yoga the true science

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To my dear spiritual companions,

the words of the great Yogi Patanjali.

1. YOGA is the restraining of the modification of the thinking principle.

2. SAMADHI (Meditation) is the intentness on a single point; or that state of

knowledge in which the mind, having avoided the obstacles, is well fixed on, or

confined to, one object only. It is a continual concentration of thought, by

means of which all external objects, and even oneís own individuality, are

forgotten, and the mind fixed completely and immovably on the One Being.

3. SAMPRAJNATA-SAMADHI (Meditation with distinct recognition) is that form of

meditation which arises from the attendance of argumentation (vitarka),

deliberation (vichara), beatitude (ananda), and egotism (asmita).

4. ASAMPRAJNATA-SAMADHI (Meditation without distinct recognition) is independent

of any fresh antecedent, being in the shape of the self-reproduction of thought,

after the departure of all objects.

5. ABHYASA (Practice) is the repeated effort that the internal

organóChittaóshall remain in its unmodified state, and in a firm position

observed out of regard for the end in view, and perseveringly adhered to for a

long time unintermittingly.

6. VAIRAGYA (Indifference) is the consciousness of having overcome oneís

desires; this consciousness is of one who neither thirsts after the objects

that are seen on earth no those that are heard of in the Scriptures.

7. VRITTI (Modification of the internal organ) is the modification produced from

either of the following five causes:ó

a. Pramana (Evidence or right notion) that which arises from perception, inference and testimony.

b. Viparyaya (Misconception) is incorrect notion, not staying in the proper form

of that in respect whereof the misconception is entertained.

c. Vikalpa (Doubt);óa notion devoid of a thing in reality corresponding thereto,

following upon knowledge produced by words.

d. Nidra (Sleep) depends on the conception of nothing.

e. Smriti (Memory) is the not letting go of an object of which the mind has been aware.

8. ISWARA (Lord) is a particular Spirit (Purusha) untouched by troubles, works,

fruits, or deserts, in whom the germ of the omniscient becomes infinite, who is

the preceptor even of the first, for he is not limited by time, and whose name

is Glory.

9. DRASHTA (Seer, soul) is vision simply, though pure, looking directly, it is

spectator merely through proximity. It is mere thought. It alone is the

experiencer.

10. AVIDYA (Ignorance) is the notion that the uneternal, the impure evil and

what is not-soul, are severally eternal, pure, joy and soul.

11. ASMITA (Egotism) is the identifying of the power that sees with the power of seeing.

12. RAGA (Desire) is that which dwells on pleasure; it is longing for the means of enjoyment.

13. DWESHA (Aversion) is that which dwells on pain.

14. ABHINIVESA (Tenacity of life) is the attachment which every one feels

naturally to the body through dread of death.

15. YAMA (Forbearance) consists of not killing, veracity, not stealing,

continence, and not coveting.

16. NIYAMA (Religious observances) are purification, contentment, austerity,

inaudible mutterings, and persevering devotion to the Lord (ISWARA).

17. ASANA (Posture) is the position which one sets himself to. It must be steady and pleasant.

18. PRANAYAMA (Regulation of the breath) is the cutting short of the motion of

inspiration and expiration.

19. PRATYAHARA (Restraint) is the accomodation of the senses to the nature of

the mind, in the absence of the concernment with each oneís own object. It is

the complete subjugation of the senses.

20. DHARANA (Attention) is the fixing of the internal organ (Chitta) to a place.

21. DHYANA (Contemplation) is the course of uniform (fixed only on one object)

modification of knowledge at that place where the internal organ is fixed in

Dharana.

22. SAMADHI (Modification) [see Def. 2] is the same contemplation or Dhyana when

it arises only about a material substance or object of sense, and therefore it

is then like non-existence of itself and like ignorance.

23. SANYAMA is the three, Dharana, Dhyana and Samadhi operating on only one

object; or the technical name for the above three taken together is Sanyama.

24. ANTARANGA (Interior) is the name applied in Samprajnata Samadhi to the three

Yogangas: Dharana, Dhyana, and Samadhi.

25. BAHIRANGA (Exterior) is the name applied in Samprajnata Samadhi to the five

Yogangas: Yama, Niyama, Asana, Pranayama and Pratyahara.

26. DHARMA is that which follows upon, or has the properties in, the shape of

Santa (tranquil), Udita (risen), and Avyapradesya (incapable of denomination).

In other words, Dharma means substance in which the properties adhere.

27. SIDDHIS are the superhuman or psychic faculties developed from the practice of the Yoga.

 

Thanks.

Rohit.