga school. That school differs from Sankara's Vedanta on several philosophical points, but he regarded it as authoritative on meditation practice, which is central to both schools.\u003c\/p\u003e \u003cp\u003eThe existence of this vivarana is of great importance to the study and reappraisal of Sankara's thought and teaching. It is now clear that the many references in Sankara's works to Yoga practice are not mere concessions to accepted ideas of the time, but that it was central to his practice.\u003c\/p\u003e \u003cp\u003eThe vivarana is written with great originality and confidence. The long commentary on God completely jettisons the narrow sutra definition in favour of a supreme Creator, as evidenced by many ingenious arguments on the lines of the present day cosmological anthropic principle. The doctrine that the future already exists, and that time is purely relative, anticipate the Einstein era. \u003c\/p\u003e \u003cp\u003eThis study consists of revised editions of Trevor Leggett's two previous volumes, which presented Parts One and Two of the vivarana, and the new translations of Parts Three and Four. The complete work is thus published here for the first time. In the book, the Patanjali sutras (about AD 300) are accompanied by Vyasa's commentary (about AD 540-650) and by the Sankara vivarana commentary (about AD 700) to allow full textual and philosophical comparison.\u003c\/p\u003e \u003cp\u003e\u003cb\u003eAbout the Author \u003c\/b\u003e\u003c\/p\u003e \u003cp\u003eTrevor Leggett received his L.I.B. from King's Collage, University of London, and served for twenty-four years as Head of the BBC Japanese Service. A distinguished Zen scholar and expert in the martial arts of Japan, he is the author of many classic works in English and Japanese, including the First Zen Reader, Zen and the Ways and The Warrior Koans. In 1985, he received the Order of the Sacred Treasure (Third Grade) from the Japanese Government in recognition of his services to Japanese and Eastern culture generally, the first Westerner to be so honoured. In 1989, he was invited to give a paper on the Complete Commentary by Sankara on the Yoga Sutras to the International Seminar on Sankara held in New Delhi. He has lived in India and Japan, and currently lives in London.\u003c\/p\u003e \u003cp\u003e\u003cb\u003eContents:\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003eIntroduction for the general reader\u003c\/p\u003e \u003cp\u003eTechnical introduction\u003c\/p\u003e \u003cp\u003e\u003cb\u003eFIRST PART : SAMADHI\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e\u003ci\u003e1 Yoga theory\u003c\/i\u003e \u003cbr\u003eSutra I.1 Now the exposition of Yoga \u003cbr\u003eSutra I.2 Yoga is inhibition of the mental processes \u003cbr\u003eSutra I.3 Then the Seer is established in his own nature \u003cbr\u003eSutra I.4 Otherwise, it conforms itself to the mental process \u003c\/p\u003e \u003cp\u003e\u003ci\u003e2 Mental Processes\u003c\/i\u003e \u003cbr\u003eSutra I.5 The mental processes are of five kinds; they are tainted or pure \u003cbr\u003eSutra I.6 Right knowledge, illusion, logical construction, sleep, memory \u003cbr\u003eSutra I.7 Right knowledge is either direct perception, inference, or authority \u003cbr\u003eSutra I.8 Illusion is false knowledge based on an untrue form \u003cbr\u003eSutra I.9 Logical constructions is something that follows verbal knowledge but has no real object \u003cbr\u003eSutra I.10 The mental process which rests on the notion of non-existence is sleep \u003cbr\u003eSutra I.11 Memory is not letting slip away an object experienced\u003c\/p\u003e \u003cp\u003e\u003ci\u003e3 Practice\u003c\/i\u003e \u003cbr\u003eSutra I.12 Their inhibition is by practice and detachment \u003cbr\u003eSutra I.13 Practice is the effort at steadiness in it \u003cbr\u003eSutra I.14 But practised for a long time, uninterruptedly and with reverence, it becomes firmly grounded \u003cbr\u003eSutra I.15 Detachment is consciousness of self-mastery, of one who has no thirst for any object either seen or heard about \u003cbr\u003eSutra I.16 It is the higher detachment when from knowledge of Purusa there is no thirst for (even) the guna-s\u003c\/p\u003e \u003cp\u003e\u003ci\u003e4 Samadhi\u003c\/i\u003e \u003cbr\u003eSutra I.17 It is cognitive because accompanied with verbal associations (vitarka), with subtle associations (vicara), with joy (ananda), and the form of I-am-ness (asmita) \u003cbr\u003eSutra I.18 The other (samadhi) follows on practice of the idea of stopping, and consists of samskara-s alone \u003cbr\u003eSutra I.19 It results from birth in the case of gods discarnate, and in the case of those who absorb themselves into prakrti \u003cbr\u003eSutra I.20 For the others, it comes after faith, energy, memory, (cognitive) samadhi, and knowledge \u003cbr\u003eSutra I.21 For those who practise with ardent energy, it is near \u003cbr\u003eSutra I.22 Even among the ardent, there is a distinction of mild or moderate or intense.\u003c\/p\u003e \u003cp\u003e\u003ci\u003e5 God\u003c\/i\u003e \u003cbr\u003eSutra I.23 Or by special devotion to the Lord \u003cbr\u003eSutra I.24 Untouched by taints or \u003ca href=\"\/ar\/article\/karma\"\u003ekarma\u003c\/a\u003e-s or their fruition or their latent stocks is the Lord, who is a special king of Purusa \u003cbr\u003eSutra I.25 In whom the seed of omniscience becomes transcendent \u003cbr\u003eSutra I.26 The teacher of even the first teachers, because not particularized by time \u003cbr\u003eSutra I.27 Of him, the expression is pranava (OM) \u003cbr\u003eSutra I.28 Reception of it and meditation on its meaning\u003c\/p\u003e \u003cp\u003e\u003ci\u003e6 Obstacles\u003c\/i\u003e \u003cbr\u003eSutra I.29 From that, realization of the separate consciousness, and absence of obstacles \u003cbr\u003eSutra I.30 Illness, apathy, doubt, carelessness, laziness, failure to withdraw, misconceptions, failure to attain a state, instability (in the state) - these distractions of the mind are the obstacles \u003cbr\u003eSutra I.31 Pain, frustration restlessness of the body, spasmodic breathing in or out are the accompaniments of these distractions \u003cbr\u003eSutra I.32 To prevent them, practice on one principle \u003c\/p\u003e \u003cp\u003e\u003ci\u003e7 Special Practices\u003c\/i\u003e \u003cbr\u003eSutra I.33 The mind is made clear by meditation on friendliness towards the happy, compassion for the suffering, goodwill towards the virtuous, and disinterest in the sinful \u003cbr\u003eSutra I.34 Or by expulsion and retention of prana \u003cbr\u003eSutra I.35 Or achievement of supernormal perception of a divine object brings the mind to steadiness \u003cbr\u003eSutra I.36 Or a radiant perception beyond sorrow \u003cbr\u003eSutra I.37 Or on a mind whose meditation is one freedom from passion \u003cbr\u003eSutra I.38 Or meditating on the knowledge of dream and sleep \u003cbr\u003eSutra I.39 Or by meditation on what appeals to him \u003cbr\u003eSutra I.40 His mastery extends right to the ultimate atom and to the ultimate magnitude\u003c\/p\u003e \u003cp\u003e\u003ci\u003e8 Absorption\u003c\/i\u003e \u003cbr\u003eSutra I.41 Identification-in-samadhi (samapatti) is when the mental process has swindled and the mind rests on either the knower or the knowing process or a known object, and like a crystal apparently takes on their respective qualities \u003cbr\u003eSutra I.42 The samadhi-identification is called sa-vitarka when it is mixed up with mental constructs of word, thing and idea \u003cbr\u003eSutra I.43 When there is purification from memories, (that samadhi) apparently empty of its own nature of knowledge, with the object alone shining forth, is nir-vitarka \u003cbr\u003eSutra I.44 In the same way, when it is on subtle objects, it is called sa-vicara (with subtle association) and nir-vicara (without subtle association) \u003cbr\u003eSutra I.45 The scale of (causal) subtlety of objects ends in pradhana \u003cbr\u003eSutra I.46 These are samadhi from-a-seed \u003cbr\u003eSutra I.47 From skill in nir-vicara, a clearness in the self \u003cbr\u003eSutra I.48 In this, the knowledge is Truth-bearing \u003cbr\u003eSutra I.49 This knowledge is of a particular thing, unlike knowledge from authority or from inference \u003cbr\u003eSutra I.50 The samskara produced by it inhibits other samskara-s \u003cbr\u003eSutra I.51 When that too is inhibited, everythings inhibited, and thus this samadhi is without-seed\u003c\/p\u003e \u003cp\u003e\u003cb\u003eSECOND PART : MEANS \u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e\u003ci\u003e1 Yoga of action\u003c\/i\u003e \u003cbr\u003eSutra II.1 Tapas, self-study, devotion to the Lord, are the yoga of action \u003cbr\u003eSutra II.2 To actualize samadhi and thin out the taints \u003c\/p\u003e \u003cp\u003e\u003ci\u003e2 Taints\u003c\/i\u003e \u003cbr\u003eSutra II.3 Ignorance, I-am-ness, desire, hate, instinctive self-preservation, are the taints \u003cbr\u003eSutra II.4 Ignorance is the field of germination of the subsequent ones, whether dormant or thinned out or checked or active \u003cbr\u003eSutra II.5 Ignorance is the conviction of permanence, purity, happiness and self in what are really impermanent, impure, painful and not self \u003cbr\u003eSutra II.6 The single selfhood, as it were, of the power of seer and seeing is I-am-ness \u003cbr\u003eSutra II.7 Desire follows on pleasure \u003cbr\u003eSutra II.8 Hate follows on pain \u003cbr\u003eSutra II.9 With spontaneous momentum, instinctive even in a knower, is self-preservation \u003cbr\u003eSutra II.10 In their subtle state, they are to be got rid of by dissolution in their source \u003cbr\u003eSutra II.11 Mental processes arising from them are got rid of by meditation \u003c\/p\u003e \u003cp\u003e\u003ci\u003e3 Karma\u003c\/i\u003e \u003cbr\u003eSutra II.12 Rooted in taints is the karma-stock to be felt in present or future lives \u003cbr\u003eSutra II.13 While the root is there, it will bear the fruit of birth, life span and experience \u003cbr\u003eSutra II.14 Their fruits are joy and suffering caused by virtue and sin \u003c\/p\u003e \u003cp\u003e\u003ci\u003e4 Pain\u003c\/i\u003e \u003cbr\u003eSutra II.15 Because of the sufferings caused by changes and anxieties and the samskara-s of them, and from the clash of the guna-s, to the clear-sighted, everything is pain alone\u003c\/p\u003e \u003cp\u003e\u003ci\u003e5 Guna-s\u003c\/i\u003e\u003c\/p\u003e \u003cp\u003e\u003ci\u003e6 Release\u003c\/i\u003e \u003cbr\u003eSutra II.16 What is to be escaped is the pain not yet come \u003cbr\u003eSutra II.17 The Seer-Seen conjunction is the cause of what is to be escaped \u003c\/p\u003e \u003cp\u003e\u003ci\u003e7 Guna-s again\u003c\/i\u003e \u003cbr\u003eSutra II.18 With a constant tendency towards light, action, and fixity, the seen consists of the elements and the senses, being for the purpose of experience and transcendence \u003cbr\u003eSutra II.19 What particularizes itself, and what does not, what goes (linga, the Great principle) and what does not (a-linga, pradhana), are guna-implementers\u003c\/p\u003e \u003cp\u003e\u003ci\u003e8 Purusa\u003c\/i\u003e \u003cbr\u003eSutra II.20 The Seer is sight alone; though pure, he looks on at the thoughts \u003cbr\u003eSutra II.21 The essence of the Seen is to be for the purpose of him alone \u003c\/p\u003e \u003cp\u003e\u003ci\u003e9 Seer-Seen\u003c\/i\u003e \u003cbr\u003eSutra II.22 For one whose purpose has been effected, it is ended, but not for others, because it is common \u003cbr\u003eSutra II.23 The conjunction causes awareness of the natures of the two powers, the property and its possessor \u003cbr\u003eSutra II.24 Its cause is Ignorance (a-vidya) \u003cbr\u003eSutra II.25 Without it, there is no conjunction, and that release is Transcendental Aloneness (kaivalya) of the power-of-sight\u003c\/p\u003e \u003cp\u003e\u003ci\u003e10 Release again\u003c\/i\u003e \u003cbr\u003eSutra II.26 Unwavering Knowledge-of-the-difference is the means of release \u003cbr\u003eSutra II.27 Therein, the ultimate state of the Knowledge is seven-fold \u003c\/p\u003e \u003cp\u003e\u003ci\u003e11 Yoga\u003c\/i\u003e \u003cbr\u003eSutra II.28 From following up the methods of yoga, destruction of impurity and a growing light of knowledge up to Knowledge-of-the-difference \u003cbr\u003eSutra II.29 Restraints, observances, posture, restraint of vital currents, dissociation, concentration, meditation, samadhi are the eight methods\u003c\/p\u003e \u003cp\u003e\u003ci\u003e12 Restraints\u003c\/i\u003e \u003cbr\u003eSutra II.30 Of these, harmlessness, truth-speaking, no stealing, brahmacarya, not holding possessions, are the restraints \u003cbr\u003eSutra II.31 When practised universally without qualification of birth, place, time, or obligation, they are called the Great Vow \u003c\/p\u003e \u003cp\u003e\u003ci\u003e13 Observances\u003c\/i\u003e \u003cbr\u003eSutra II.32 Purity, contentment, tapas, self-study, and devotion to the Lord are the observances \u003c\/p\u003e \u003cp\u003e\u003ci\u003e14 Contrary ideas\u003c\/i\u003e \u003cbr\u003eSutra II.33 If there is obstruction by contrary ideas, meditation on their opposite \u003cbr\u003eSutra II.34 The contrary ideas, violence and the others, done or caused to be done or approved of, preceded by greed, anger or delusion, mild, medium, or intense-all result in endless pain and Ignorance. This is the meditation on their opposite\u003c\/p\u003e \u003cp\u003e\u003ci\u003e15 Perfections\u003c\/i\u003e \u003cbr\u003eSutra II.35 With establishment of harmlessness, in his presence enmity is abandoned \u003cbr\u003eSutra II.36 With establishment of truth, events confirm his words \u003cbr\u003eSutra II.37 With establishment is non-stealing, all precious tings come to him \u003cbr\u003eSutra II.38 With establishment in brahmacarya, attainment of energy \u003cbr\u003eSutra II.39 With firmness in not possessing property, clear knowledge of the conditions of birth \u003cbr\u003eSutra II.40 From purity, distaste for his won body and no intercourse with others \u003cbr\u003eSutra II.41 Purity of mind-sattva, cheerfulness, one-pointed ness, conquest of the senses, and fitness for vision of the self \u003cbr\u003eSutra II.42 From contentment, attainment of unsurpassed happiness \u003cbr\u003eSutra II.43 From destruction of impurity by tapas, perfection of body and senses \u003cbr\u003eSutra II.44 From self-study, communion with the deity of his devotion \u003cbr\u003eSutra II.45 From devotion to the Lord, perfection in samadhi\u003c\/p\u003e \u003cp\u003e\u003ci\u003e16 Controls\u003c\/i\u003e \u003cbr\u003eSutra II.46 Posture is to be firm and pleasant \u003cbr\u003eSutra II.47 By relaxing effort and by samadhi (samapatti) on infinity \u003cbr\u003eSutra II.48 From that, he becomes immune to the opposites \u003cbr\u003eSutra II.49 Pranayama is to sit in the posture and cut off the flow of in breath and out-breath \u003cbr\u003eSutra II.50 The external, internal, and fixating operations, practised in terms of place, of time and of number, become long and fine \u003cbr\u003eSutra II.51 The fourth pranayama comes when both external and internal fields have been felt into \u003cbr\u003eSutra II.52 Thereby is destroyed the covering of the light \u003cbr\u003eSutra II.53 Fitness of the mind for concentrations \u003cbr\u003eSutra II.54 Dissociation is when the senses, disjoined from their respective objects, assume as it were the nature of mind itself \u003cbr\u003eSutra II.55 From that, supreme mastery of the senses\u003c\/p\u003e \u003cp\u003e\u003cb\u003eTHIRD PART : GLORY\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e\u003ci\u003e1 Inner Methods\u003c\/i\u003e \u003cbr\u003eSutra III.1 Dharana is binding the mind to a place \u003cbr\u003eSutra III.2 Continuity of the mind there is dhyana (meditation) \u003cbr\u003eSutra III.3 That same (meditation), when it comes to shine forth as the object alone, apparently empty of its won nature as knowledge, is called samadhi \u003cbr\u003eSutra III.4 The triad (held) at the one place is samyama \u003cbr\u003eSutra III.5 From mastery of that, the light of knowledge (prajna) \u003cbr\u003eSutra III.6 Its application is by stages \u003cbr\u003eSutra III.7 Compared to the previous means, this triad is the direct means \u003cbr\u003eSutra III.8 Even that is an indirect means as regards unseeded (yoga) \u003cbr\u003eSutra III.9 The inhibitive transformation of the mind is when extravertive samskara is overcome and the samskara of inhibition is predominant, and mind itself is in a temporary state of inhibition \u003cbr\u003eSutra III.10 It has a peaceful, flow, by reason of the samskara-s \u003cbr\u003eSutra III.11 The destruction of the mind's dispersiveness, and rise of its one-pointed ness, is the samadhi transformation \u003cbr\u003eSutra III.12 In that (samadhi) the sameness of the idea which has subsided and the newly arisen idea in the mind is its transformation of one-pointed ness \u003c\/p\u003e \u003cp\u003e\u003ci\u003e2 Change\u003c\/i\u003e \u003cbr\u003eSutra III.13 By (analogy with) that, are explained the transformations of \u003ca href=\"\/ar\/article\/dharma-for-modern-man\"\u003edharma\u003c\/a\u003e, time-phase and basis (avastha) in the elements and in the senses \u003cbr\u003eSutra III.14 What conforms to the subsided, uprisen and indeterminable dharma-s is the dharmin \u003cbr\u003eSutra III.15 Difference of sequence causes the differences of the changes \u003cbr\u003eSutra III.16 From samyama on the three changes, knowledge of what is past and future \u003c\/p\u003e \u003cp\u003e\u003ci\u003e3 Meaning-flash\u003c\/i\u003e \u003cbr\u003eSutra III.17 There is confussion from the mutual projection of word, meaning and idea on to each other. From samyama on their distinctness (comes) understanding of the cries of all beings \u003c\/p\u003e \u003cp\u003e\u003ci\u003e4 Glories\u003c\/i\u003e \u003cbr\u003eSutra III.18 From direct perception of the samskara-s, knowledge of previous lives \u003cbr\u003eSutra III.19 (From direct perception through samyama) of his thought, knowledge of the mind of another \u003cbr\u003eSutra III.20 But not the subject of those ideas, because that was not the field of the samyama \u003cbr\u003eSutra III.21 From samyama on the form of the body, its potentiality of being seen is nullified. Being disjoined from the light of the eye, it disappears \u003cbr\u003eSutra III.22 Karma is rapid or slow. From samyama on it, or on omens, there comes foreknowledge of death \u003cbr\u003eSutra III.23 (From samyama) on friendliness and the others (compassion and goodwill, sutra I.33) (there arise) powers \u003cbr\u003eSutra III.24 Powers like the power of an elephant (come from samyama) on them \u003cbr\u003eSutra III.25 By projecting the light of supernormal radiant perception (I.36) on to what is subtle, hidden or remote, (he comes to) knowledge of that \u003cbr\u003eSutra III.26 From samyama on the sun, knowledge of the worlds \u003cbr\u003eSutra III.27 (From samyama) on the moon, knowledge of the dispositions of the stars \u003cbr\u003eSutra III.28 (From samyama) on the Pole Star, knowledge of their motions \u003cbr\u003eSutra III.29 On the navel circle, knowledge of the plan of the body \u003cbr\u003eSutra III.30 At the pit of the throat, cessation of hunger and thirst \u003cbr\u003eSutra III.31 On the tortoise nerve, rigid steadiness \u003cbr\u003eSutra III.32 On the Light in the head, vision of the perfect ones \u003cbr\u003eSutra III.33 By the pratibha supernormal knowledge too (he knows) everything \u003cbr\u003eSutra III.34 On the heart, awareness of the mind\u003c\/p\u003e \u003cp\u003e\u003ci\u003e5 Knowledge\u003c\/i\u003e \u003cbr\u003eSutra III.35 Experience is an idea which does not distinguish between sattva and Purusa, though they are absolutely separate; by samyama on what-is-for-its-own-sake, (distinct) from what-is-for-the-sake-of-another, there comes knowledge of Purusa \u003cbr\u003eSutra III.36 From that arise supernormal knowledge and hearing, touch, sight, taste and awareness of events \u003cbr\u003eSutra III.37 They are obstacles in samadhi, but perfections in the extravertive state \u003c\/p\u003e \u003cp\u003e\u003ci\u003e6 Glories (continued)\u003c\/i\u003e \u003cbr\u003eSutra III.38 From loosening of the cause of tying, and awareness of how the mind move, the mind can enter another body \u003cbr\u003eSutra III.39 By mastering the upgoing vital current (udana), he passes untouched over water, mud, thorns and so on, and at death he takes the upward course \u003cbr\u003eSutra III.40 From mastery of samana, blazing light \u003cbr\u003eSutra III.41 From samyama on the relation between hearing and space, divine hearing \u003cbr\u003eSutra III.42 From samyama on the relation between the body and space, followed by identification-in-samadhi (samapatti) with the lightness of a thread, he travels through space \u003cbr\u003eSutra III.43 The Great Bodiless is a mental process (vrtti) functioning exterior (to the body), and not imaginary; from this comes dwindling away of the covering of the light \u003cbr\u003eSutra III.44 From samyama on their physical form, inherence and purposefulness: conquest of the elements \u003cbr\u003eSutra III.45 From it ( the samyama) manifest a set of eight powers like becoming minute, and perfection of the body, with freedom from impediment for its (bodily) attributes \u003cbr\u003eSutra III.46 The perfection of the body is grace, splendour, power and diamond hardness \u003cbr\u003eSutra III.47 From samyama on their perception, essential nature, I-am-ness, inherence and purposefulness, (comes) conquest of the senses \u003cbr\u003eSutra III.48 From that, speediness as of the mind, independence of physical organs, and conquest of nature \u003cbr\u003eSutra III.49 Having simply the knowledge that (mind-)sattvaa and Purusa are different, one has omnipotence over all things and is omniscient \u003cbr\u003eSutra III.50 From indifference to that too, the seeds of imperfection are destroyed, and there is transcendental Aloneness \u003cbr\u003eSutra III.51 No reaction of attachment or pride in case of invitations from rules of celestial realms, for undesirable consequence follow\u003c\/p\u003e \u003cp\u003e\u003ci\u003e7 Omniscience\u003c\/i\u003e \u003cbr\u003eSutra III.52 From samyama on the instant, and on the two sequence of instants, comes knowledge-born-of-discrimination \u003cbr\u003eSutra III.53 From this (knowledge) there is clear knowledge of two things (seemingly) equivalent because they cannot be distinguished by class, characteristic or position \u003cbr\u003eSutra III.54 Knowledge-born-of-discrimination, having all, and all times, for its object, is called Transcendent \u003c\/p\u003e \u003cp\u003e\u003ci\u003e8 Transcendental Aloneness\u003c\/i\u003e \u003cbr\u003eSutra III.55 When the (mind-)sattva is like Purusa in purity, there is Transcendental Aloneness. So it is \u003c\/p\u003e \u003cp\u003e\u003cb\u003eFOURTH PART : TRANSCENDENTAL ALONENESS (KAIVALYA) \u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e\u003ci\u003e1 Perfections\u003c\/i\u003e \u003cbr\u003eSutra IV.1 Perfections (siddhi) arise from birth or from drugs or from mantra-s or from tapas or from samadhi \u003cbr\u003eSutra IV.2 The transformation into another life is implemented by prakrti \u003cbr\u003eSutra IV.3 That cause is not the impelling drive itself, but it makes a breach in the retaining barrier of the natures, as does a farmer (for irrigation) \u003cbr\u003eSutra IV.4 The minds are projected from bare I-am-ness \u003cbr\u003eSutra IV.5 In the variety of activities, it is the one mind that impels the several minds \u003cbr\u003eSutra IV.6 Of those (minds with perfections), the mind whose perfections arise out of meditation (dhyana) has not karma-stock\u003c\/p\u003e \u003cp\u003e\u003ci\u003e2 Karma\u003c\/i\u003e \u003cbr\u003eSutra IV.7 The karma of the yogin is neither white nor black; of the others, it is of three kinds \u003cbr\u003eSutra IV.8 Therefore their consequent manifestation is of those samskara-groups (vasana) that are compatible with it \u003cbr\u003eSutra IV.9 Because there is sameness of form of memory and samskara-s, there is consequent succession between them, even though separated by class and place and time \u003cbr\u003eSutra IV.10 They are beginning less, because hope is eternal \u003cbr\u003eSutra IV.11 They are held together by cause-effect-repository-focal-point. When these cease, they too cease \u003cbr\u003eSutra IV.12 What are past and future do actually exist, but there is difference of time-phase in their dharma-s \u003c\/p\u003e \u003cp\u003e\u003ci\u003e3 Time \u003cbr\u003e\u003c\/i\u003eSutra IV.13 They are manifest or subtle, and consist of the guna-s \u003cbr\u003eSutra IV.14 A thing is what it is by the fact of a unitary change \u003c\/p\u003e \u003cp\u003e\u003ci\u003e4 Against Buddhism\u003c\/i\u003e \u003cbr\u003e(Sutra IV.14, continued) \u003cbr\u003eSutra IV.15 Since there is difference of the minds, while the object is the same, the two must be distinct categories \u003cbr\u003eSutra IV.16 It is not dependent on a single mind, for when it was not giving rise to valid cognition in that mind, what would it be? \u003cbr\u003eSutra IV.17 According to whether the mind is coloured by it, a thing is known or unknown \u003cbr\u003eSutra IV.18 To Him, the Lord, the mental processes are always known, from the fact of the unchangeability of Purusa \u003cbr\u003eSutra IV.19 It (mind) is not self-illumining, because it is itself something perceived \u003cbr\u003eSutra IV.20 They cannot both be clearly ascertained at the same time \u003cbr\u003eSutra IV.21 It it is to be seen by another idea, further and yet further ideas will be required. And there will be confusion of memories \u003cbr\u003eSutra IV.22 In assumption of its (the mind's) form on the part of the unmoving consciousness, is awareness of the idea of the self \u003c\/p\u003e \u003cp\u003e\u003ci\u003e5 Mind\u003c\/i\u003e \u003cbr\u003eSutra IV.23 Mind, coloured by Seer and seen, has the various purposes \u003cbr\u003eSutra IV.24 Though it is a melange of countless samskara-groups, it must exist for the purposes of another, because it is a construct\u003c\/p\u003e \u003cp\u003e\u003ci\u003e6 Release\u003c\/i\u003e \u003cbr\u003eSutra IV.25 For him who sees that one apart, cessation of meditation on his own being \u003cbr\u003eSutra IV.26 The the mind is inclined to discrimination, and is borne on towards Aloneness \u003cbr\u003eSutra IV.27 At intervals in it, other ideas arise from samskara-s \u003cbr\u003eSutra IV.28 The escape from these is like that described in the case of the taints \u003cbr\u003eSutra IV.29 For one who is through and through a man of discriminative knowledge, but is not grasping over his meditation practice, there comes about the samadhi called Raincloud of Dharma \u003cbr\u003eSutra IV.30 From that, cessation of taints and karma-s \u003cbr\u003eSutra IV.31 Then, with the infinity of knowledge free from all veiling taint, the knowable comes to be but a trifle \u003cbr\u003eSutra IV.32 With that, the guna-s have fulfilled their purpose, and the succession of their changes comes to an end \u003cbr\u003eSutra IV.33 The succession is conjoined to each instant, (but) recognizable at the very end \u003cbr\u003eSutra IV.34 Transcendental Aloneness is withdrawal of the guna-s, now without any purpose of Purusa; or it is the establishment of the power-of-consciousness in its own nature\u003c\/p\u003e \u003cp\u003e(Salutations and colophon)\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eOf Related Interest:\u003c\/b\u003e \u003c\/p\u003e\n\u003cp\u003e \u003ca href=\"\/ar\/article\/shankaracharya\" target=\"_blank\" class=\"bodylink\"\u003eLife of Shankaracharya - The Adventures of a Poet Philosopher\u003c\/a\u003e\u003c\/p\u003e\n\u003cp\u003e \u003ca href=\"\/ar\/displaybooks.php3?searchval=Shankaracharya+or+Sankaracharya+or+Sankara+or+Shankara\u0026amp;pagecount=1\u0026amp;searchmodifier=any\u0026amp;limitfields=title\u0026amp;subcatsearch=all\u0026amp;minprice=0.00\u0026amp;maxprice=1000000.00\u0026amp;archive=0\" target=\"_blank\" class=\"bodylink\"\u003eClick Here for an Exhaustive Collection of Books Relating to Shankaracharya\u003c\/a\u003e\u003c\/p\u003e\n\u003c\/div\u003e","brand":"Occultnthings","offers":[{"title":"Default Title","offer_id":44619554226477,"sku":"IDD325","price":38.0,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/2094\/2117\/products\/idd325.jpg?v=1677761613","url":"https:\/\/occultnthings.com\/ar\/products\/sankara-shankaracharya-on-yoga-sutras-idd325","provider":"Occult-N-Things","version":"1.0","type":"link"}