sutra 2.27: wisdom within

Sutra 2.27: tasya saptadha pranta bhumih prajna The awareness is keen, intense, and operative even in the field of the first seven of the eight states or limbs of yoga-practice, whose description follows. The practice should therefore not be a mechanical, unintelligent, dull routine. Translation and interpretation by Swami Venkatesananda For him [who possesses the unceasing…

sutra 2.26: let the yoga happen

Sutra 2.26: viveka khyatih aviplava hana upayah The constant, unbroken awareness of this truth alone is the means to the ending of this ignorance and its retinue. Translation and interpretation by Swami Venkatesananda The means of [attaining] cessation is the unceasing vision of discernment. Translation by Georg Feuerstein This sutra makes me think back to sutra 2.1, tapah svadhyaya…

sutra 2.25: listen to hear

Sutra 2.25: tat abhavat samyogah abhavah hanam tat drishi kaivalyam By causing a lack of avidya, or ignorance there is then an absence of the alliance, and this leads to a freedom known as a state of liberation or enlightenment for the Seer. Translation by Swami J Bharati With the disappearance of this [nescience] the correlation…

sutra 2.24: the I in universe

Sutra 2.24: tasya hetuh avidya Obviously, all this is due to the ignorance of the spiritual truth or oneness. Ignorance alone is the cause for the polarisation, the fictitious separation which is the sole cause for the desire to become aware of “another” and for the contact of “the other”. Translation and interpretation by Swami Venkatesananda…

sutra 2.23: one and the same

Sutra 2.23: sva svami saktyoh svarupa upalabdhi hetuh samyogah The real purpose of this confusion is to allow recognition of the true nature of the force behind both the knower and that which is known. Translation by Kofi Busia The union of Owner (Purusha) and owned (Prakriti) causes the recognition of the nature and powers of…

sutra 2.22: step back and see

Sutra 2.22: krita-artham prati nashtam api anashtam tat anya sadharanatvat To him who has attained fulfillment, when the (un)real nature of the polarisation of experiencing is truly understood, the contact with pain ceases: the only way to avoid pain is never to be separated from it (as the experiencer)! Yet, the potentiality of polarisation (separation)…

sutra 2.21: belief in practice

Sutra 2.21: tad-artha eva drishyasya atma The Seer is the sole reason for the existence of that which is seen. Translation by Kofi Busia The self [i.e., essence] of the Seen [i.e., Nature] is only for the sake of that [Seer, or transcendental Self]. Translation by Georg Feuerstein Whenever I don’t care for a translation of a…

sutra 2.20: center of calm

Sutra 2.20: drashta drishi matrah suddhah api pratyaya anupashyah The truth concerning the seer (experiencer) is that there is only the ever-pure act of seeing (experiencing). Yet, there arises a polarisation on account of which a concept (which then becomes the subject or the experiencer) seems to experience (the reaction of the senses to the…

sutra 2.19: everyday special

Sutra 2.19: vishesha avishesha linga-matra alingani guna parvani Such objects may even be of different kinds or categories: 1) they can be special supernatural experiences, 2) they can be commonplace and routine experiences, 3) they may have distinguishing marks or characteristics, or 4) they may be subtle, without any distinguishing marks: and their qualities may…

sutra 2.18: experiencing the senses

Sutra 2.18: prakasha kriya sthiti shilam bhuta indriya atmakam bhoga apavarga artham drishyam What is the object and how does it come into being? The object of the experiencing is threefold in nature – (1) the light of intelligence, (2) dynamic activity, and (3) material existence. While the external cosmos is the object of the…