YOGA MANUAL - man as the author of his own destiny - with the yoga text of Patangjali (translated)

By Rama Shadana

- This edition is unique;
- The translation is completely original and was carried out for the Ale. Mar. SAS;
- All rights reserved.

Each soul is divine in potency.
The goal is to manifest this inner divinity through inner and outer control and dominion over nature. Do this, whether by work, whether by worship, whether by psychic control, whether by philosophy, whether by one, by several or by all these means, and you will be free.
That is the whole content of religion.
Doctrines or dogmas, rituals or temples, books or formalities are only secondary details.
INDEX
PART ONE
THE TEXT OF PATANGJALI YOGA
Chapter I - Concentration
Chap. II - Concentration and its practice
Chap. III - The Chapter of Powers
Ch. IV - Independence
PART TWO
THE AUTHOR OF ONE'S OWN DESTINY
Ch. I - Yoga and Character Education
Ch. II - The Author of His Own Destiny
Ch. III - The Disciple of Yoga
Ch. IV - Meditation and Yoga
Ch. V - The different paths
Ch. VI - The rule of conduct
Ch. VII - Discipline of Life
Ch. VIII - A few notes on everyday life
Ch. IX - Yoga practice in the Roman Catholic Church: "The Spiritual Exercises" of St. Ignatius of Loyola
Appendix: Glossary of Yoga termsEach soul is divine in potency.

• Language: English
• Publisher: Anna Ruggieri
• Release date: May 19, 2021
• ISBN: 9781802762655

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PART ONE - THE YOGA TEXT OF PATANGJALI

Chapter I - Concentration

Each soul is divine in potency.

The goal is to manifest this inner divinity through the inner and outer control and dominion of nature. Do this, whether by work, whether by worship, whether by psychic control, whether by philosophy, whether by one, by several or by all these means, and you will be free.

This is the whole content of religion.

Doctrines or dogmas, rituals or temples, books or formalities are only minor details.

I - Concentration is now explained.

II. Yoga narrows the mind (Chitta) by assuming various forms (Vritti).

III - At this point (the point of concentration) the Seer (the Purusa) remains in his own unaltered state.

IV - At another point (apart from that of concentration) the Seer is identified by changes.

V - There are five classes of modifications. (painful and non-painful).

VI - They are: 1) - Right knowledge; 2) - Indiscrimination (with discernment); 3) - Verbal delusion; 4) - Sleep; 5) - Memory.

VII - Direct perception, deduction and competent evidence are the proofs.

VIII. Inidiscrimination (or non-discernment) equal to confusion, is a false knowledge not established in real nature.

IX -- A verbal disappointment results from words that have no corresponding reality.

X - Sleep is a Vritti that includes the sense of emptiness.

XI. Memory is when (Vritti) perceived objects do not slip away and, by means of impressions, return to consciousness.

XII - Their control comes from practice and non-attachment.

XIII - The constant struggle to keep them (Vritti) perfectly restrained is practice.

XIV - Its bottom becomes firm in the long run, with constant efforts, with great love for the goal to be achieved.

XV. That effect which comes to those who have banished their thirst for objects, both of sight and hearing, and who wish to control objects, is an attachment.

XVI. This extreme non-attachment, renouncing even quality, shows the real nature of the soul.

XVII. Concentration, called right knowledge, is that which is followed by reasoning, discernment, bliss, and the indeterminate ego.

XVIII. There is another Samadhi (concentration and ecstasy) which is achieved by the constant practice of suspension of all mental activity, in which Chitta (mentality) retains only non-manifest impressions.

XIX. This Samadhi, when not followed by extreme disinterestedness, becomes the cause of the remanifestation of the gods and of those who become immersed in nature.

XX. To others, this Samadhi comes through faith, energy, memory, concentration and discernment of the real.

XXI - Success is swift for him who will be extremely energetic.

XXII. It differs, however, according to whether the means are inferior or average or supreme.

XXIII. O through devotion to Isvara, the Supreme Ruler.

XXIV. The Supreme Ruler (Isvara) is a special Soul (Purusa) who is impervious to misery, to the fruit of actions, or to desires.

XXV. In Him becomes infinite that omni-intelligence which in others is found only as a germ.

XXVI. HE is the Master of the ancient Masters, not being limited by time.

XXVII. His manifest word is OM.

XXVIII. Repetition of this word OM and meditation on its meaning is the means.

XXIX. By this means one acquires the knowledge of introspection and the destruction of obstacles.

Sickness, mental laziness, doubt, inertia, interruption, false perception, failure to achieve concentration and loss of concentration when it has been achieved, are the hindering distractions.

XXXI. Breathlessness, worry, trembling of the body, irregular breathing, accompany the evasion of concentration.

XXXII. To remedy this it would be necessary to practise on a single subject.

Pity, contentment, indifference, being thought of with regard to the subject, happy, unhappy, good or bad respectively, pacify the Chitta or mentality.

XXXIV - With exhaling and holding one's breath.

XXXV. Those forms of concentration which bring an extraordinary sense of perception produce perseverance of mind.

XXXVI - Or with meditation on THE REFUELING which is superior to all anxieties.

XXXXVII. Or by meditation on the heart which has renounced all attachment to objects of the senses.

XXXVIII - Or meditating on the knowledge that comes in sleep.

XXXIX. Or by meditating on anything else that seems good to one.

XXXX - The Yogin's mind, thus meditating, becomes capable from the atom to infinity.

The Yogin whose Vrits or mental waves have thus become forceless (or dominated) attains reception in the receiver, and attains (having annealed the self, mind and external objects) the general concentration is identity, like a crystal before different coloured objects.

XXXXII - Sound, meaning and the resulting knowledge being confused together is called Samadhi (concentration) with reasoning.

XXXXIII. Samadhi (concentration), called without reasoning, comes when the memory is purified, or stripped of qualities, and expresses only the meaning of the object meditated upon.

XXXXII. By means of these processes (concentrations) with discernment and without discernment, the finer objects of the same are also despised.

XXXXV - The finest objects end with the Pradana (Nature).

XXXXVI - These concentrations are with seed.

XXXXVII. Concentration without reasoning being purified, Chitta becomes firmly fixed.

XXXXVIII. The knowledge which one has in this state is called "full of truth.

The knowledge acquired by testimony and induction relates to common objects. That which is acquired by means of Samahi, as indicated above, is of a much higher order, since it can penetrate where induction and testimony cannot reach.

L. The impression resulting from this Sarnadhi (concentration) prevents all other impressions.

LI. By suppressing even this impression, which prevents other impressions, everything having been suppressed, seedless Samadhi succeeds.

Chapter II - Concentration and its practice

I. Mortification, study, and attributing the fruits of labour to God are called Krya Yoga (i.e., preliminary yoga or preparatory exercises).

They are in favour of the practice of Sanuidhi and diminishing the obstructions of hard punishment.

III. The impediments or obstructions which give pain are ignorance, selfishness, attachment, aversion and clinging to life.

IV. Ignorance is the fertile field of all these Samskare or impressions that follow, whether they are in sleep, attenuated, overpowering or dilated.

V. Ignorance grasps that which is earthly, that which is impure, painful and does not grasp the Self for the eternal, happy, Ataman (Self).

VI - Egoism and egotism consist in identifying the seer with the instrument of sight.

VII. Attachment is that which causes pleasure.

VIII. Repugnance or aversion is what constitutes displeasure.

IX. Flowing by its own nature and rooted by instinct, even in the learned, is the attachment to life.

X. Those to be rejected with opposite modifications are subtle.

XI Their modifications are to be rejected by meditation.

XII. These painful impressions and their experiences in this visible and invisible life are the receptacle of the root of the impediments in meditation.

XIII. The root being there, production comes in the form of species, of life and experience, of pleasure and displeasure.

XIV. They bear fruit with pleasure or pain, caused by virtue and vice.

XV. To discernment everything is, so to speak, painful in comparison with everything that gives pain, whether in consequence, apprehension or attitude caused by impressions, even in regard to the opposition of qualities.

XVI - Evil that has not yet come must be avoided.

XVII. The cause of that which is to be avoided is the conjunction of the seer with the seen.

The experiment is composed of elements and organs; it is of the nature of illumination, action and inertia, and is made for the purpose of experience and liberation of the experimenter.

XIX. The states of quality are the definite, the indefinite, the indicated only, and those without a clue.

The seer is only intelligence and, though pure, sees coloured through the colouring intellect.

XXI - The nature of the experiment is for him.

Although destroyed for him who has attained his goal, yet it is not destroyed, being common with others.

XXIII. Conjunction is the cause of the realisation by nature of both powers, the experiencer and his lord.

XXIV - Ignorance is its cause.

XXV. When there is the absence of this ignorance, there is Dure the absence of conjunction, which is what is to be avoided; this is the independence of the seer.

XXVI. The means of destroying ignorance is the continuous practice of discernment.

XXVII. His knowledge is of the highest sevenfold basis.

XXVIII. With the practice of the different parts of yog, impurities are destroyed and knowledge becomes resplendent, above discernment.

XXIX - ama (purity), Niyama (resignation), Asana (attitude or posture), Pranajama (dominion of Prana), Dharana (concentration), Dhyana (meditation), Samadhi (hyperconsciousness) are all branches of Yoga.

Not killing, sincerity, not stealing, continence and not receiving constitute the Yama branch, or purity.

XXXI. Let these practices, unbroken by time, position, purpose and caste, be the universal great vows.

Purification, external and internal, contentment, mortification, study, veneration of God constitute the Niyama branch or resignation.

XXXIII. To avoid thoughts contrary to Yoga, one must procure thoughts contrary to it.

The hindrances of yog are killing, etc.; whether these actions are committed, caused, or approved, whether out of avarice, anger, and ignorance, whether lesser, meaner, or greater, the result is innumerable ignorances.

XXXV - Not killing being hired, in his presence, all enmities cease among others.

XXXVI. From his steadfastness in sincerity the yogin derives the strength to reap for himself and others the fruits of labour without doing work.

XXXVII. From his steadfastness not to steal comes all wealth to the yogin.

XXXVIII. Through firmness in continence one will gain energy.

XXXIX. When he has the firmness not to receive, he will acquire the memory of the past life.

XXXX. When inner and outer purity is established, disgust for one's own body arises and one no longer feels repugnant to contact or any trade with other bodies.

XXXXI. Then also comes the purification of the Sativa (material enlightenment), joyfulness of mind, concentration, conquest of the organs and the aptitude for Self-realisation.

XXXXII. From contentment comes superior happiness.

XXXXIII. The result of mortification brings power to the organs and to the body by the destruction of impurity.

XXXXIV. With the repetition of Mantrarn (invocation or ejaculation) the realisation of the divine understanding is achieved.

XXXXV. With the sacrifice of everything to Isvara comes Sarnadhi.

XXXXVI - The right position is one that has become fixed and comfortable.

XXXXVII. With a little effort and meditation upon the limitless and infinite, the position becomes firm and comfortable.

XXXXVIII. Firmness and comfort of position being acquired, dualities will no longer be an obstacle.

THE - After this comes the control of the movement of exhalation and inhalation.

L - Its modifications are internal or external, or without motion, regulated by place, number, time, whether long or short.

LI - The fourth movement is to restrain Prana either by directing it on internal or external objects.

LII - By virtue of this, the veil of light remains dimmed for the Chitta.

LIII - The mind becomes fit for Dharana or concentration.

LIV. The turning inward of the organs takes place with their renunciation, with the renunciation of their own objects and with the assumption of the form of the fabric of the mind, that is, of Chitta.

Chapter III - The chapter on powers

I - Dharana (concentration) is keeping the mind fixed on some particular object.

II - An uninterrupted flow of knowledge in this object is Dhyana (meditation).

III. When this, renouncing all forms, reflects only the meaning, Samadhi (ecstasy or hyperconsciousness) occurs.

IV. These three, when practised towards a single subject, constitute Samyama, that is, Dharana, Dhyana and Samadhi.

V - From the conquest of this comes the light of knowledge.

VI -- This should be used in stages.

VII - These three are closer than those above.

VIII. But they too are external to the seedless Samadhi.

IX. From the suppression of modifications that disturb the mind, and from the arising of modifications of control, the mind is said to acquire modifications of control, which are followed by the powers that dominate the mind.

X - Its flow becomes stable through habit.

XI. By indulging in all sorts of objects and concentrating on a single object, these two powers being destroyed and respectively manifested, the Chitta achieves the modification called Samadhi.

XII. The true acumen of the chitta (mentality) is when it asserts itself over one thing: the past and the present.

XIII. By this is explained the threefold transformation of form, of time, and of state, in fine and gross matter and in organs.

XIV. That which is affected by transformations, whether past or present, or even to be manifested, is the qualified (ascertained qualities).