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Sadhana Pada

Sdhana-Pda

on practice
combined|Devanagari|phonetic|simplified|translation|explanation

tapa svdyy-evarapranidnni kriy-yoga ||1||
Practice caracterized by rigor and vigilance toward itself, witout attacment to te outcome, is known as kriya
yoga. ||1||

samdi-bvana-arta klea tan-karana-arta-ca ||2||
If your practice is aligned wit your goal (samadi), te obstacles along your spiritual pat (klesa) will disappear
and ultimately you will reac your goal. ||2||

avidy-asmit-rga-dvesa-abinivea kle ||3||
Te obstacles along te spiritual pat (klesa) are as follows: a lack of insigt (avidya); identification wit te
mutable (asmita); te belief tat appiness (raga) or unappiness (dvesa) result from outer circumstances; deep
seated anxiety (abinivesa). ||3||

avidy ksetram-uttaresm prasupta-tanu-viccinn-odrnm ||4||
A lack of insigt (avidya) is te source of most klesas (obstacles) and can be latent, incipient, full fledged or
overwelming. ||4||

anity-auci-duka-antmasu nitya-uci-suka-tmakytir-avidy ||5||
A combination of te eternal and transitory, purity and impurity, joy and suffering, or te mutable and immutable in
uman beings are all referred to as a lack of insigt (avidya). ||5||

dr g-darana-aktyor-ektmata-iva-asmit ||6||
Confusing te immutable core wit te transient sell is referred to as identification wit te mutable (asmita). ||6||

suka-anuay rga ||7||
Te presumption tat appiness depends on external circumstances is referred to as desire (raga). ||7||

duka-anuay dvesa ||8||
Te notion tat pain and suffering are caused by external circumstances is referred to as aversion (dvesa). ||8||

svarasvi viduso-'pi samrdo-'binivea ||9||
Anxiety (abinivesa) arises spontaneously and can even dominate your entire existence. ||9||

te pratiprasava-ey sksm ||10||
Tis burden (klesa) sould be nipped in te bud. || 10||


dyna ey tad-vr ttaya ||11||
Medidating (dyana) on tat wic we wis to overcome eliminates suc misconceptions tat arise from uman
mutability (vritti). ||11|

klea-mla karma-aayo dr s t a-adr s t a-janma-vedanya ||12||
Obstacles (klesas) are te breeding ground for tendencies tat give rise to actions and te consequences
(karma) tereof. Suc obstacles are experienced as visible or invisible obstacles. ||12||

sati mle tad-vipko jty-yur-bog ||13||
Te outcome of tese circumstances is manifested by a persons station in life, longevity, and te extent to wic
tey acieve appiness. ||13||

te lda paritpa-pal punya-apunya-etutvt ||14||
Te outcome of an action is felicitous or infelicitous depending on weter te foundation is successful or
unsuccessful. ||14||

parinma tpa saskra dukai guna-vr tti-virodcca dukam-eva sarva vivekina ||15||
Suffering is caused by cange in te outside world, as well as impressions, desires (samsakra), misconceptions
(vritti) and conflict. Suffering is omnipresent for tose wo ave te capacity to differentiate. ||15||

eya dukam-angatam ||16||
But future suffering can be avoided. ||16||

drast r -dr yayo sayogo eyaetu ||17||
For identificaiton of te true self (drastu) wit tat wic is mutable is te cause of suffering. ||17||

praka-kriy-stiti-la btendriya-tmaka boga-apavarga-arta dr yam ||18||
Objects and situations in te pysical world can be caracterized by purity (sattva), unrest (rajas), or inertia
(tamas); tey are pysical or eteric and result in sort term pleasure or long term redemption ||18||

viesa-aviesa-liga-mtra-aligni gunaparvni ||19||
Pysical objects exibit te following states: determinable; unspecific; symbolic; beyond symbols ||19||

drast dr imtra uddo-'pi pratyaya-anupaya ||20||
Only te true self (drastu) sees; it is immutable, altoug seeing is based on accurate perception. ||20||

tadarta eva dr yasya-tm ||21||
Pysical objects can only be deemed to suc if perceived by te true self (atma) ||21||

kr trta pratinast a-apy-anast a tadanya sdranatvt ||22||
Once an object as fulfilled its purpose, it does not disappear but instead remains in existence as suc for oters;
for te object is valid for all. ||22||

svasvmi-aktyo svarp-oplabdi-etu sayoga ||23||
Te sole purpose of linking te mutable wit te extant is to recognize te true enduring form. ||23||

tasya etur-avidy ||24||
Te root cause of identification wit te mutable is a lack of insigt (avidya). ||24||

tad-abbt-sayoga-abvo na taddr e kaivalyam ||25||
Wen a lack of insigt (avidya) disappears, tis identification likewise disappears. Once tis identification as
completely disappeared, liberation (kaivalya) of te true self (drastu) as occurred. ||25||

viveka-kytir-aviplav nopya ||26||
Te capacity to make distinctions (viveka) and uninterrupted insigt are te pat to tis goal. ||26||

tasya saptad prnta-bmi praja ||27||
Tis pat to insigt as seven steps. ||27||

yoga-aga-anust nd-auddi-ksaye jna-dptir-viveka-kyte ||28||
Troug practice of tese limbs of yoga, impurity is overcome and wisdom and an enduring capacity to make
disinctions are acieved. ||28||

yama niyama-sana prnyma pratyra dran dyna samdayo-'st vagni ||29||
Te limbs of te eigt-fold pat are as follows: respect for oters (yama) and yourself (niyama); armony wit

your body (asana), your energy (pranayama), your tougts (darana), and your emotions (pratyaara);
contemplation (dyana); ecstasy (samadi). ||29||

ais-satya-asteya bramacarya-aparigra yam ||30||
Respect for oters (yama) is based on non-violence (aimsa); trutfulness (satya); not stealing (asteya); noncovetousness (aparigraa); and acting wit an awareness of iger ideals (brama-carya). ||30||

jti-dea-kla-samaya-anavaccinn srvabaum-mavratam ||31||
Sowing respect for oters witout regard for social station, or for place, time, or circumstance in all speres of
tis respect is a great virtue. ||31||

auca satosa tapa svdyy-evarapranidnni niyam ||32||
Cleanliness (sauca), contentment (santosa), self-discipline (tapas), learning from yourself (svadyaya) and
accepting your fate (iisvara-pranidana) automatically translate into te practice of respect (niyama). ||32||

vitarka-bdane pratipraksa-bvanam ||33||
Uncertainty concerning implementation can be overcome via orientation wit te reverse. ||33||

vitark isdaya kr ta-krita-anumodit loba-kroda-moa-prvak mr du-madya adimtr dukaajna-ananta-pal iti pratipraksa-bvanam ||34||
Violent tougts (imsa) induce unending suffering and ignorance. In suc cases, it makes no difference weter
youre te perpetrator, te person wo gives te orders, or te instigator; or weter te tougts are provoked
by greed, anger, or delusion; or weter small, medium or large scale action is involved. Tis is wy orienting
yourself toward te reverse is elpful. ||34||

ais-pratist ya tat-sannidau vairatyga ||35||
Once a condition of durable non-violence (aimsa) as been establised, all enmity will be abandoned in your
environs. ||35||

satya-pratistya kriy-pala-rayatvam ||36||
Once a state of trut (satya) as been permanently establised, eac statement will form te basis for a trutful
result. ||36||

asteya-pratist y sarvaratn-opastnam ||37||
Once non-stealing as been permanently establised, all rices will be available. ||37||

brama-carya pratist y vrya-lba ||38||
Performing eac action wit an awareness of a iger ideal (brama-carya) engenders tremendous strengt. ||
38||

aparigraa-stairye janma-katat saboda ||39||
Te permanent reign of non-covetousness (aparigraa) engenders knowledge concerning te goal of eartly life.
||39||

auct svga-jugups parairasasarga ||40||
Purity (sauca) results in te abandonment of pysicality and te cessation of pysical contact wit external
tings. ||40||

sattva-uddi saumanasya-ikgry-endriyajaya-tmadarana yogyatvni ca ||41||
Also te capacity for clarity, cleanliness, ceerfulness and intentness, as well as mastery over te senses,
ultimately give rise to self realization. ||41||

satost-anuttamas-sukalba ||42||
An attitude of contentment (santosa) gives rise to unexcelled appiness, mental comfort, joy, and satisfaction. ||
42||

kyendriya-siddir-auddi-ksayt tapasa ||43||
Troug self discipline (tapas), mental impurities are destroyed and te body and senses take on supernatural
powers. ||43||

svdyyd-ist a-devat saprayoga ||44||
Self-study and reflection on yourself (svadyaya) brings you into contact wit te desired ideal. ||44||

samdi siddi-varapranidnt ||45||
By accepting your fate (isvarapranidana), you acieve self knowledge (samadi) and supernatural power
(siddi). ||45||


stira-sukam-sanam ||46||
Practicing yoga wit strengt and in a relaxed manner gives rise to armony wit te pysical body (asana). ||46||

prayatna-aitilya-ananta-sampatti-bym ||47||
Te key to success in tis regard is practice wit effort, wic becomes progressively easier, combined wit deep
contemplation (samapatti). ||47||

tato dvadva-an-abigta ||48||
Tis results in a victory over te duality of life. ||48||

tasmin sati vsa-pravsyor-gati-vicceda prnyma ||49||
Once armony wit te pysical body as been acieved, troug interruption of te movement engendered by
inaling and exaling you attempt to armonize your energy (pranayama). ||49||

bya-byantara-stamba vr tti dea-kla-sankybi paridr s t o drga-sksma ||50||
Exalation, inalation, retention, tecnique, time and number must be very precisely regulated over a lengty
period. ||50||

bya-byantara visaya-aksep caturta ||51||
Te fourt pranayama tecnique ultimately transcends breat retention after exaling or inaling. ||51||

tata ksyate praka-varanam ||52||
Te veil covering te ligt of te true self ten vanises.

dransu ca yogyat manasa ||53||
And te mind develops te capacity for armony wit tougts (darana). ||53||

svavisaya-asaprayoge cittasya svarpnukra-iv-endriyn pratyra ||54||
Harmony wit te emotions (pratyaara) is acieved wen te senses cease to be engaged wit external objects
and tus tat wic is mutable in uman beings (citta) becomes similar to true nature. ||54||

tata param-vayat indriynm ||55||
Tus do you gain supreme mastery of your senses. ||55||

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Yoga, Sutra, Patanjali, Chapter, Practice, Sadhana, Pada

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