 Re: The Yoga Sutras of Patanjali -
Here are the last two chapters, three and four.
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Chapter III
POWERS
1. Dharana is holding the mind on to some particular object.
2. An unbroken flow of knowledge in that object is Dhyana.
3. When that, giving up all forms, reflect only the meaning,
it is Samadhi.
4. (These) three (when practised) in regard to one object is
Samayama.
5. By the conquest of that comes light of knowledge.
6. That should be employed in stages.
7. These three are more internal than those that precede.
8. But even they are external to the seedless (Samadhi).
9. By the suppression of the disturbed impressions of the
mind, and by the rise of impressions of control, the mind,
which persists in that moment of control, is said to attain
the controlling modifications.
10. Its flow becomes steady by habit.
11. Taking in all sorts of objects, and concentrating upon
one object, these two powers being destroyed and manifested
respectively, the Chitta gets the modification called
Samadhi.
12. The one-pointedness of the Chitta is when the impression
that is past and that which is present are similar.
13. By this is explained the threefold transformation of
form, time and state, in fine and gross matter and in the
organs.
14. That which is acted upon by transformations, either
past, present, or yet to be manifested is the qualified.
15. The succession of changes is the cause of manifold
evolution.
16. By making Samayama on the three sorts of changes comes
the knowledge of past and future.
17. By making Samayama on word, meaning and knowledge, which
are ordinarily confused, comes the knowledge of all animal
sounds.
18. By perceiving the impressions, (comes) the knowledge of
past life.
19. By making Samayama on the signs in another's body,
knowledge of his mind comes.
20. But not its contents, that not being the object of the
Samayama.
21. By making Samayama on the form of the body, the
perceptibility of the form being obstructed and the power of
manifestation in the eye being separated, the Yogi's body
becomes unseen.
22. By this the disappearence or concealment of words which
are being spoken and such other things are also explained.
23. Karma is of two kinds -- soon to be fructified and late
to be fructified.
24. By making Samayama on friendship. mercy etc. (I. 33),
the Yogi excels in the respective qualities.
25. By making Samayama on the strength of the elephant and
others, their respective strength comes to the Yogi.
26. By making Samayama on the Effulgent Light (I. 36), comes
the knowledge of the fine, the obstructed, and the remote.
27. By making Samayama on the sun, (comes) the knowledge of
the world.
28. On the moon, (comes) the knowledge of the cluster of
stars.
29. On the pole-star, (comes) the knowledge of the motions
of the stars.
30. On the navel circle, (comes) the knowledge of the
constitution of the body.
31. On the hollow of the throat, (comes) cessation of
hunger.
32. On the nerve called Kurma, (comes) fixity of the body.
33. On the light emanating from the top of the head, sight
of the Siddhas.
34. Or by the power of Pratibha, all knowledge.
35. In the heart, knowledge of minds.
36. Enjoyment comes from the non-discrimination of the soul
and Sattva which are totally different because the latter's
actions are for another. Samayama on the self-centered one
gives knowledge of the Purusha.
37. From that arises the knowledge belonging to Pratibha and
(supernatural) hearing, touching, seeing, tasting and
smelling.
38. These powers are obstacles to Samadhi; but they are
powers in the worldly state.
39. When the cause of bondage of the Chitta has become
loosened, the Yogi, by his knowledge of its channels of
activity (the nerves), enters another's body.
40. By conquering the current called Udana, the Yogi does
not sink in water or in swamps, he can walk on thorns etc.,
and can die at will.
41. By the conquest of the current Samana he is surrounded
by a blaze of light.
42. By making Samayama on the relation between the ear and
the Akasha comes divine hearing.
43. By making Samayama on the relation between the Akasha
and the body and becoming light as cotton-wool etc., through
meditation on them, the Yogi goes through the skies.
44. By making Samayama on the "real modifications" of the
mind, outside of the body, called great disembodiedness,
comes disappearance of the covering to light.
45. By making Samayama on the gross and fine forms of the
elements, their essential traits, the inherence of the Gunas
in them and on their contributing to the experience of the
soul, comes mastery of the elements.
46. From that comes minuteness and the rest of the powers,
"glorification of the body", and indestructibleness of the
bodily qualities.
47. The "glorification of the body" is beauty, complexion,
strength, adamantine hardness.
48. By making Samayama on the objectivity and power of
illumination of the organs, on egoism, the inherence of the
Gunas in them and on their contributing to the experience of
the soul, comes the conquest of the organs.
49. From that comes to the body the power of rapid movement
like the mind, power of the organs independently of the
body, and conquest of nature.
50. By making Samayama on the discrimination between the
Sattva and the Purusha come omnipotence and omniscience.
51. By giving up even these powers comes the destruction of
the very seed of evil, which leads to Kaivalya.
52. The Yogi should not feel allured or flattered by the
overtures of celestial beings for fear of evil again.
53. By making Samayama on a particle of time and its
precession and succession comes discrimination.
54. Those things which cannot be differentiated by species,
signs, and place, even they will be discriminated by the
above Samayama.
55. The saving knowledge is that knowledge of discrimination
which simultaneously covers all objects in all their
variations.
56. By the similarity of purity between the Sattva and the
Purusha comes Kaivalya.
======================
Chapter IV
INDEPENDENCE
1. The Siddhis (powers) are attained by birth, chemical
means, power of words, mortification, or concentration.
2. The change into another species is by the filling in of
nature.
3. Good and bad deeds are not the direct causes in the
transformations of nature, but they act as breakers of
obstacles to the evolutions of nature, as a farmer breaks
the obstacles to the course of water, which then runs down
by its own nature.
4. From egoism alone proceed the created minds.
5. Though the activities of the different created minds are
various, the one original mind is the controller of them
all.
6. Among the various Chittas, that which is attained by
Samadhi is desireless.
7. Works are neither black nor white for the Yogis; for
others they are threefold -- black, white, and mixed.
8. From these threefold works are manifested in each state
only those desires (which are) fitting to that state alone.
(The others are held in abeyance for the time being.)
9. There is consecutiveness in desires, even though
separated by species, space, and time, there being
identification of memory and impressions.
10. Thirst for happiness being eternal, desires are without
beginning.
11. Being held together by cause, effect, support, and
objects, in the absence of these is its absence.
12. The past and future exist in their own nature, qualities
having different ways.
13. They are manifested or fine, being of the nature of the
Gunas.
14. The unity in things is from the unity in changes.
15. Since perception and desire vary with regard to the same
object, mind and object are of different nature.
16. Things are known or unknown to the mind, being dependent
on the colouring which they give to the mind.
17. The states of the mind are always known, because the
lord of the mind, the Purusha, is unchangeable.
18. The mind is not self-luminous, being an object.
19. From its being unable to cognise both at the same time.
20. Another cognising mind being assumed, there will be no
end to such assumptions, and confusion of memory will be the
result.
21. The essence of knowledge (the Purusha) being
unchangeable, when the mind takes its form, it becomes
conscious.
22. Coloured by the seer and the seen the mind is able to
unnderstand everything.
23. The mind, though variegated by innumerable desires, acts
for another (the Purusha), because it acts in combination.
24. For the discriminating, the perception of the mind as
Atman ceases.
25. Then, bent on discriminating, the mind attains the
previous state of Kaivalya (isolation)
26. The thoughts that arise as obstructions to that are from
impressions.
27. Their destruction is in the same manner as of ignorance,
egoism, etc., as said before (II. 10).
28. Even when arriving at the right discriminating knowledge
of the essences, he who gives up the fruits, unto him comes,
as the result of perfect discrimination, the Samadhi called
the cloud of virtue.
29. From that comes cessation of pain and works.
30. Then knowledge, bereft of covering and impurities,
becoming infinite, the knowable becomes small.
31. Then are finished the successive transformations of the
qualities, they having attained the end.
32. The changes that exist in relation to moments and which
are perceived at the other end (at the end of a series) are
succession.
33. The resolution in the inverse order of the qualities,
bereft of any motive of action for the Purusha, is Kaivalya,
or it is the establishment of the power of knowledge in its
own nature.
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S.
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