Chapter 1 On Contemplation ……

Chapter 2 On Preparation ……

Chapter 3 On Accomplishments ……

Chapter 4 On Freedom ……

Appendix: Index of Quotation Sources to Sūtra Citations ……

योग-सूत्राणां विषयः मूल-प्रमाणं च उक्ते – अथ आरम्भ-अर्थे, मङ्गल-अर्थे च अथ इति, योग-अनुशासनं योगस्य श्रुति-अनुरूप-आगम-प्रमाण-शासनम् (YS.1.7)॥
The subject (viṣaya) and the fundamental authority (pramāṇa) of the Yoga Sutras are stated as follows – 'Atha' is used to signify the beginning and auspiciousness. Yoga is a discipline that is in accordance with the authority of Śruti (scriptures) and Āgama (traditions) (YS.1.7). – [Vṛtti]

अथ इति ‘अथ इति अयम् अधिकार-अर्थः (=आरम्भ-अर्थः)’ इति (Vyāsa's Pātañjali Yoga Sūtra Bhāṣa 1.1).
“This use of the word ‘atha’ has the sense of the beginning (adhikāra) of a text.” (Vyāsa’s Pātañjali Yoga Sūtrāṇi Bhāṣya 1.1).

अनुशासनम् इति ‘अ-विद्या-काम-कर्म-उपादान-हेतु-निवृत्तौ स्व-आत्मनि अवस्थानं मोक्षः इति’ इति (TaitU.UpodghātaBhāṣya).
“‘Mokṣa (freedom)’ is remaining in one’s own self, once there is the removal of the cause for the arising of [saṃsāra in the form of] ignorance (a-vidyā) [which is the cause of], desire (kāma) [which is the cause of], action and its results (karma) [in order to placate the felt sense of lack due to ignorance of the self as full and complete].” (Taittirīya Up. Sāṅkara Bhāṣya introduction).

‘सुखम् आत्यन्तिकं यत् तद् बुद्धि-ग्राह्यम् अतीन्द्रियम्। वेत्ति यत्र न च एव अयं स्थितः चलति तत्त्वतः॥ यं लब्ध्वा च अपरं लाभं मन्यते न अधिकं ततः। यस्मिन् स्थितः न दुःखेन गुरुणा अपि विचाल्यते॥ तं विद्याद् दुःख-संयोग-वियोगं योग-सञ्ज्ञितम्।’ इति (BhG.6.21–23).
“When one knows that same limitless sukha (fulfillment that is the nature of the self, of ātman) – which is to be grasped by the intellect, [yet] is not within the scope of the senses – and abiding [there in the sukha], never moving away from this truth [i.e., reality], having gained that which one knows is not bettered by another gain, and abiding in which [reality] one would not be affected – even by great pain – one knows that disassociation from association with sorrow to be what is called yoga.” (Bh. Gītā 6.21 through 23).

‘स्वयं च आत्मा ब्रह्म। तद्-विज्ञानात् अ-विद्या-निवृत्तिः इति, अतः ब्रह्म-विद्या-अर्थ-उपनिषद् आरभ्यते। उपनिषद् इति विद्या उच्यते, तद्-सेविनां गर्भ-जन्म-जरा-आदि-निशातनात्, तद्-अवसादनात् वा, ब्रह्मणः उपनिगमयितृत्वात्; उपनिषण्णं वा अस्यां (विद्यायां) परं श्रेयः’ इति (TaitU.UpodghātaBhāṣya)॥
“One’s very self (ātman) is brahman (limitless reality). By clearly knowing that, there is [the mokṣa (freedom) said to be] the removal of [self-]ignorance. The Upaniṣad is undertaken for the sake of this knowledge of brahman (brahma-vidyā). This knowledge is called ‘Upaniṣad.’ [It is called Upa-ni-ṣad because] for those who are dedicated to that [knowledge], it loosens [the bonds of] entering a womb, birth, old age, etc., [finally] puts an end to that [saṃsāra, the life of unbecoming becoming] by leading [you] back to [yourself as] brahman, and, having done this, is the ultimate goal (śreyas) in this [knowledge].” (Taittirīya Up. Sāṅkara Bhāṣya introduction).

अथ योगस्य उपायः अधिकारी च उक्तौ – योगः नाम चित्त-अ-निरोधिनः चित्त-वृत्ति-निरोधः अन्तःकरण-प्रत्यय-रूपाणाम् अ-विद्या-क्लेश-मूल-नाशकः अस्मिता-आदि-क्लेश-कार्य-लयकः चित्त-प्रसाद-साधनेन प्रतिरोधकः च इत्थं-भूत-निरोधः॥
Now, the means (upāya) of Yoga and the qualified practitioner (adhikārī) are stated: Yoga is the cessation of the (unhelpful) thoughts in the mind, the eradication of ignorance and afflictions, the destruction of the root of all suffering (a-vidyā), the removal of the afflictions such as ego (asmitā), and the calming of the mind. The practice leads to the dissolution of obstacles, the pacification of the mind, and the attainment of inner tranquility (prasāda). – [Vṛtti]

योगः इति ‘तां योगम् इति मन्यन्ते स्थिराम् इन्द्रिय-धारणाम्’ इति (KathU.2.3.11).
“They know yoga as that [final goal (parāṃ gatim)] which has a steady control (dhāraṇā) of the organs [of action and knowledge].” (Kaṭha Up. 2.3.11).

‘प्रत्याहारः तथा, ध्यानं, प्राण-आयामः अथ, धारणा, तर्कः च एव समाधिः च षड्-अङ्गः योगः उच्यते’ इति (Amṛta-nāda Up. 6)
“The six-fold yoga is said to be withdrawing (pratyāhāra) [the mind and senses], retaining (dhyāna) [the wanted thoughts] in contemplation, controlling the breath (prāṇa-āyāma), restraining (dhāraṇā) [the unwanted thoughts] in contemplation, contemplating with reason (tarka) [in keeping with the scriptures], and contemplation that culminates in assimilation (samādhi).” (Amṛta-nāda Up. 6).

‘(मनसः) समत्वं योग उच्यते’ इति (BhG.2.48).
“Sameness [of attitude (buddhi) towards results – whatever they are] is called yoga.” (Bh. Gītā 2.48).

‘योगः कर्मसु कौशलम् (=कुशल-भावः, यथार्थता)’ इति (BhG.2.50).
“Propriety in actions [i.e., acting within dharma, where the means are as important as the end] is [called] yoga.” (Bh. Gītā 2.50).

‘दुःख-संयोग-वियोगं योग-सञ्ज्ञितम्’ इति (BhG.6.23).
“Disassociation (viyoga) from association with sorrow is what is called yoga.” (Bh. Gītā 6.23).

‘चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम्। तस्य अहं निग्रहं मन्ये वायोः इव सु-दुष्-करम्’ इति (BhG.6.34).
“O Kṛṣṇa, since the mind is very fleeting, distracting, strong and well-rooted, I think that its control is quite as difficult as that of the wind.” (Bh. Gītā 6.34).

‘श्रेयः च प्रेयः च मनुष्यम् एतः तौ सम्परीत्य विविनक्ति धीरः। श्रेयः हि धीरः अभि प्रेयसः वृणीते प्रेयः मन्दः योग-क्षेमाद् (शरीर-आदि-उपचय-रक्षणात्) वृणीते’ इति (KathU.1.2.2)॥
“The beneficial (śreyas) and the pleasurable (preyas) confront a person. The wise person examines and differentiates the two. The wise person [such as yourself] chooses the beneficial over the pleasurable. The mediocre chooses the pleasurable out of [the desire for] acquiring and protecting [experiences].” (Kaṭha Up. 1.2.2).

अथ योगस्य प्रयोजनम् उक्तं – तदा योग-समाप्तौ, द्रष्टुः दृक्-साक्षि-रूप-परम-पुरुषस्य स्व-रूपे सत्-चित्-आनन्द-स्व-रूपे अवस्थानं कैवल्य-स्थानम् (YS.4.34)॥
Now, the purpose (prayojana) of Yoga is stated: When Yoga is completed, the seer (the one who perceives) resides in the true nature of the Ultimate Puruṣa, who is the witness, and in the state of being (Sat), consciousness (Cit) and bliss (Ānanda), in his own form. This is the state of Kaivalya, the state of absolute liberation (YS.4.34). – [Vṛtti]

द्रष्टुः इति ‘न दृष्टेः द्रष्टारं पश्येः।…एषः ते आत्मा सर्व-अन्तरः अतः अन्यद् आर्तं (=विनाशि)’ इति (BrhU.3.4.2).
“You cannot see the witness (draṣṭṛ) of all that is seen. …This which is within all is your self (ātman). What is other than this suffers [destruction].” (Bṛhad-āraṇyaka Up. 3.4.2).

‘सलिलः (=स्वच्छीभूतः सलिलः इव) एकः द्रष्टा अ-द्वैतः भवति, एषः ब्रह्म-लोकः सम्राट्’ इति (BrhU.4.3.32).
“[Transparent like] water, the witness (draṣṭṛ) is one (eka), without a second (a-dvaita). This is what is viewed as reality (brahman), O King.” (Bṛhad-āraṇyaka Up. 4.3.32).

स्व-रूपे अवस्थानम् इति ‘जाग्रत्-स्वप्न-सुषुप्ति-आदि-प्रपञ्चं यद् प्रकासते। तद् ब्रह्म अहम् इति ज्ञात्वा सर्व-बन्धैः प्रमुच्यते॥ त्रिषु धामसु यद् भोग्यं भोक्ता भोगः च यद् भवेत्। तेभ्यः वि-लक्षणः साक्षी चिन्मात्रः अहं सदा शिवः’ इति (KaivU.1.17–8).
“The one who lights up this expanse consisting of the waking, dream, and deep sleep, etc. [the heavens, etc.], that reality (brahman) I am. Knowing this, one is free from all binds. Different from whatever is the experienced, the experiencer, and the experience, I am the witness, pure awareness, ever calm.” (Kaivalya Up. 1.17,18).

‘सत्यं वद। धर्मं चर’ इति (TaitU.1.11.1).
“Speak satya (truth). Follow dharma (universal justice and local customs).” (Taittirīya Up. 1.11.1).

‘सत्यं च अन्-ऋतं च सत्यम् अभवत्। यद् इदं किञ्च। तत् सत्यम् इति आचक्षते’ इति (TaitU.2.6.1).
“Satya (reality) is [all pairs of opposites and adjectives, such as] satya (real) and an-ṛta (unreal). They say that whatever there is is [only] that satya (reality).” (Taittirīya Up. 2.6.1).

‘भगवन्, कति एव देवाः प्रजां विधारयन्ते, कतरे एतत् प्रकाशयन्ते, कः पुनः एषां वरिष्ठः इति॥ तस्मै सः ह उवाच। आकाशः ह वै एषः देवः वायुः अग्निः आपः पृथिवी वाक् मनः चक्षुः श्रोत्रं च। ते प्रकाश्य अभिवदन्ति वयम् एतद् बाणम् अवष्टभ्य विधारयामः॥ तान् वरिष्ठः प्राणः उवाच। मा मोहम् आपद्यथ, अहम् एव एतत् पञ्चधा आत्मानं प्रविभज्य एतद् बाणम् अवष्टभ्य विधारयामि इति, ते अ-श्रद्दधानाः बभूवुः॥ सः अभिमानात् ऊर्ध्वम् उत्क्रामते इव, तस्मिन् उत्क्रामति अथ इतरे सर्वे एव उत्क्रामन्ते, तस्मिन् च प्रतिष्ठमाने सर्वे एव प्रातिष्ठन्ते। तद् यथा मक्षिकाः मधुकर-राजानम् उत्क्रामन्तं सर्वाः एव उत्क्रामन्ते, तस्मिन् च प्रतिष्ठमाने सर्वाः एव प्रातिष्ठन्ते, एवं वाक् मनः चक्षुः श्रोत्रं च ते प्रीताः प्राणं स्तुन्वन्ति’ इति (PrasU.2.1–4).
“ ‘Sir, how many deities sustain a creature? Which of them boast this [greatness]? And who is superior [in this] to those [deities]?’ To them he said, ‘This deity is Space, [as well as] Air, Fire, Water, Earth, and Speech, Mind, Eye, and Ear. Boasting, they say, ‘By supporting this reed [of a body], we sustain [the creature].’ Prāṇa (Life-force), who is superior, said to them, ‘Do not fall to this delusion. I alone, dividing myself five ways [as prāṇa (outward exhalation), apāna (downward inhalation and energy), vyāna (dispersing circulation), udāna (upward ejecting energy including the ejecting of the subtle body upon death), and samāna (uniting digestion)] to support this reed [of a body] and sustain [the creature].’ They did not trust [this truth]. Confidently he (Prāṇa) starts rising out [of the body]. When he arises, then [helplessly] all the others rise; when he settles back, every one of them settles back. In the same way all bees [praise] the royal bee, who arises [from the nest], [by] their rising and sit when [s]he sits, so too Speech, Mind, Eye, and Ear, being satisfied, praise Prāṇa.’ ” (Praśna Up. 2.1 through 4)

‘(अ-सतः) आगम-अपायिनः अनित्याः॥…न अ-सतः विद्यते भावः न अ-भावः विद्यते सतः’ इति (BhG.2.14 & 16).
“[The unreal] have a beginning and an end, [therefore] are time bound. …The unreal (a-sat) has no being (bhāva) [of its own], and the real (sat) has no nonbeing (a-bhāva).” (Bh. Gītā 2.14 and 16).

‘वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरः अपराणि। तथा शरीराणि विहाय जीर्णानि अन्यानि संयाति नवानि देही’ इति (BhG.2.22).
“Just as a person discarding worn-out clothes takes on other new ones; similarly, the embodied one (dehin), discarding worn-out bodies, takes on other new ones.” (Bh. Gītā 2.22).

‘अस्तम् इते आदित्ये याज्ञवल्क्य, चन्द्रमसि अस्तम् इते, शान्ते अग्नौ, शान्तायां वाचि किं ज्योतिः एव अयं पुरुषः इति – आत्मा एव अस्य ज्योतिः भवति इति, आत्मना एव इयं ज्योतिषा आस्ते पल्ययते (=परि-अयते) कर्म कुरुते विपल्येति (=विपरि-एति)’ इति (BrhU.4.3.6).
“‘O Yājñavalkya, when the sun has set, the moon has set, the fire has gone out, and speech has stopped, a person has what alone as a light?’ – ‘The self (ātman) alone is his light. By the light that is the self alone, he sits, departs, does work, and returns.’” (Bṛhad-āraṇyaka Up. 4.3.6).

‘यद् द्वै तद् न पश्यति पश्यन् वै तद् न पश्यति, न हि द्रष्टुः दृष्टेः विपरिलोपः विद्यते अ-विनाशित्वात्। न तु तद् द्वितीयम् अस्ति ततः अन्यद् विभक्तं यद् पश्येत्’ इति (BrhU.4.3.23).
“[In deep sleep] it indeed does not see, [because though] indeed seeing it does not see, for there is no loss of vision for the witness (draṣṭṛ), since it is imperishable. Rather, there is no second thing other than it, which it could see as separate.” (Bṛhad-āraṇyaka Up. 4.3.23).

‘न तु एव अहं जातु न आसं न त्वं न इमे जन-अधिपाः। न च एव न भविष्यामः सर्वे वयम् अतः परम्’ इति (BhG.2.12).
“Never [was there a time that] I was not, nor you, nor these kings. Nor will any of us cease to exist hereafter.” (Bh. Gītā 2.12).

‘यत्र हि द्वैतम् इव भवति तद् इतर: इतरं जिघ्रति, तद् इतरः इतरं पश्यति, तद् इतर: इतरं शृणोति, तद् इतर: इतरम् अभिवदति, तद् इतर: इतरं मनुते, तद् इतरः इतरं विजानाति। यत्र वा अस्य सर्वम् आत्मा एव अभूत् तत् केन कं जिघ्रेत्, तत् केन कं पश्येत्, तत् केन कं शृणुयात्, तत् केन कम् अभिवदेत्, तत् केन कं मन्वीत, तत् केन कं विजानीयात्। येन इदं सर्वं विजानाति तं केन विजानीयात्। विज्ञातारम् अरे केन विजानीयात्’ इति (BrhU.2.4.14).
“Because where there is as if duality, there something smells something. There something sees something. There something hears something. There something speaks something. There something thinks something. There something knows something. But where [upon the dissolution of the universe] everything is one’s self (ātman), there, how would one smell what? There, how would one see what? There, how would one hear what? There, how would one speak what? There, how would one think what? There, how would one know what? How would one know that by which one knows all this? How, my dear, would one know the knower?” (Bṛhad-āraṇyaka Up. 2.4.14).

‘मयि एव सकलं जातं मयि सर्वं प्रतिष्ठितम्। मयि सर्वं लयं याति तद् ब्रह्म अ-द्वयम् अस्मि अहम्’ इति (KaivU.1.19).
“In me alone is born everything. In me everything remains. In me everything resolves. That without-a-second reality (brahman) am I.” (Kaivalya Up. 1.19).

‘एषः सर्वेषु भूतेषु गूढः आत्मा न प्रकाशते’ इति (KathU.1.3.12).
“This self (ātman) hidden [by unreal ignorance] in all beings does not appear.” (Kaṭha Up. 1.3.12).

‘सद् एव सोम्य इदम् अग्रे आसीत् एकम् एव अ-द्वितीयम्’ इति (ChanU.6.2.1).
“Existence (sat) alone, my dear, was this in the beginning, one only without a second.” (Chāndogya Up. 6.2.1).

‘अ-विनाशि तु तद् विद्धि येन सर्वम् इदं ततम्। विनाशम् अव्ययस्य अस्य न कश्चित् कर्तुम् अर्हति’ इति (BhG.2.17).
“By which [reality] all this [the time-bound unreal, including this mind-body complex] is pervaded, know that [timeless and real] to be indestructible. Nothing is able to bring about the destruction of this that does not change.” (Bh. Gītā 2.17).

अथ योगस्य प्रतिबन्धक-मूलम् उक्तं – द्रष्टुः वृत्ति-सा-रूप्यम् अन्तःकरण-धर्म-सम-रूपता इति पुरुष-स्व-रूप-अ-ज्ञानी कल्पते (YS.2.5) इतरत्र आ तस्मात् स्व-रूपे अवस्थानात्॥
Now, the root of the obstacles (pratibandhakas) in Yoga is stated: The seer (draṣṭṛ) mistakenly identifies with the modifications (vṛttis), the thoughts, of the mind (citta), leading to a confusion of the nature of the mind with the true nature of the Self. The individual, due to ignorance (a-jñāna), believes that the mind’s attributes and the Self’s true nature are one and the same (YS.2.5). Hence, through establishing oneself in the true nature of the Self, this confusion is overcome. – [Vṛtti]

वृत्ति-सा-रूप्यम् इति ‘चित्तम् एव हि संसारः तद् प्रयत्नेन शोधतेत्। यद्-चित्तः तद्-मयः भवति गुह्यम् एतद् सनातनम्’ इति (Maitrāyaṇī Up. 1.9)
“The mind (citta) alone indeed is one’s transient existence (saṃsāra). One should make effort to clean it up. In whatever way one thinks, that one becomes. This is an eternal mystery!” (Maitrāyaṇī Up. 1.9).

योगस्य प्रधान-साधन-क्षेत्रम् उक्तं – मनसः पञ्चतय्यः वृत्तयः सामान्यतः अन्तःकरण-धी-रूपाणि (YS.1.6) योगस्य क्लिष्ट-अक्लिष्टाः अपकारिणः उपकारिणः वा योग-साधन-योग्यतः॥
The principal field of practice (sādhana-kṣetra) of Yoga has been stated – The five types of thoughts (vṛttis) are generally forms of the inner organ (antaḥ-karaṇa) or intellect (dhī) (YS.1.6). These thoughts may be classified as either afflicted (kliṣṭa) or non-afflicted (a-kliṣṭa), harmful (apakāriṇa) or beneficial (upakāriṇa), and suitable for the practice of Yoga (yoga-sādhana-yogya). – [Vṛtti]

“Kleśa-hetu (what occasions [nimitta] the afflictions)” (Vyāsa’s Pātañjali Yoga Sūtrāṇi Bhāṣya 1.5, and Śaṅkara’s Pātañjali Yoga Sūtrāṇi Bhāṣya Vivaraṇa 1.5).

वृत्तयः प्रमाण-विपर्यय-विकल्प-निद्रा-स्मृतयः॥
The thoughts (vṛttis) are: correct perception (pramāṇa), misperception (viparyaya), imagination (vikalpa), deep sleep (nidrā), and memory (smṛti). – [Vṛtti]

प्रत्यक्ष-अनुमान-आगमाः ‘अयं घटः’ इति-आदि-स्थूल-विषयस्य इन्द्रिय-जन्य-प्रत्यक्षं ‘मनः सुखि’ इति-आदि-चित्त-धर्म-सूक्ष्म-विषयस्य साक्षि-प्रत्यक्षं च प्रथम-प्रमाणं, परस्-अक्ष-लौकिक-विषयानाम् ‘अयं धूमवान्’ इति-प्रत्यक्ष-जनक-लिङ्गेन ‘अयं पर्वतः वह्णिमान्’ इति-अनुमानम् उपमान-अर्थ-आपत्ति-अन्-उपलब्धि-सहितं च द्वितीय-प्रमाणं, ब्रह्म-आत्म-ऐक्य-देव-स्वर्ग-पुण्य-आदि-प्रत्यक्ष-अनुमान-अ-विषयाणां श्रुति-शब्दः श्रुति-अनुवादः च तृतीय-प्रमाणं प्रमाणानि त्रि-प्रकार-प्रमा-करण-वृत्तयः नाम॥
Direct perception (pratyakṣa), inference (anumāna), and testimony (āgama) are the three kinds of valid means of knowledge (pramāṇa).
• The first pramāṇa is as follows: Direct perception through the senses (pratyakṣa) for gross objects, such as ‘This is a pot’ (a statement about an object of sensory perception).
• The second pramāṇa involves inference, like ‘This is a smoke,’ which leads to an inference that ‘This mountain has fire’ (inference based on a sign or marker). This includes analogy (upamāna), postulation (arthāpatti), and non-cognition (an-upalabdhi).
• The third pramāṇa is testimony (āgama), which refers to the statements in scriptures, such as those concerning the unity of Brahman and Ātman, or teachings about the divine, heaven, or merit, which are not directly perceived or inferred but are understood through the authoritative words of scripture (Śruti-śabda).
Thus, the three types of pramāṇa correspond to the three types of mental activities through which knowledge is obtained. – [Vṛtti]

आगमाः इति ‘…वै, सम्राट्, पश्यन्तम् आहुः – अद्राक्षीः त्वं हस्तिनम् इति, सः चेत् अद्राक्षम् इति आह, तत् सत्यम् एव भवति; यः तु अन्यः ब्रूयात् – अहम् अश्रौषम् इति, तद् व्यभिचरति; यत् तु चक्षुषा दृष्टं तत् अव्यभिचारित्वात् सत्यम् एव भवति’ इति (BrhU.4.1.4 Bhāṣyam, also BrhUEng.5.14.4 Mūlam).
“If a person, O Emperor, says to one who has seen with the eyes, “Have you seen the elephant?” and he answers, “Yes, I have,” then it is considered true; while if another says, “I have heard of it,” it may not correspond with fact. But what is seen with the eyes is always true, as it corresponds with fact.” (Bṛhad-Āraṇyaka Up. 4.1.4 Bhāṣyam, also BrhUEng.5.14.4 Mūlam).

‘प्रत्यक्षं श्रुतिः, प्रामाण्यं प्रत्यनपेक्षत्वात्; अनुमानं स्मृतिः, प्रामाण्यं प्रति सापेक्षत्वात्’ इति (BrS.1.3.28 Śāṅkara-Bhāṣyam).
“Pratyakṣa means the Scriptures (Śruti), which are independent of means of proof, and Anumāna means the Smṛti which is dependent (on some Scriptural origin of it) for its own authoritativeness.” (Śaṅkara’s Brahma-Sūtra-Bhāṣyam 1.3.28).

‘प्रजा-पतिः लोकान् अभ्यतपत् तेषां तप्यमानानां रसान् प्रावृहद् अग्निं पृथिव्याः वायुम् अन्तरिक्षाद् आदित्यं दिवः॥ सः एताः तिस्रो देवताः अभ्यतपत् तासां तप्यमानानां रसान् प्रावृहद् अग्नेः ऋचो वायोः यजूंषि सामानि आदित्यात्’ इति (ChanU.4.17.1–2).
“The Lord of creatures (Prajā-pati) contemplated (abhi-atapat) the worlds. While they were being contemplated, He extracted their essences – Fire from the earth, Wind from the sky, the Sun from the heavens. He contemplated these three deities. While they were being contemplated, He extracted Their essences [the three Veda hymn forms] – the Ṛg [i.e., chanted] verses from Fire, Yajur prose from Wind, Sāman [i.e., sung] verses from the Sun.” (Chāndogya Up. 4.17.1 and 2).

‘एक-एकं जालं बहुधा विकुर्वन् अस्मिन् क्षेत्रे संहरति एषः देवः। भूयः सृष्ट्वा पतयः (=प्रजा-पतयः) तथा ईशः सर्व-आधि-पत्यं कुरुते महा-आत्मा’ इति (SvetU.5.3).
“Repeatedly spreading out the net (jāla) [i.e., the Indra-jāla, the blinding net of appearances] one after another, this Lord (deva) withdraws it into this ground (kṣetra) [i.e., into itself]. Repeatedly manifesting (kṣetra) [the manifestations of creation] via the Lords of creatures (Prajā-patis) [in each cycle], the Lord (Īśa) as the limitless self (mahā-ātman) continues the over-lordship (ādhipatyaṃ kurute) of all [through these appearances].” (Śvetāśvatara Up. 5.3).

‘न कर्मणा न प्रजया धनेन त्यागेन एके अ-मृतत्वम् आनशुः। परेण नाकं निहितं गुहायां विभ्राजते यद् यतयः विशन्ति॥ वेदान्त-विज्ञान-सुनिश्चित-अर्थाः सन्न्यास-योगात् यतयः शुद्ध-सत्त्वाः। ते ब्रह्म-लोकेषु परान्त-काले परामृताः परिमुच्यन्ति सर्वे’ इति (KaivU.1.3–4).
“Not by action, progeny, or wealth, but by renunciation they attain immortality – beyond heaven and hidden in the cave [of the heart/intellect]. Into this which shines there enter those who apply [appropriate] effort. Having clearly ascertained the meaning of the science (vijñāna) of Vedānta and who have clarity of mind (śuddha-sattva) through the yoga of renunciation (sannyāsa), at the time of death they all are free and beyond mortality in the world(s) of brahman.” (Kaivalya Up. 1.3 and 4).

‘न हि ज्ञानेन स-दृशं पवित्रम् इह विद्यते। तत् स्वयं योग-संसिद्धः कालेन आत्मनि विन्दति’ इति (BhG.4.38).
“In this world, indeed, there is no purifier equal to knowledge. In time, the one who is prepared by yoga [and has a proper teacher] gains that [knowledge] easily in [one’s prepared] mind.” (Bh. Gītā 4.38).

विपर्ययः नाम मिथ्या-ज्ञानम् अन्यथा अवगमनं, स्व-रूप-अ-विवेकतः शुक्तिकायां रजत-प्रातिभासिक-ज्ञानवत्, मृदि घटत्व-व्यावहारिक-ज्ञानवत् वा अ-तद्-रूप-प्रतिष्ठं यद्-वर्तमान-रूपं, तद्-रूपे न आश्रितं ज्ञानं च॥
Viparyaya refers to false knowledge or misapprehension, where one perceives something incorrectly due to lack of discernment between its true form and appearance. For example, in the case of an oyster, one perceives silver (rajata) instead of the actual substance (the oyster’s shell), or in the case of clay, one perceives the functional (vyāvahārika) knowledge of a pot (ghaṭa) without recognizing the underlying material’s true nature. In such cases, the knowledge is not dependent on the true nature of the object but instead is based on its erroneous form or the mere appearance it presents. – [Vṛtti]

विपर्ययः इति ‘दूरम् एते विपरीते विषूची अ-विद्या या च विद्या इति ज्ञाता’ इति (KathU.1.2.4).
“These two, known as ignorance (a-vidyā) and knowledge (vidyā), are widely opposed (viparīta) and diverging [leading to bondage and to freedom, respectively].” (Kaṭha Up. 1.2.4).

शब्द-ज्ञान-अनुपाती वचन-ज्ञान-अनुरूपी वचन-ज्ञान-आलम्बनः वा केवलं वस्तु-शून्यः अ-वर्तमान-विषयी विकल्पः नाम॥
Word-knowledge (śabda-jñāna) is based on the knowledge of speech; speech-knowledge is dependent on speech. It is merely an imagination related to an objectless, non-present subject. – [Vṛtti]

विकल्पः इति ‘प्राण-आदिभिः अनन्तैः तु भावैः एतैः विकल्पितः। माया एषा तस्य देवस्य (=जीव-आत्मनः) यया अयं मोहितः स्वयम्’ इति (ManKa.2.19).
“[The self] is imagined (vikalpita) as these countless things such as the life-force (prāṇa), etc. This is the apparition (māyā) of that shining one (deva) [the self], by which that very one itself is deluded.” (Māṇḍūkya Up. Kārikā 2.19).

शब्द-ज्ञान-अनुपाती इति ‘यथा सोम्य एकेन मृत्-पिण्डेन सर्वं मृन्मयं विज्ञातं स्याद् वाचा-आरम्भणं विकारो नामधेयं मृत्तिका इति एव सत्यम्॥ यथा सोम्य एकेन लोह-मणिना सर्वं लोहमयं विज्ञातं स्याद् वाचा-आरम्भणं विकारो नामधेयं लोहितम् इति एव सत्यम्’ इति (ChanU.6.1.4–5).
“Just as, my dear, everything made of clay [e.g., a clay pot] is known through this one lump of clay, being a modification (vikāra) in name only (nāmadheya), based on words (vācā-ārambhaṇa), the ‘clay’ alone is their reality (satya). Just as, my dear, everything made of metal (loha – often referring to either iron, copper, or gold) is known through this one lump of metal, being a modification in name only, based on words, the ‘metal’ alone is their reality.” (Chāndogya Up. 6.1.4 and 5).

‘रूपं रुपं प्रतिरुपः बभूव तद् अस्य रूपं प्रतिचक्षणाय। इद्रः मायाभिः पुरु-रूपः ईयते युक्ताः हि अस्य हरयः शताः दश’ इति (रूपं रूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय। इन्द्रो मायाभिः पुरुरूप ईयते युक्ता ह्यस्य हरयः शता दशेति। (Ṛg Veda 6.47.18)
“‘Lord (Indra) was the reflection in every form, for revealing that form of His. By appearances (māyās) [in the senses of individuals] the Lord (Indra) is taken as multi-formed, because of His harnessed hundreds of ten horses (haris) [i.e., the ten organs of action and knowledge]’ (Ṛg Veda 6.47.18).

‘इति अयं वै हरयोऽयं वै दश च सहस्राणि बहूनि च अन्-अन्तानि च’ इति (BrhU.2.5.19).
He indeed is the horses [the organs], He indeed is the ten and the thousands [of creatures], many and countless.” (Bṛhad-āraṇyaka Up. 2.5.19).

‘स्वप्न-जागरिते स्थाने हि एकम् आहुः मनीषिणः। भेदानां हि समत्वेन प्रसिद्धेन एव हेतुना॥ आदौ अन्ते च यन न अस्ति वर्तमानेऽपि तत् तथा। वितथैः सदृशाः सन्तः अ-वितथाः इव लक्षिताः॥ स-प्रयोजनता तेषां स्वप्ने विप्रतिपद्यते। तस्माद् आदि-अन्तवत्त्वेन मिथ्या एव खलु ते स्मृताः’ इति (ManKa.2.5–7).
“The wise say the dream and waking worlds are the same, because there is a well-known, logical similarity of their different objects. [Namely] what is not there before and after is in that same way [i.e., not there] in the present also. Those [objects in the waking world] are regarded [by the unwise] as not false, [even] while being similar [in nature] to the false [mirages, etc.] [which are also unreal even during their appearance]. [Additionally] their having a [real, i.e., lasting] utility is contradicted in dream [e.g., despite a supposedly real evening meal that satisfies hunger, one can then dream one is starving]. Therefore, by having a beginning and an end, they are taught (smṛta) to indeed exist falsely (mithyā).” (Māṇḍūkya Up. Kārikā 2.5 through 7).

‘कल्पयति आत्मना आत्मानम् आत्मा देवः स्व-मायया। सः एव बुध्यते भेदान् इति वेदान्त-निश्चयः’ इति (ManKa.2.12).
“The shining self imagines (kalpayati) itself by itself via its own māyā. It alone knows the different objects. This is the determination of the Vedāntas (i.e., Upaniṣads).” (Māṇḍūkya Up. Kārikā 2.12).

अ-भाव-प्रत्यय-आलम्बना स्व-काले विशेष-भाव-प्रत्यय-रहिता अ-विद्या-कारण-शरीर-अ-व्यक्त-रूपा वृत्तिः निद्रा नाम॥
Sleep (or Deep Sleep) is a state that relies on the absence of cognition, devoid of specific cognitive impressions at a particular time, and is the manifestation of ignorance in the form of one’s unmanifest-form (kāraṇa-śarīra) caused by ignorance. – [Vṛtti]

निद्रा इति ‘योगः अस्ति…न च अति-स्वप्न-शीलस्य’ इति (BhG.6.16).
“Yoga is not there for one who sleeps too much.” (Bh. Gītā 6.16).

‘यत्र सुप्तः न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत् सुषुप्तम्। सुषुप्त-स्थानः एकी-भूतः प्रज्ञान-घनः एव आनन्दमयः हि आनन्द-भुक् चेतो-मुखः प्राज्ञः तृतीयः पादः’ इति (ManU.5).
“Where the one who is asleep neither desires any object nor sees any dream, that is deep sleep. Whose world is the deep sleep, who has [therein] become one as pure cognition alone [without an object], who is peaceful as an enjoyer of the peace [of oneself] [via the absence of disturbance], who is the portal to the experience [of the other two worlds: dream and waking] – this one is [called] prājña and is the third quarter [of Om and of ātman].” (Māṇḍūkya Up. 5).

अनुभूत-विषय-अ-संप्रमोषः अन्य-वृत्ति-विषय-अनुरूप-प्रत्यादानं संस्कार-द्वारेण वृत्तिः स्मृतिः नाम॥
Memory is the mental state that involves the retention of experienced subjects without forgetting, and the retrieval of impressions in accordance with other mental activities, through the influence of past impressions (saṃskāras). – [Vṛtti]

अभ्यास-वैराग्याभ्याम् अभ्यासस्य वैराग्यस्य च द्वारेण तद्-निरोधः चित्त-वृत्ति-निरोधः (YS.3.50)॥
Through practice (abhyāsa) and detachment (vairāgya), the cessation of the (unhelpful) thoughts of the mind occurs (YS.3.50). – [Vṛtti]

अभ्यासेन इति ‘स्व-देहम् अरणि कृत्वा प्रणवं च उत्तर-अरणिम्। ध्यान-निर्मथन-अभ्यासाद् देवं पश्येत् निगूढवत्’ इति (SvetU.1.14).
“Making one’s mind the fire-making block of wood and praṇava (i.e., Om) the upper churning stick, by the repetition (abhyāsa) of churning which is contemplation (dhyāna), the shining self (deva) becomes evident, as though [previously] hidden within.” (Śvetāśvatara Up. 1.14).

‘आत्मानम् अरणिं कृत्वा प्रणवं च उत्तर-अरणिम्। ज्ञान-निर्मथन-अभ्यासात् पापं दहति पण्डितः’ इति (KaivU.1.11).
“Making one’s mind the fire-making block of wood and praṇava the upper churning stick, by the repetition (abhyāsa) of churning which is knowledge (jñāna), the wise burn their karma demerit.” (Kaivalya Up. 1.11).

‘मनो दुर्-निग्रहं चलम्। अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते’ इति (BhG.6.35).
“The mind is fleeting and difficult to master. But, O Arjuna, with repetition (abhyāsa) and with non-attachment (vairāgya), it is mastered.” (Bh. Gītā 6.35).

वैराग्येण इति ‘अ-विद्यायां बहुधा वर्तमानाः वयं कृत-अर्थाः इति अभिमन्यन्ति बालाः। यत् (=यस्मात् एवं) कर्मिणः न (तत्त्वं) प्रवेदयन्ति रागात् तेन आतुराः क्षीण-लोकाः च्यवन्ते’ इति (MunU.1.2.9).
“Continuing variously in ignorance, the immature boast ‘we have attained the goal.’ Since engaged in activities, they do not try to gain knowledge due to attachment (rāga). Suffering afflictions because of that, they fall back when [what it took to gain] their world (loka) [i.e., their human embodiment, heaven, etc.] is exhausted.” (Muṇḍaka Up. 1.2.9).

तत्र निरोधे, स्थितौ दृक्-स्व-रूप-अवस्थान-अर्थ-साधने यत्नः मानसः उत्साहः अभ्यासः नाम॥
In that state of cessation (of unhelpful thoughts), the effort of the mind, enthusiasm, and practice (abhyāsa) are directed towards staying in the true form of the seer, in the purpose of realizing the truth of one’s existence. – [Vṛtti]

सः अभ्यासः तु दीर्घ-काल-नैरन्तर्य-सत्-कार-आसेवितः यावत् पर्याप्तं निर्-अन्तरं योग-साधन-श्रद्धया आसेवितव्यः, तावत् दृढ-भूमिः अवस्थान-समाप्तिः, प्रज्ञा अ-विप्लवा इत्यर्थः (YS.2.26)॥
That practice (abhyāsa), when done with continuity and dedication over a long enough period of time, should be pursued with unwavering faith in the method until it becomes sufficiently firm and unbroken. Then, the stable foundation is established, the practice is completed, and wisdom becomes unshakable (YS.2.26). – [Vṛtti]

दृष्ट-अनुश्रविक-विषय-वितृष्णस्य लौकिक-अ-लौकिक-विषय-रागस्य वशी-कार-संज्ञा स्वा-तन्त्र्य-आख्या वैराग्यं नाम॥
Vairāgya (detachment) is the renunciation of attachment to both worldly and otherworldly objects, caused by the dispassion for objects experienced through direct perception and scriptural hearing. It is the control (the reins) over the passions, and is also known as self-sufficiency or independence. – [Vṛtti]

दृष्ट-विषय-वितृष्णस्य इति ‘ध्यायतः विषयान् पुंसः सङ्गः तेषु उपजायते। सङ्गात् सञ्जायते कामः कामात् क्रोधः अभिजायते॥ क्रोधाद् भवति सम्मोहः सम्मोहात् स्मृति-विभ्रमः। स्मृति-भ्रंशाद् बुद्धि-नाशः बुद्धि-नाशात् (पुमान्) प्रणश्यति’ इति (BhG.2.62–63).
“For a person who mentally dwells on objects, attachment to them arises; from attachment arises desire [i.e., requirements in order to be happy and anticipations of their fruition]; from [thwarted] anticipations arises anger; from anger is delusion [i.e., error in judgment]; from delusion is lapse of memory; from lapse of memory is lapse of intellect; from lapse of intellect [what distinguishes the human condition] the person is destroyed [i.e., the unique human opportunity to attain what is truly beneficial is completely wasted, and the person remains in saṃsāra (the life of unbecoming becoming)].” (Bh. Gītā 2.62–63).

अनुश्रविक-विषय-वितृष्णस्य इति ‘याम् इमां पुष्पितां वाचं प्रवदन्त्य् अ-विपश्चितः। वेद-वाद-रताः पार्थ न अन्यद् अस्ति इति वादिनः॥ काम-आत्मानः स्वर्ग-परा जन्म-कर्म-फल-प्रदाम्। क्रिया-विशेष-बहुलां भोग-ऐश्वर्य-गतिं प्रति’ इति (BhG.2.42–43).
“O Arjuna, the unwise – who remain engrossed in [the bulk of] the words of the Vedas [dealing with heaven-going, and gaining power, wealth, and progeny], arguing that there is nothing more, who are full of desires [i.e., requirements/anticipations] and who hold heaven as primary – they spout flowery discourse full of special rituals [directed] toward gaining power and objects of consumption, [but] yield [further] birth as a result of their actions.” (Bh. Gītā 2.42–43).

तद्-परं वैराग्य-प्रकृष्टं पुरुष-ख्यातेः गुण-पुरुष-विवेक-ज्ञानात् गुण-वैतृष्ण्यम् (YS.2.21)॥
The ultimate detachment (vairāgya) arises from the knowledge of the distinction between the Guṇas (modes of nature) and the Puruṣa (the self), and the dispassion (i.e. objectivity) for the Guṇas. This is attained through the realization of the true nature of the self (YS.2.21). – [Vṛtti]

गुण-वैतृष्ण्यम् इति ‘यः (देवः) च स्व-भावं (=प्रकृति-भावं) पचति विश्व-योनिः पाच्यान् च सर्वान् परिणामयेत् यः। सर्वम् एतद् विश्वम् अधितिष्ठति एकः गुणान् च सर्वान् विनियोजयेत् यः॥…गुण-अन्वयः (तु) यः (जीवः) फल-कर्म-कर्ता कृतस्य तस्य सः च उपभोक्ता। सः विश्व-रूपः त्रि-गुणः त्रि-वर्त्मा प्राण-अधिपः (एव) सञ्चरति स्व-कर्मभिः’ इति (SvetU.5.5 & 7).
“[The Lord, the deva] who is the source of the universe, who ripens itself [i.e., the prakṛti within it] [into manifestation], who matures all those fit to be matured [according to their karma], and who provides all the guṇas (constituents and their characteristics) – this one presides in this entire universe. …[Whereas] the [individual] who identifies with the guṇas, who takes oneself alone [instead of the Lord] as the creator and enjoyer of the results of that action, wanders [in saṃsāra] as every form [thus identified with] consisting of the three guṇas within the three paths [up to heavens, across to human births, or down to lower births], according to one’s own actions, ruling [only] one’s own life.” (Śvetāśvatara Up. 5.5 and 7).

पुरुष-ख्यातेः इति ‘सः ह उवाच गार्ग्यः, यः एव असौ आदित्ये पुरुषः एतम् एव अहं ब्रह्म उपासे इति, सः ह उवाच अजात-शत्रुः मा मा एतस्मिन् संवदिष्ठाः…’ इति (BrhU.2.1.2 … 2.1.20).
“Gārgya said, ‘That puruṣa who is in the sun [as its being] I worship as reality (brahman).’ Ajāta-satru replied, ‘No, do not talk about this [which I already know]’…” (Bṛhad-āraṇyaka Up. 2.1.2 …to end of the Chapter in 2.1.20).

‘सः वै अयं पुरुषः सर्वासु पूर्षु पुरिशयः न एनेन किञ्चन अनावृतं न एनेन किञ्चन अ-संवृतम्’ इति (BrhU.2.5.18).
“That indeed is puruṣa, who resides in the body (puri-śaya) in all compounds (purs) [i.e., in all bodies as their ruler and being]. There is nothing that is not covered by [i.e., included in] this [puruṣa].” (Bṛhad-āraṇyaka Up. 2.5.18).

वितर्क-विचार-आनन्द-अस्मिता-रूप-अनुगमात् आनन्द-सत्-स्व-रूप-द्वि-विषयोः अनुश्रुति-वितर्केन (YS.2.33–4) श्रुति-विचारेन (see comm. on YS.4.20) च द्वि-रूपाभ्याम् अनु-प्रत्यय-अभ्यासात् संप्रज्ञातः स-वितर्क-स-विचार-प्रज्ञातः नाम समाधिः॥
Samādhi with reasoning (sa-vitarka), via scriptural deliberation (vicāra) on bliss (ānanda) and on self-identity (asmitā), is called Samprajñāta where both the knowledge of bliss and the knowledge of one’s true nature are pursued. This is attained through listening to the teaching, reasoning, and reflecting on the two (bliss and one’s self). – [Vṛtti]

वितर्कः इति ‘आगमस्य अ-विरोधेन ऊहनं तर्कः उच्यते’ इति (Amṛta-nāda Up. 17)
“Reasoning not in opposition to scripture (āgama) is called tarka.” (Amṛta-nāda Up. 17).

आनन्दः इति ‘विज्ञानम् आनन्दं ब्रह्म, रातिः-दातुः पर-अयणम्, तिष्ठमानस्य तद्-विदः इति’ इति (BrhU.3.9.28.7).
“Reality (brahman) is knowledge (vijñāna) and fullness (ānanda), the ultimate goal of the one who gives oblation and of the one who abiding [therein] knows that [reality].” (Bṛhad-āraṇyaka Up. 3.9.28.7).

‘एषः अस्य परमः आनन्दः…एतस्य एव आनन्दस्य अन्यानि भूतानि मात्राम् उपजीवन्ति॥…सः एकः ब्रह्म-लोके आनन्दः यः च श्रोत्रियः अ-वृजिनः अ-काम-हतः, अथ एषः एव परमः आनन्दः, एषः ब्रह्म-लोकः, सम्राट् इति ह उवाच याज्ञवल्क्यः’ इति (BrhU.4.3.32-33).
“‘This is its limitless fullness (ānanda). The beings who [take themselves] as other (anya) survive upon a limited measure (mātra) of this fullness (ānanda). …That is the one complete (eka) fullness (ānanda) in the world of brahman, [which is the same fullness of] the one who is steeped in this teaching (śrotriya), who is without fault and untouched by desire (a-kāma-hata). Now this is the ultimate fullness (ānanda). This [fullness] is the world which is brahman, O king,’ said Yājñavalkya.” (Bṛhad-āraṇyaka Up. 4.3.32 and 33).

‘सत्यं ज्ञानम् अन्-अन्तं ब्रह्म’ इति (TaitU.2.1.1).
“Brahman is limitless[ness] (an-anta) reality (satya), knowledge (jñāna).” (Taittirīya Up. 2.1.1).

‘यद् वै तत् सुकृतं (=स्व-कृतम्)। रसः वै सः। रसं हि एव अयं लब्ध्वा आनन्दी भवति’ इति (TaitU.2.7.1).
“That indeed is the essence (rasa) [of everything, of names and forms], because having attained this essence (rasa) one is complete (ānandin).” (Taittirīya Up. 2.7.1).

‘स एकः ब्रह्मणः आनन्दः। श्रोत्रियस्य च अ-काम-हतस्य’ इति (TaitU.2.8.1.4).
“This is the one complete (eka) fullness (ānanda) of Lord Brahman, and of the one who is steeped in this teaching (śrotriya) and untouched by desire (a-kāma-hata).” (Taittirīya Up. 2.8.1).

‘आनन्दं ब्रह्मणः विद्वान्। न बिभेति कुतश्चन इति’ इति (TaitU.2.9.1).
“The one who knows the fullness of [i.e., who is] brahman does not fear of anything.” (Taittirīya Up. 2.9.1).

विराम-प्रत्यय-अभ्यास-पूर्वः संप्रज्ञात-समाधि-प्रत्यय-अभ्यास-पूर्वः सन् तद्-प्रत्यय-प्रतिरोधे संप्रज्ञात-जन्य-शमे सति अपि च संस्कार-शेषः पश्चात् अ-विद्या-बीज-जन्य-तनु-विच्छिन्न-आदि-व्यक्त-संस्कारवान् (YS.2.3–4) अन्यः अ-संप्रज्ञातः नाम समाधिः इत्यर्थः, तस्मात् अयं समाधिः अपि क्षणिकः एव न तु निर्-बीज-समाधिः (YS.1.51 & YS.3.8)॥
Before the practice of quietude of thought, there is the practice of the initial stages of samādhi, where there is still some resistance to the realization of that state. Even after the mental peace generated by the practice of samādhi, the impressions (saṃskāras) remain, and the root of ignorance continues, causing subtle impressions related to the body, mind, and the external world. This is called the A-samprajñāta samādhi, or the free of deliberation samādhi, which is different from the later seedless (nir-bīja) samadhi, which is a permanent state and free from all (self-ignorant) impressions (YS.2.3–4). Thus, this samādhi is temporary, not the seedless samādhi (YS.1.51 & YS.3.8). – [Vṛtti]

भव-प्रत्ययः संसार-चक्रे किम्-चिद्-जन्म-अनुगः अ-संप्रज्ञातः समाधिः वर्तते वि-देह-प्रकृति-लयानां किम्-चिद्-स्वर्गे देह-पतन-पश्चात् संप्रज्ञात-अभ्यासिकानां च प्रकृति-लये अ-वश्यं सर्व-जीवानां च॥
The notion of becoming (bhava-pratyaya) persists in the cycle of saṃsāra (the cycle of birth and death), leading to a certain birth in a form. The formless (a-samprajñāta) samādhi exists among those who are absorbed in the dissolution of bodiless nature (prakṛti) in some kind of heaven. After the fall from that state, the practitioners of samādhi who are absorbed in nature, must, without choice, return to the cycle of existence (saṃsāra) belonging to all beings. – [Vṛtti]

श्रद्धा-वीर्य-स्मृति-समाधि-प्रज्ञा-पूर्वकः अनुशासने श्रद्धा संवेगः मेधा च तद्-प्रत्यय-अभ्यास-जन्य-संप्रज्ञात-समाधिः च संप्रज्ञात-जन्य-अ-संप्रज्ञात-समाधिः च प्रज्ञायाः निर्-बीज-समाधिः च तैः योग-सिद्धिः इतरेषां इह एव मनुष्य-देहवताम्॥
For the rest of us (itareṣām) here itself, with trust in the teaching, tenacity, memory of the teaching, contemplation, and assimilated knowledge as the discipline foundation there is success in yoga (yoga-siddhi) leading to nir-bīja samādhi. – [Vṛtti]

श्रद्धा इति ‘यदा वै श्रद्दधाति अथ मनुते, न अ-श्रद्दधन् मनुते, श्रद्दधद् एव मनुते, श्रद्धा तु एव विजिज्ञासितव्या इति, श्रद्धां भगवः विजिज्ञासे इति॥ यदा वै निस्तिष्ठति अथ श्रद्दधाति, न अ-निस्तिष्ठन् श्रद्दधाति, निस्तिष्ठन् एव श्रद्दधाति, निष्ठा (=तत्परत्वं) तु एव विजिज्ञासितव्या’ इति (ChanU.7.19.1 & 20.1).
“‘When indeed one trusts (śraddadhāti), in this way one thinks. Not trusting, one does not [so] think. Trusting alone one thinks. So trust (śraddhā) itself is to be understood.’ – ‘Sir, I desire to know śraddhā.’ – ‘When indeed one is dedicated (nistiṣṭhati), in this way one trusts. Not dedicating [oneself], one does no trust. Dedicating alone one trusts. So dedication (niṣṭhā) itself is to be understood.’” (Chāndogya Up. 7.19.1 and 20.1).

चित्त-वृत्ति-निरोध-अर्थः समाधिः तीव्र-संवेगानाम् आसन्नः प्रतिष्ठितः॥
Samādhi, which is the quietude of the thoughts in the mind, succeeds when there is acute tenacity in this pursuit. – [Vṛtti]

तीव्र-संवेगानाम् इति ‘ब्रह्म-चर्यम् अ-हिंसां च अ-परिग्रहं च सत्यं च यत्नेन हे रक्षतः हे रक्षतः हे रक्षतः’ इति (Āruṇeya Up. 3).
“Commitment to study (brahma-cārya), non-violence, renunciation, and truthfulness – O may you always observe (rakṣataḥ) [these] with effort.” (Āruṇeya Up. 3).

तीव्रस्य मृदु-मध्य-अधि-मात्रत्वात्, ततः तारतम्यात् अपि विशेषः यत्न-भेदः॥
Due to varying intensity, from intense to moderate and weak, there is a difference in one’s effort. – [Vṛtti]

मात्रत्वात् इति ‘युक्तः कर्म-फलं त्यक्त्वा शान्तिम् आप्नोति नैष्ठिकीम्। अ-युक्तः काम-कारेण फले सक्तः निबध्यते’ इति (BhG.5.12).
“Giving up [the notion of control over] the result of action, the yogin attains a peace born of [the degree of] commitment; [whereas] not [committed to] yoga, attached to result(s) by the pressure of requirements, that one is bound.” (Bh. Gītā 5.12).

चित्त-वृत्ति-निरोधः अभ्यास-वैराग्याभ्यां प्रतिष्ठितः ईश्वर-प्रणिधानात् परम-पुरुष-ध्यानात् वा अपि॥
The quietude of (unhelpful) thoughts (citta-vṛtti-nirodha) is established through practice (abhyāsa) and detachment (vairāgya), or through surrender to the Lord (Īśvara-praṇidhāna) and meditation on the Ultimate Self (parama-puruṣa-dhyāna). – [Vṛtti]

ईश्वर-प्रणिधानात् इति ‘वीत-राग-भय-क्रोधाः मन्मयाः माम् उपाश्रिताः। बहवः ज्ञान-तपसा पूताः मद्-भावम् आगताः’ इति (BhG.4.10).
“Freed from longing, fear, and anger, having taken refuge in Me [by] being Me alone, and purified by the discipline that is knowledge – many have attained My nature [i.e., complete freedom].” (Bh. Gītā 4.10).

क्लेश-कर्म-विपाक-आशयैः पञ्च-क्लेशैः (YS.2.3–9) कर्मभिः कर्म-विपाक-फलैः कर्म-फल-बीज-आशयेन (YS.2.12 & YS.4.6–7) च अ-परामृष्टः अ-संस्पृष्टः पुरुष-विशेषः पुरुष-निर्देशः उत्तम-पुरुषः वा, न तु पुरुष-भेदः ‘न इह नाना अस्ति किञ्चन,’ ‘येन आवृतं नित्यम् इदं हि सर्वं, ज्ञः काल-कालः गुणी सर्व-विद् यः’ इति-आदि-बहु-श्रुतेः (BrhU.4.4.19, SvetU.6.2) ईश्वरः कैवल्य-स्व-रूप-पुरुषः॥
The Lord (Īśvara) – or the Ultimate Person (puruṣa-viśeṣa) – is characterized (viśeṣa) as untouched (a-parāmṛṣṭa) by the five afflictions (kleśas), and by action (karma) with its result (vipāka) and store-house (āśaya). This is the Ultimate Puruṣa – not just another or a special (viśeṣa) person – who is beyond all these. He is the one described in many scriptures as ‘There is no difference (separateness or diversity) whatsoever in It’ and ‘The one by whom all this is always enveloped, who is knowing (jña, the all) and knows everything (sarva-vid in detail), who is that which makes time time (kāla-kāla, the Lord of time), and who wields the guṇas (wields prakṛti)’ ( (BrhU.4.4.19, SvetU.6.2)). Īśvara is the Puruṣa who is the very nature of freedom (Kaivalya). – [Vṛtti]

ईश्वरः इति ‘समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्। विनश्यत्सु अ-विनश्यन्तं यः पश्यति सः पश्यति॥ समं पश्यन् हि सर्वत्र समवस्थितम् ईश्वरम्। न हिनस्ति आत्मना आत्मानं (=स्वेन एव स्वम्) ततः याति परां गतिम्’ इति (BhG.13.27–28).
“The one who sees the Lord [Me] as remaining the same in all beings, and as not being destroyed among those [bodies] being destroyed – that one [alone] sees. Because, seeing [Me] the Lord as remaining the same (sama) everywhere [as the self of all], one does not by oneself [i.e., through the mind] destroy [i.e., lose sight of] the self [since that self is the all-pervasive Me] and, hence, attains the ultimate end [i.e., the end of saṃsāra].” (Bh. Gītā 13.27 and 28).

तत्र ईश्वरे निर्-अतिशयं सर्व-ज्ञ-बीजं सर्व-ज्ञ-शक्तिः (MunU.1.1.9), सर्व-ज्ञातृत्वं (YS.3.49) चिति-शक्तिः (YS.4.34)॥
There, in Īśvara (the Ultimate Puruṣa), there is the ultimate seed of all knowledge, the power of all-knowing (MunU.1.1.9), the nature of being all-knowing (YS.3.49), and the power of pure consciousness (YS.4.34). – [Vṛtti]

सर्वज्ञः इति ‘एषः सर्व-ईश्वरः एषः सर्वज्ञः एषः अन्तर्-यामी एषः योनिः सर्वस्य प्रभव-अप्ययौ हि भूतानाम्’ इति (ManU.6).
“This is the Lord of all. This is the knower of all (sarva-jña). This is the ruler within (antar-yāmin). This is the womb (yoni), the source, and resolution of all beings.” (Māṇḍūkya Up. 6).

सः ईश्वरः पूर्वेषां गुरूणाम् अपि प्राणिनाम् अपि गुरुः चिति-शक्ति-रूपेण ‘अन्तर्-यामी’ सन् (ManU.6) कालेन अन्-अवच्छेदात् ‘काल-कालः’ इति काल-स्व-रूपतया (SvetU.6.2)॥
He, Īśvara, is also the Guru of all the previous teachers and living beings. As the embodiment of pure consciousness (citi-śakti), He is the ‘inner controller’ (antar-yāmī) (ManU.6). Being beyond time, He is referred to as ‘the time of time’ (Kāla-Kāla), representing the very nature of time itself (SvetU.6.2). – [Vṛtti]

गुरुः इति ‘इमं विवस्वते योगं प्रोक्तवान् अहम् अव्ययम्’ इति (BhG.4.1).
“I [Kṛṣṇa, as the Lord] taught [in the beginning] this unchanging yoga to Vivasvat (the sun deity).” (Bh. Gītā 4.1).

कालेन अन्-अवच्छेदात् इति ‘पुरुषः एव इदं सर्वम्। यद् भूतम् यद् च भव्यम्। उत अ-मृतत्वस्य ईषानः’ इति (PurSuk.2, Rg Veda 10.90.2).
“All this is puruṣa alone – whatever was and will be. It is the Lord of immortality.” (Puruṣa Sūkta, Ṛg Veda 10.90.2).

‘तद् एतद् ब्रह्म अ-पूर्वम् अन्-अपरम् अन्-अन्तरम् अ-बाह्यम्, अयम् आत्मा ब्रह्म सर्व-अनुभूः इति अनुशासनम्’ इति (BrhU.2.5.19).
“That very reality (brahman) is without a prior and without a posterior, without an inside and without an outside. This reality (brahman) is the self (ātman) who experiences all (sarva-anubhū) [i.e., who according to their form exists as all]. This is the traditional teaching (anuśāsana).” (Bṛhad-āraṇyaka Up. 2.5.19).

‘(तद् परं ब्रह्म) ज्ञानं ज्ञेयं ज्ञान-गम्यं हृदि सर्वस्य विष्ठितम्’ इति (BhG.13.17).
“[This limitless reality (brahman)] is knowledge (jñāna), what is to be known, and the result to be attained by knowledge. It abides in the center (hṛd) of everything [and is to be known in this intellect].” (Bh. Gītā 13.17).

‘सः ह उवाच यद् ऊर्ध्वं गार्गि दिवः यद् अवाक् पृथिव्याः यद् अन्तरा द्यावा-पृथिवी इमे यद् भूतं च भवच् च भविष्यच् च इति आचक्षते आकाशे तद् ओतं च प्रोतं च’ इति (BrhU.3.8.4).
“He [Yājña-valkya] replied, ‘In space (ākāśa) [alone] is woven warp (ota) and woof (prota) [i.e., lengthwise and crosswise] [all] this, O Gārgī, which is above the heavens, below the earth, between the heavens and earth, and which they call the past, the present, and the future.’” (Bṛhad-āraṇyaka Up. 3.8.4).

‘मद्-स्थानि सर्व-भूतानि न च अहं तेषु अवस्थितः॥ न च मद्-स्थानि भूतानि…भूत-भृत् न च भूत-स्थः मम आत्मा भूत-भावनः’ इति (BhG.9.4–5).
“All beings exist in [i.e., are because of] Me, but I am not in [i.e., because of] them. [Yet] [as separate] beings they do not exist in Me. My self (ātman) produces [all] things [all names and forms], sustains [all] things, but does not exist in [i.e., is not dependent upon] these things.” (Bh. Gītā 9.4 and 5).

तस्य ईश्वरस्य वाचकः प्रणवः ओम्-कारः॥
The name of Īśvara is the primordial sound ‘Om’ (A-U-M). – [Vṛtti]

प्रणवः इति ‘प्रणवं हि ईश्वरं विद्यात् सर्वस्य हृदये स्थितम्। सर्व-व्यापिनम् ओंकारं मत्वा धीरः न शोचति’ इति (ManKa.1.28).
“Know praṇava (i.e., Om) to be the Lord (Īśvara), present in the intellect of all. Knowing Om as the all-pervasive (Lord), the wise person does not grieve.” (Māṇḍūkya Up. Kārikā 1.28).

‘न अन्तः-प्रज्ञं न बहिः-प्रज्ञं न उभयतः-प्रज्ञं न प्रज्ञान-घनं न प्रज्ञं न अ-प्रज्ञम्। अ-दृश्यम् अ-व्यवहार्यम् अ-ग्राह्यम् अ-लक्षणम् अ-चिन्त्यम् अ-व्यपदेश्यम् एक-आत्म-प्रत्यय-सारं प्रपञ्च-उपशमं शान्तं शिवम् अ-द्वैतं चतुर्थं मन्यन्ते सः आत्मा सः विज्ञेयः’ इति (ManU.7).
“They know the [so called] fourth [quarter of Om and of ātman] to be neither conscious of the internal [i.e., mind and the dream world], the external [i.e., external objects and the waking world] nor in between, nor a pure cognition alone (prajñāna-ghana) [without an object in deep sleep], neither conscious nor non-conscious, neither seen, acted upon nor graspable, neither inferred, thought about nor describable [since] it is the essence of the cognition of the one self [in all three experiences of waking, dream, and deep sleep], in whom the universe resolves, peaceful and pleasing (śāntam śivam) [because it is] without a second. That is the self (ātman). That is what is to be known.” (Māṇḍūkya Up. 1.7).

तद्-जपः ओम्-कार-जपः तद्-अर्थ-भावनम् ओम्-कार-अर्थ-श्रुति-व्याख्यान-ध्यानं च॥
That practice (japa) involves the repetition of ‘Om’ (Om-kāra japa), the meditation on its meaning (artha-bhāvana), and the listening to and contemplation of the meaning of ‘Om’ as explained in the scriptures. – [Vṛtti]

ततः ओम्-कार-ध्यानस्य प्रत्यक्-चेतन-अधिगमः आत्म-स्व-रूप-ज्ञानम् अपि अन्तराय-अ-भावः ज्ञान-प्रतिबन्ध-रूप-अन्तराय-नाशः च॥
From that repetition of Om-kāra and its contemplation, one comes to know the true nature of the conscious being at the center of oneself, and there is removal of the obstacles to knowledge, in the form of mental impurities (jñāna-pratibandhas). – [Vṛtti]

प्रत्यक्-चेतनम् इति ‘कश्चिद् धीरः प्रत्यग्-आत्मानम् ऐक्षद् आवृत्त-चक्षुः (=न हि बाह्य-विषय-आलोचन-परत्वम्) अ-मृतत्वम् इच्छन्’ इति (KathU.2.1.1).
“The one discriminating person, seeking freedom from death, who had directed the attention within [i.e., sought in terms of knowledge instead of possessions] came to know [as clear as seeing] (aikṣat) the self within (pratyak-ātman).” (Kaṭha Up. 2.1.1).

अन्तराय-अ-भावः इति ‘चतुर्-विधा भजन्ते मां जनाः सु-कृतिनः अर्जुन। आर्तः जिज्ञासुः अर्थ-अर्थी ज्ञानी च भरत-ऋषभ॥ तेषां ज्ञानी नित्य-युक्तः एक-भक्तिः विशिष्यते। प्रियः हि ज्ञानिनः अत्यर्थम् (=अतिशयेन) अहं सः च मम प्रियः॥ उदाराः सर्वे एव एते ज्ञानी तु आत्मा एव मे मतम्। आस्थितः सः हि युक्त-आत्मा माम् एव अन्-उत्तमां गतिम्’ इति (BhG.7.16–18).
“Fourfold are the people who do adaptive action and who seek Me, O Arjuna. [These four kinds of bhaktas (devotees) are] the one who is seized by trouble, the one who requires security, the one who wants to know [Me], and the jñānin (one who knows) [Me], O Arjuna. Among them, the jñānin – who is always united [in Me] and whose worship (bhakti) is of the one [Lord as everything] – is distinguished, because I [the self of all] am totally beloved to that jñānin and that one is [totally] beloved to Me. All [four] indeed are exalted, but the jñānin is ātman (Myself) alone. That is My vision. Because that one, whose mind is absorbed [in Me], has attained the goal that is but Me, beyond which there is none.” (Bh. Gītā 7.16 through 18).

‘प्रशान्त-आत्मा (=प्रशान्त-मनाः) विगत-भीः ब्रह्म-चारि-व्रते स्थितः। मनः संयम्य मद्-चित्तः युक्तः आसीत मद्-परः’ इति (BhG.6.14).
“Being of clear mind, without fear, and firm in one’s vow of seeking brahman [i.e., brahma-cārya], mastering the mind – may the yogin sit, thinking of Me [through My teaching], having Me as the ultimate.” (Bh. Gītā 6.14).

‘ब्रह्म-विद् आप्नोति परम्।…सत्यं ज्ञानम् अन्-अन्तं ब्रह्म। यः वेद निहितं गुहायां परमे व्योमन् (=परमे व्योम्नि)। सः अश्नुते सर्वान् कामान् सह’ इति (TaitU.2.1.1).
“The knower of brahman obtains the ultimate. …Brahman is limitless reality-consciousness. The one who knows the one existing [as though] hidden (nihita) in the intellect (guhā), in this limitless space [i.e., in this limitless expanse that lights up all thought therein], satisfies at once all desires.” (Taittirīya Up. 2.1.1).

‘तत् (सत्-ब्रह्म) त्वम् असि’ इति (ChanU.6.8.7…).
“That [brahman] you are.” (Chāndogya Up. 6.8.7…).

‘तद् इदम् अपि एतर्हि यः एवं वेद अहं ब्रह्म अस्मि इति सः इदं सर्वं भवति’ इति (BrhU.1.4.10).
“So even now the one who knows ‘I am brahman,’ that one is all this [universe].” (Bṛhad-āraṇyaka Up. 1.4.10).

व्याधि-स्त्यान-संशय-प्रमाद-आलस्य-अ-विरति-भ्रान्ति-दर्शन-अ-लब्ध-भूमिकत्व-अन्-अवस्थितत्वानि व्याधिः स्त्यानं संशयः प्रमादः आलस्यम् अ-विरतिः भ्रान्ति-दर्शनम् अ-लब्ध-योग-भूमिकत्वं तद्-भूमिकत्व-अन्-अवस्थितत्वं च नव चित्त-विक्षेपाः ते अन्तरायाः प्रतिबन्धाः नाम॥
Disease, dullness, doubt, inattention, laziness, lack of dispassion, erroneous understanding, inability to attain success of yoga, and not attaining success at the stages in one’s progress in yoga, and lack of stability at various stages of progress one has made in yoga – these are the distractions of the mind, known as antarāyas (obstacles or hindrances). – [Vṛtti]

दुःख-दौर्-मनस्य-अङ्गम्-एजयत्व-श्वास-प्रश्वासाः चित्त-दुःखं च चित्त-दुस्-स्थ-भावं च देह-अङ्ग-वेपथुः च यस्मात् चञ्चल-अपानाः चञ्चल-प्राणाः च ते विक्षेप-सह-भुवः चित्त-विक्षेपैः सह प्रवर्तमानाः॥
Arising together with these mental distractions are sorrow, despair, and unsteady inhalation and exhalation causing agitation to the body. – [Vṛtti]

तद्-प्रतिषेध-अर्थम् अन्तराय-क्षय-अर्थम् एक-तत्त्व-अभ्यासः ईश्वर-एक-परम-तत्त्व-अर्थ-साधन-यत्नः॥
For the purpose of preventing those disturbances and removing obstacles, the practice of keeping the mind on the one reality (eka-tattva) is the effort to understand the meaning of the ultimate, singular reality, which is Īśvara. – [Vṛtti]

मैत्री-करुणा-मुदित-उपेक्षाणां सुख-दुःख-पुण्य-अ-पुण्य-विषयाणां सुखि-मैत्री दुःखि-करुणा पुण्यवत्-मुदिता अ-पुण्यवत्-उपेक्षा (cf. YS.3.23) च तेषां भावनातः ध्यानात्, मैत्री-आदिं भावयेत् इति तस्मात् चित्त-प्रसादनम् अन्तःकरण-शुद्धिः॥
Through the meditation on and cultivation of goodwill (maitrī) towards the joyful, compassion (karuṇā) towards the sorrowful, approval (muditā) towards the meritorious, and allowance (upekṣā) towards the non-meritorious – one achieves mental clarity, which is steadiness of the mind. – [Vṛtti]

चित्त-स्थैर्यं प्रच्छर्दन-विधारणाभ्यां बाह्य-अभन्तर-स्तम्भैः वा अपि प्राणस्य (YS.2.50)॥
Steadiness of the mind is also through controlling the movement and the outward and inward retention of the breath (prāṇa) (YS.2.50). – [Vṛtti]

प्राणस्य इति ‘प्राणान् प्रपीड्य इह संयुक्त-चेष्टः क्षीणे प्राणे नासिकया उच्छ्वसीत। दुष्ट-अश्व-युक्तम् इव वाहम् एनं विद्वान् मनः धारयेत अ-प्रमत्तः’ इति (SvetU.2.9).
“Restraining the organs of acting and sensing (the prāṇas), [thus] whose activities are disciplined, one should [sit and gently] breathe through the nostrils when one’s activity has diminished. Without indifference, the informed one should hold this mind, like it was the reins attached to unruly horses [i.e., the organs].” (Śvetāśvatara Up. 2.9).

यतः श्रुति-आचार्य-उपदेश-विषयवती (YS.1.39 अपेक्ष्य) वा अपि ध्यान-प्रवृत्तिः उत्पन्ना, ततः मनसः स्थिति-निबन्धनी चित्त-स्थैर्यम्॥
Also from following the mental pursuit of contemplation having but one object (viṣayavatin) based on the teachings of the scriptures or the guidance of a teacher leads to steadiness of the mind. – [Vṛtti]

यतः वि-शोका शोक-रहितं चैतन्य-ज्योतिः अस्याः सा वा अपि ज्योतिष्मती हृद्-पुण्डरीके बुद्धौ चैतन्य-ज्योतिः अस्याः सा तद्-ध्यान-प्रवृत्तिः उत्पन्ना, ततः चित्त-स्थैर्यम्॥
Also from the pursuit of contemplation based upon the light (jyotiṣmatī) of consciousness which is free from sorrow (vi-śokā) that shines in the heart-lotus, the intellect, arises steadiness of the mind. – [Vṛtti]

ज्योतिष्मती इति ‘अथ यद् अतः परः दिवः ज्योतिः दीप्यते विश्वतः पृष्ठेषु सर्वतः पृष्ठेषु अन्-उत्तमेषु उत्तमेषु लोकेषु इदं वाव तद् यद् इदम् अस्मिम् अन्तः पुरुषे ज्योतिः’ इति (ChanU.3.13.7).
“Now, the light (jyotis) which shines above this heaven, in the highest and unsurpassed regions above the universe, above all, is indeed this very same light within the person.” (Chāndogya Up. 3.13.7).

‘ज्योतिषाम् अपि तद् ज्योतिः तमसः परम् उच्यते’ इति (BhG.13.17).
“It is the light of lights [i.e., the solely self-revealing conscious being by which even the sun is revealed] said to be beyond darkness [or ignorance, as it reveals both].” (Bh. Gītā 13.17).

वि-शोका इति ‘न अस्य (देहस्य) जरया एतद् (अन्तर्-आकाशः ब्रह्म) जीर्यति, न वधेन अस्य हन्यते। एतत् सत्यं ब्रह्म-पुरम्, अस्मिन् कामाः समाहिताः॥ एषः आत्मा अपहत-पाप्मा वि-जरः वि-मृत्युः वि-शोकः वि-जिघत्सः अ-पिपासः सत्य-कामः सत्य-सङ्कल्पः’ इति (ChanU.8.1.5).
“By the aging of that [body], this [‘space within the heart,’ brahman] does not age. By the destruction of that, this is not destroyed. This is the true city of brahman [i.e., the true body not other than brahman]. In this are placed [all] desires. This is ātman not affected by painful results, free of aging, free of death, free of sorrow (vi-śoka), free of hunger and thirst, [in which reality] desire and choice are realized.” (Chāndogya Up. 8.1.5).

‘हृद्-पुण्डरीकं वि-रजं वि-शुद्धं विचिन्त्य, मध्ये (च) वि-शोदं वि-शोकं (परम-ईश्वरं विचिन्त्य)’ इति (KaivU.1.6).
“Contemplating [until] the lotus like heart (hṛd-puṇḍarīka) (i.e., the open, mature mind arisen from the mundane mire) is free of agitation and pure, [then] madhye (within that) upon the bright one (vi-śada), free of sorrow (vi-śoka) [the Lord (Parameśvara)].” (Kaivalya Up. 1.6).

यावत् वीत-राग-विषयं सर्व-विषयेषु रागाः विगताः अस्य वा अपि चित्तं, तावत् चित्त-स्थैर्यम्॥
To the extent the mind loses its attachment (identity) to any and all objects, to that extent the mind remains steady. – [Vṛtti]

वीत-रागम् इति ‘सम्प्राप्य एनम् ऋषयः ज्ञान-तृप्ताः कृत-आत्मानः वीत-रागाः प्रशान्ताः। ते सर्व-गं सर्वतः प्राप्य धीराः युक्त-आत्मानः सर्वम् एव आविशन्ति’ (MunU.3.2.5).
“Having completely attained this [brahman], the sages were satisfied in knowledge. Their mind being prepared, they were free of attachments (vīta-rāga) and naturally cheerful. Having gained everywhere the all-pervasive and [always] united in [contemplation of the limitless] ātman, those wise ones become everything!” (Muṇḍaka Up. 3.2.5).

यतः चित्तं स्वप्न-निद्रा-ज्ञान-आलम्बनम् ओम्-कार-ध्याने त्रि-आवस्था-श्रुति-ज्ञान-आश्रयं वा अपि, ततः चित्त-स्थैर्यम्॥
From which, when the mind, through the scriptural teaching on the three states of experience particularly of dreams and sleep, gains that knowledge while contemplating ‘Om’-kāra – from that the mind attains steadiness. – [Vṛtti]

ज्ञान-आलम्बनम् इति ‘सर्वे वेदाः यत् पदम् आमनन्ति तपांसि सर्वाणि च यद् वदन्ति। यद् इच्छन्तः ब्रह्म-चर्यं चरन्ति तत् ते पदं संग्रहेण ब्रवीमि ओम् इति एतत्॥…एतद् आ॒लम्बनं श्रेष्ठम् एतद् आलम्बनं परम्। एतद् आलम्बनं ज्ञात्वा ब्रह्म-लोके महीयते’ इति (KathU.1.2.15 & 17).
“The abode (pada) which all the Vedas proclaim, which all prayerful disciplines speak, and desiring which they take to a life of seeking brahman, that abode I tell to you in brief is this Om [i.e., what has Om as its indicating symbol]. …This basis (ālambana) [i.e., āśraya, what one seeks refuge in] is the best, this basis is the ultimate. Knowing this basis [and thus being brahman] one becomes exalted [absolutely] in the world that is brahman (brahma-loka) [or, relatively, in the highest heaven called brahma-loka].” (Kaṭha Up. 1.2.15 and 17).

‘न नरेण अ-वरेण प्रोक्तः एषः सु-विज्ञेयः बहुधा चिन्त्यमानः। अन्-अन्य-प्रोक्ते गतिः अत्र न अस्ति’ इति (KathU.1.2.8).
“(Though) contemplating (cintyamāna) a lot, one finds this ātman explained by an inferior teacher difficult to know. When taught by one who knows it as himself (an-anya), there is no going wrong (gati).” (Kaṭha Up. 1.2.8).

स्वप्न-ज्ञानम् इति ‘तस्य वै एतस्य पुरुषस्य द्वे एव स्थाने भवतः, इदं (भवत्-जन्म) च पर-लोक-स्थानं (शरीरादि-भूत-जन्मानि) च, सन्ध्यं तृतीयं स्वप्न-स्थानं, तस्मिन् सन्ध्ये स्थाने तिष्ठन् एते उभे स्थाने पश्यति इदं च पर-लोक-स्थानं च। अथ यथा-आक्रमः अयं पर-लोक-स्थाने भवति तम् (कर्म) आक्रमम् आक्रम्य उभयान् पाप्मनः आनन्दान् च पश्यति, सः यत्र प्रस्वपिति, अस्य लोकस्य सर्व-अवतः मात्राम् अपादाय स्वयं (स्थूल-शरीरं) विहत्य, स्वयं (स्वप्न-शरीरं) निर्माय, स्वेन भासा (वासना-आत्मक-अन्तःकरण-वृत्ति-प्रकाशेन) स्वेन ज्योतिषा प्रस्वपिति, अत्र अयं पुरुषः (आत्मा) स्वयं ज्योतिः भवति’ इति (BrhU.4.3.9).
“[Yājña-valkya replied to King Janaka:] Indeed that person (puruṣa) has only two abodes, this [life] and the other world [all other past and future lives]. Dream, a third, is their junction. Residing in that junction abode he sees both those abodes, this and the other life. Now, whatever brings one into the other life he takes that [karma] and experiences sorrows and joys. When he dreams, he takes a little of this supportive world, abandons his own [physical body], creates himself [a dream body], and dreams as his own luster [dream] by his own light (jyotis). Here, the person is his own light.” (Bṛhad-āraṇyaka Up. 4.3.9).

यथा-अभिमत-ध्यानात् यथा-स्व-इष्टे अ-क्लिष्ट-विषये ध्यानात् वा अपि चित्त-स्थैर्यम्॥
Also from contemplation on what one likes, as long as it can be helpful, the mind attains stability. – [Vṛtti]

तद्-अभ्यासानां फलम् आह – परम-अणु-परम-महत्त्व-अन्तः अति-सूक्ष्म-विषय-आदिः आ लिङ्गमात्र-नाम-महत्त्व-विषयात् (YS.2.19) अस्य चित्तस्य वशी-कारः सर्व-दृश्येषु वैराग्य-रूपः (YS.1.15)॥
The result of such practices is described as follows: from contemplation on the extent of experience from the most subtle (aṇu) to the most vast (mahattva), from their essence to their fullest manifestation - this mastery of the mind leads to detachment (objectivity) in all experiences, which manifests as vairāgya (dispassion) in all perceptions (YS.1.15, YS.2.19). – [Vṛtti]

वशी-कारः इति ‘यः तु आत्म-रतिः एव स्याद् आत्म-तृप्तः च मानवः। आत्मनि एव च सन्तुष्टः तस्य कार्यं न विद्यते॥ न एव तस्य कृतेन अर्थः न अ-कृतेन इह कश्चन। न च अस्य सर्व-भूतेषु कश्चिद् अर्थ-व्यपाश्रयः’ इति (BhG.3.17–18).
“Whereas, the person who would find pleasure within the self alone, be satisfied with the self, and be contented in the self alone – that one has nothing [yet] to be done. For that [person] in this world, there is, indeed, no goal by doing, nor by not doing. Nor for that one is there any dependence for [any] thing towards any being.” (Bh. Gītā 3.17 and 18).

क्षीण-वृत्तेः रजस्-तमस्-जनित-क्लेश-वृत्ति-क्षयः अस्य योगिनः, अभिजातस्य नित्य-निर्-दोष-स्व-रूपस्य इव मणेः स्फटिकस्य, ग्रहीतृ-ग्रहण-ग्राह्येषु विषयेषु तद्-स्थ-तद्-अञ्जनता ग्रहीतृ-आदि-स्थ-यद्-यद्-रूपस्य स्व-रूप-अ-परित्यागेन अपि तद्-रूपस्य दर्शनता समापत्तिः संप्रज्ञात-समाधिः इत्यर्थः॥
The reduction of the afflictive tendencies caused by the predominance of rajas (agitation) or tamas (ignorance) is attained by this yogī, just as a crystal, which is inherently pure and flawless, reveals or reflects the form of the objects it is in contact with, without altering its own true nature. In this way, the yogī, through the renunciation of his or her attachment to the objects of perception, attains the perception of those objects without being influenced by them, leading to samprajñāta samādhi (a form of samādhi with clear awareness). – [Vṛtti]

तत्र चतुर्-विध-समापत्तौ प्रत्यक्ष-अनुमान-प्रमाण-विषयेषु शब्द-अर्थ-ज्ञान-विकल्पैः (YS.3.17) सङ्कीर्णा नाम च वस्तु (अस्मिता इत्यर्थः YS.1.17, 3.14 & 4.14) च तद्-रूप-वृत्तिः च, यथा ‘इदं घटः अस्ति’ इति तत्र ‘घटः’ इति नाम च ‘अस्ति’ इति वस्तु एव अर्थः च ‘इदम्’ इति तद्-रूप-वृत्तिः च, तेषां विकल्पित-भेद-स्मृतेः स-सन्निधिः इत्यर्थः स-वितर्का नाम प्रथमा समापत्तिः॥
In the four types of samāpatti (meditative absorption with reasoning), the first stage is called sa-vitarkā samādhi which concerns the objects of direct perception, inference, and proof (pratyakṣa-anumāna-pramāṇa) mixed up with one’s imagination (vikalpa) on their names and ideas (YS.3.17), such as, contemplation on ‘I-ness’ (asmitā), etc. (YS.1.17, 3.14 & 4.14). The thought reflects the nature of its object itself, as in the example ‘This is a pot,’ where the word ‘pot’ and the idea of existence (‘is’) are joined along with the form of the present object (‘this’). But in such a process, the memory of different imaginations on them can be juxtaposed. – [Vṛtti]

प्रत्यक्ष-अनुमान-प्रमाण-विषयेषु स्मृति-परिशुद्धौ विकल्पित-भेद-स्मृति-परिशुद्धौ सतां स्व-रूप-शून्या इव यदि अपि भेद-वासना-बुद्धिः तिष्ठति, भेद-कल्पना-स्मृतिः सु-अल्प-कालं गलिता अस्याः सा इत्यर्थः अर्थमात्र-निर्भासा अस्मितामात्र-दर्शनता निर्-वितर्का नाम द्वितीया समापत्तिः॥
The second samāpatti is called nir-vitarkā samādhi (meditative absorption, without reasoning) which concerns the objects of direct perception, inference and proof (pratyakṣa-anumāna-pramāṇa), freed of one’s memory with their different imaginations, as though empty of its own form (like a clear crystal). Even if the idea still has some subtle tendency towards differentiation, the perception of distinction fades away after a short time. This is where only the essence or meaning remains, only the perception of ‘I’, of ‘Is-ness’. – [Vṛtti]

एतया एव यथा प्रत्यक्ष-अनुमान-प्रमाण-विषया समापत्तिः स-वितर्का निर्-वितर्का च, तथा स-विचारा निर्-विचारा च नाम सूक्ष्म-विषया विचार्य-श्रुति-प्रमाण-विषया व्याख्याता तृतीया चतुर्था च समापत्तिः॥
Just as sa-vitarkā (with reasoning) samāpatti and nir-vitarkā (without reasoning) samāpatti are related to the objects of direct perception, inference, and proof, in the same way, sa-vicārā samāpatti (with inquiry) and nir-vicārā (without inquiry) samāpatti (meditative absorption without contemplation) are related to subtle objects, based on reasoning and scriptural knowledge. These then are the third and fourth types of samāpatti. – [Vṛtti]

सूक्ष्म-विषया इति ‘अर्जुन: उवाच। पश्यामि देवान् तव देव देहे सर्वान् तथा भूत-विशेष-सङ्घान्। ब्रह्माणम् ईशं कमल-आसन-स्थम् ऋषीन् च सर्वान् उर-गान् च दिव्यान्॥ अन्-एक-बाहु-उदर-वक्त्र-नेत्रं पश्यामि त्वां सर्वतः अन्-अन्त-रूपम्। न अन्तं न मध्यं न पुनः तव आदिं पश्यामि विश्व-ईश्वर विश्व-रूप॥’ इति (BhG.11.15–16).
“Arjuna said: ‘O Lord, I see in Your body all the deities and hosts of different types of beings, Lord Brahmā seated in the lotus [i.e., in Brahma-loka within the lotus-like universe], [and] all the sages and celestial serpents. I see You as having countless [bodies with] arms, bellies, mouths and eyes – whose forms are endless in all directions. And I see not Your end, nor middle, nor beginning, O Lord of the Universe whose form is the universe.’” (Bh. Gītā 11.15 and 16).

सूक्ष्म-विषयत्वम् अति-इन्द्रिय-श्रुति-प्रमाण-विषयत्वं च अ-लिङ्ग-पर्यवसानम् अति-सूक्ष्म-विषय-आदि आ लिङ्गमात्र-विषयात् (YS.2.19), न तु आ अ-लिङ्गात् अ-लिङ्ग-प्रकृतेः विषय-अ-योग्यत्वात्॥
The subtle nature of objects, the objects of perception beyond the senses reaches up to that which lacks any sign (a-liṅga) (YS.2.19), but not the a-liṅga, the unmanifest, itself, because thought has no capability (yogyatva) there. – [Vṛtti]

सूक्ष्म-विषयत्वम् इति ‘बृहत् च तद् दिव्यम् अ-चिन्त्य-रूपं सूक्ष्मात् च॑ तत् सू॒क्ष्मतरं विभाति। दूरात् सु-दूरे तद् इह अन्तिके च पश्यत्सु इह एव निहितं गुहायाम्’ इति (MunU.3.1.7).
“That limitless (bṛhat) [i.e., brahman] is the shining one [that lights up everything], not available as a form of thought, [yet] variously reveals [itself] as the subtlest (sūkṣmatara) of the subtle [in each and every thought]. Existing very far from what is remote [in terms of distance or time] and close to [i.e., closer than] here [i.e., than every thought right now], it exists [as though] hidden (nihita) here itself in the conscious intellect.” (Muṇḍaka Up. 3.1.7).

‘मायां तु प्रकृतिं विद्यात् मायिनं च मह-ईश्वरम्’ इति (SvetU.4.10).
“Whereas one should know māyā as mother nature (prakṛti), and the limitless Lord as having māyā within.” (Śvetāśvatara Up. 4.10).

‘दैवी हि एषा गुणमयी मम माया दुर्-अत्यया। माम् एव ये प्रपद्यन्ते मायाम् एतां तरन्ति ते’ इति (BhG.7.14).
“Because, this My (devī) māyā – in the form of the [three] guṇas and coming from [Me] the Lord – is difficult to cross. [Therefore, giving up all else in māyā,] those who seek only Me [as themselves] cross over this māyā.” (Bh. Gītā 7.14).

‘यद् एव साक्षाद् अ-परोक्षाद् ब्रह्म…एषः ते आत्मा सर्व-अन्तरः।…न दृष्टेः द्रष्टारं पश्येः, न श्रुतेः श्रोतारं शृणुयाः, न मतेः मन्तारं मन्वीथाः, न विज्ञातेः विज्ञातारं विजानीयाः’ इति (BrhU.3.4.2).
“The brahman which is immediate (sākṣāt) [as the witness] and not remote (a-parokṣāt) [as the one non-dual reality] …is this your self (ātman) that is within all. …You cannot see the witness (draṣṭṛ) of all that is seen, cannot hear the hearer of all that is heard, cannot think of the thinker of all that is thought, nor can you know the knower of all that is known.” (Bṛhad-āraṇyaka Up. 3.4.2).

ताः चतुर्-विध-समापत्तयः एव स-बीजः स-अ-विद्या-कल्पित-भिन्न-विषय-आलम्बनः समाधिः (cf. YS.1.51)॥
These four types of samāpatti are all sa-bīja (with seed) samādhi, as they are based on different objects imagined through ignorance (a-vidyā) (cf. YS.1.51). – [Vṛtti]

स-बीजः इति ‘ये तु एतद् अभ्यसूयन्तः न अनुतिष्ठन्ति मे मतं (=अनुशासनम्)। सर्व-ज्ञान-विमूढान् तान् विद्धि नष्टान् अ-चेतसः’ इति (BhG.3.32).
“Whereas, those who are cynical, who do not follow this, My teaching, know them – who are [thus] variously confused in all [other areas of] knowledge [because they do not know who the ‘I’ is] and lacking discernment – as lost.” (Bh. Gītā 3.32).

‘द्वे विद्ये वेदितव्ये इति ह स्म यद् ब्रह्म-विदः वदन्ति परा च एव अ-परा च॥ तत्र अ-परा ऋग्-वेदः यजुर्-वेदः साम-वेदः अथर्व-वेदः शिक्षा कल्पः व्याकरणं निरुक्तं छन्दो ज्योतिषम् इति। अथ परा यया तद् अक्षरं (ब्रह्म) अधिगम्यते’ इति (MunU.1.1.4–5).
“There are two types of knowledge (vidyā) to be known, say those who know scripture – unlimited (para) and limited (a-para). Concerning these two, the limited is the Ṛg Veda, Yajur Veda, Sāma Veda, and Atharva Veda; and the sciences of pronunciation, rituals, grammar, etymology, prosody, and astrology [for understanding the scriptural texts and performing their rituals at the proper time]. Then, the unlimited is by which [brahma-vidyā (knowledge of limitless reality)] one attains that imperishable [brahman].” (Muṇḍaka Up. 1.1.4 and 5).

‘यावान् अर्थः उद-पाने सर्वतः सम्प्लुत-उदके। तावान् सर्वेषु वेदेषु ब्राह्मणस्य (परम-अर्थ-तत्त्वं) विजानतः’ इति (BhG.2.46).
“For a contemplative person who knows [sat (reality)], there is as much usefulness in all the Vedas as [there is] in a small watering hole [in a once-dry river bed, when the river is] in a flood everywhere [i.e., seeing the truth everywhere, one is no longer dependent on the Vedas.]” (Bh. Gītā 2.46).

निर्-विचार-वैशारद्ये निर्-विचार-नाम-चतुर्थ-समाधि-परिपाकत्वे सति अधि-आत्म-प्रसादः अन्तःकरण-शुद्धिः, चित्ते यद्-किम्-चिद्-अल्प-मलस्य त्यागः अन्-आत्मतया इत्यर्थः (YS.3.53)॥
When there is mastery in the fourth samādhi, the nir-vicāra, there is clarity of mind, which results in the letting go (tyāga) of even the slightest impurities in the mind as anātmatā – which can be analysed initially as ‘anātma-tā’ being not-self, and finally as ‘anya-ātmatā’ being the self of ‘anya’ all other (YS.3.53).” – [Vṛtti]

प्रसादः इति ‘राग-द्वेष-वियुक्तैः तु विषयान् इन्द्रियैः चरन्। आत्म-वश्यैः विधेय-आत्मा (=विधेय-चित्तः) प्रसादम् अधिगच्छति॥ प्रसादे सर्व-दुःखानां हानिः अस्य उपजायते। प्रसन्न-चेतसः हि आशु बुद्धिः पर्यवतिष्ठते’ इति (BhG.2.64–65).
“Whereas, moving among the objects with the senses under authority of the intellect and freed from [being overpowered by] attraction and repulsion (rāga-dveṣa), the one whose mind is disciplined attains clarity (prasāda). When there is clarity (prasāda), there comes the destruction of all one’s sorrows [in the form of guilt and hurt] because, for the one whose mind is clear (prasanna), the [self-]knowledge [which destroys the sorrow] quickly becomes firm.” (Bh. Gītā 2.64 and 65).

या ऋतं-भरा सत्यं बिभर्त्ति, आत्म-सत्यं विवारयते इत्यर्थः तत्र चित्त-प्रसादे सति, सा प्रज्ञा श्रुति-प्रमाण-जनित-स्व-पुरुष-परिपक्व-ज्ञानं नाम॥
That which bears the truth (ṛtam-bharā), bears the reality (satyam), by revealing the truth of oneself in this state of mental clarity, is called prajñā (knowledge). It is the mature knowledge that arises from the scriptures (śruti) and other valid sources of knowledge (pramāṇas) proofs, regarding one’s very self (sva-puruṣa). – [Vṛtti]

प्रज्ञा इति ‘अथ अतः आदेशः नेति नेति (=न इति न इति)’ इति (BrhU.2.3.6).
“Now therefore the teaching [of brahman] – ‘Not this, not that (neti neti).’” (Bṛhad-āraṇyaka Up. 2.3.6).

‘सः एषः नेति नेति आत्मा, अ-गृह्यः न हि गृह्यते (मनसा)…’ इति (BrhU.3.9.26…4.2.4, 4.22 & 5.15).
“This very ātman is not this, not that (neti neti). [That is] what is not able to be grasped [as an object and by words] is not grasped [by the mind], …” (Bṛhad-āraṇyaka Up. 3.9.26, 4.2.4, 4.4.22, and 4.5.15).

इयं प्रज्ञा श्रुत-अनुमान-प्रज्ञाभ्यां श्रुति-शब्दस्य अनुमानस्य वा प्रज्ञाभ्याम् अन्य-विषया, विशेष-अर्थत्वात् यस्मात् अस्याः पुरुष-प्रज्ञायाः विषयः केवलः, दृक् एव सन् न तु दृश्यं, सः दृक् स्व-प्रकाशकः इत्यर्थः (YS.4.18–22)॥
This prajñā (knowledge) has an object that is other than knowledge from simply hearing the words of the scripture (śruti) or inferring from them, because its object is unique (viśeṣa), being knowledge of the puruṣa itself. As the seer (Dṛk), the puruṣa cannot be the seen (the different objects or thoughts). This seer reveals itself (sva-prakāśaka) (YS.4.18–22). – [Vṛtti]

विशेष-अर्थत्वात् इति ‘न अयम् आत्मा प्रवचनेन लभ्यः न मेधया न बहना श्रुतेन। यम् एव एषः वृणुते तेन लभ्यः तस्य एषः आत्मा विवृणुते तनूं स्वाम्’ इति (KathU.1.2.23, MunU.3.2.3).
“This ātman is not attained by reciting [scripture], nor by memory [i.e., memorization] [of the scripture], nor by many [texts including the scripture] being heard. What one [i.e., the a-kāma – the one who has no other desire] chooses [i.e., appropriately commits completely to], by that [ātman so chosen] is it attained, [since] this ātman [self-]reveals its [true] form [as the limitless witness] to that one [alone].” (Kaṭha Up. 1.2.23, Muṇḍaka Up. 3.2.3).

‘अन्-एजद् एकं मनसः जवीयः न एनद् देवाः आप्नुवन् पूर्वम् अर्षत्’ इति (IsU.4).
“This one, [though] not moving, is faster than the mind. The deities [in the body] [i.e., the senses] do not reach it, who [being all-pervasive] has already reached [everywhere].” (Īśā Up. 4).

‘यतः वाचः निवर्तन्ते। अ-प्राप्य मनसा सह। आनन्दं ब्रह्मणः विद्वान्। न बिभेति कुतश्चन’ इति (TaitU.2.9.1).
“From which, words along with thought return having not grasped, that fullness (ānanda) of brahman the wise person [knows as one’s self]. This person has no fear from anything [as there is no second thing to fear].” (Taittirīya Up. 2.9.1).

‘न चक्षुषा गृह्यते न अपि वाचा न अन्यैः देवैः (इतर-इन्द्रियैः) तपसा कर्मणा वा’ इति (MunU.3.1.8).
“It is not attained by the eye, nor by speech, nor by the other deities [i.e., the other senses], nor by prayerful discipline or ritual.” (Muṇḍaka Up. 3.1.8).

‘न तत्र चक्षुः गच्छति न वाग् गच्छति न उ मनः॥…यद् वाचा अन्-अभ्युदितं येन वाग् अभ्युद्यते॥…यन् मनसा न मनुते येन आहुः मनः मतम्। तद् एव ब्रह्म त्वं विद्धि न इदं यद् इदम् उपासते’ इति (KenU.1.3–5).
“The eye does not go there, nor speech, nor the mind. …What does not appear by speech, [but] by which speech appears, that alone may you know is brahman, not a ‘this’ [known or unknown thing] which people meditate (upāsate).” (Kena Up. 1.3 and 5).

‘श्रवणाय अपि बहुभिः यः न लभ्यः शृण्वन्तः अपि बहवः यं न विद्युः’ इति (KathU.1.2.7).
“Who is not available to many even for hearing, and which many, even having heard, do not know.” (Kaṭha Up. 1.2.7).

‘न एषा तर्केण मतिः आपनेया’ इति (KathU.1.2.9).
“This knowledge (mati) [gained with the help of a teacher who identifies with brahman] is not to be attained [āpaneya = āpanīya] [or, to be taught, i.e., āpaneya meaning āpayitavya] by reason (tarka) [alone].” (Kaṭha Up. 1.2.9).

‘श्रुत्वा अपि एनं (आत्मानं) वेद न च एव कश्चित्’ इति (BhG.2.29).
“Even after listening, another still does not know this [which is oneself].” (Bh. Gītā 2.29).

‘आत्मा वै अरे द्रष्टव्यः – श्रोतव्यः मन्तव्यः निदिध्यासितव्यः, मैत्रेयि’ इति (BrhU.2.4.5 & 4.5.6).
“My dear, this ātman (limitless self) is to be seen [i.e., known through śruti pramāṇa (scripture as a means of knowledge) from a competent teacher, as clear as one sees by pratyakṣa pramāṇa (sight as a means of knowledge)]. [How?] It [the teaching pramāṇa regarding ātman] is to be [repeatedly] listened to (śrotavya) and understood (mantavya) and is to be [repeatedly] contemplated (nididhyāsitavya), O Maitreyī [since, unlike seeing an apple and being told, ‘this is an apple,’ there can be obstacles to this knowledge about oneself that listening and understanding alone, simple exposure to the pramāṇa, cannot resolve].” (Bṛhad-āraṇyaka Up. 2.4.5, also 4.5.6).

‘बहु-जन्म-दृढ-अभ्यासात् देह-आदिषु आत्म-धीः क्षणात्। पुनः पुनः उदेति एवं जगत्-सत्यत्व-धीः अपि॥ विपरीता भावना इयं ऐक-अग्र्यात् सा निवर्तते। तत्त्व-उपदेशात् प्राक् एव भवति एतद् उपासनात्॥ उपास्तयः अतः एव अत्र ब्रह्म-शास्त्रे अपि चिन्तिताः। प्राक् अन्-अभ्यासिनः पश्चात् ब्रह्म-अभ्यासेन तद् भवेत्’ इति (PancD.7.103–105)
“By force of habit during many births, the notion that the self exists as these bodies [and minds] immediately arises again and again. In this way also [arises] the notion that the world is absolutely real (satya). By the contemplation (aikāgraya) that this notion is opposed [to the scripture and its logic] that notion goes away. This [ability to contemplate] arises [in yoga] through upāsana (contemplative worship) [of the Lord], even before [one may finally come to] the teaching on reality. Indeed because of this, upāsanas (contemplations, upāsti = upāsana) are observed even here within the teaching on reality [within the Upaniṣads, such as in many of the chapters of Chāndogya Upaniṣad]. For one who has not repeatedly performed [upāsana] before, may it be there [now] [regarding elements of the teaching methodology, as an upāsana] [and with this contemplative mind] [may contemplation be] in the form of repetition [of continual acknowledgment] regarding reality (brahman) [i.e., in the form of nididhyāsana].” (Pañca-Daśī 7.103 through 105).

तद्-जः प्रज्ञा-जः श्रुति-प्रमाण-रूप-संस्कारः अन्य-संस्कार-प्रतिबन्धी अ-विद्या-जनित-संस्कार-प्रतिरोधकः॥
Born of the clarified sa-bīja knowledge (from the earlier contemplations) upon the scripture and supporting logic is a latent tendency (saṃskāra) which counter-acts (pratibandhī) the other saṃskāras born of ignorance (a-vidyā) (i.e. this teaching works on the subtlest resesses of the mind, from which our thoughts arise and are shaped). – [Vṛtti]

तस्य ध्यान-योगेन ज्ञान-योगेन, श्रुति-शब्द-रूप-संस्कारस्य अपि निरोधे त्यागे अन्-आत्मतया सर्व-निरोधात् सर्व-दृश्य-त्यागात् अन्-आत्मतया सति (YS.3.53 & 55), निर्-बीजः अ-विद्या-बीज-रहितः नाम समाधिः समाधीयते यस्मिन् इति समाधिः, सः स्व-रूप-अवस्थानं न तु ध्यान-चित्त-क्रिया, नित्य-समाधिः परम-आत्म-स्व-रूप-ज्ञानतया इत्यर्थः (YS.3.8)॥
There is also the dropping (nirodha) of even that counter-acting saṃskāra which was in the subtle form of the words of the scripture due to the practice of contemplation and one’s seeking knowledge. This dropping is its renunciation as not other than one’s self, along with renunciation of everything else, all objects seen and known (dṛśya). When this occurs, one attains nir-bīja (seedless) samādhi, free from the seeds of ignorance. This samādhi is that in which everything is resolved (samādhīyate). It is the abode of one’s very self, not a result of the mental action of meditating. It is a timeless samādhi as the very knowledge-nature of the ultimate self (parama-ātmā) (YS.3.8). – [Vṛtti]

सर्व-निरोधात् इति ‘यत्र (=यस्मिन् काले) उपरमते चित्तं निरुद्धं योग-सेवया। यत्र च एव आत्मना (=मनसा) आत्मानं पश्यन् आत्मनि (=स्वे) तुष्यति’ इति (BhG.6.20).
“When the mind – mastered (niruddha) by following yoga [i.e., contemplation] – abides [in ātman], and when one sees the ātman by the ātman (mind), [then] one is satisfied in oneself alone.” (Bh. Gītā 6.20).

निर्-बीजः समाधिः इति ‘वेद अहम् एतं पुरुषं महान्तम् आदित्य-वर्णं तमसः परस्तात्। तम् एव विदित्वा अति मृत्युम् एति न अन्यः पन्था विद्यते अयनाय’ इति (SvetU.3.8).
“I know this limitless puruṣa, whose brilliance is [like] the sun, beyond darkness (ignorance). Having known that alone, one goes beyond death (ignorance). There is no other means for reaching [beyond death] [than knowing this puruṣa].” (Śvetāśvatara Up. 3.8).

अथ योग-प्रतिबन्ध-क्षय-उपायस्य भूयः विस्तारः – तपस्-स्व-अध्याय-ईश्वर-प्रणिधानानि (YS.2.43–45) देह-वाक्-मनसः शम-दम-उपरम-तितिक्षाः तपस्-साधनानि, विवेक-आत्मकः श्रवण-मनन-स्व-अध्यायः, अभ्यास-वैराग्य-आत्मकं परम-पुरुष-चिन्तनं च तानि क्रिया-योगः। आ-प्रत्याहार-यमादि-क्रीया:, प्रज्ञा-अर्थ-क्रिया-रूप-साधनं योगः इति क्रिया-योगः नाम॥
Now, the further elaboration on the means (upāya) of removing obstacles to yoga: The practices of prayerful discipline (tapas), self-study (svādhyāya), and surrender to Īśvara (Īśvara-praṇidhāna) (YS.2.43–45). The tools for controlling the body, speech, and mind include mental tranquility (śama), restraint of the senses (dama), observance of one’s duty (uparama), perseverance (titikṣā) – are the means of prayerful discipline. The practice of discernment (viveka), including listening (śravaṇa), reflection (manana), and self-study (svādhyāya), leads to contemplation (cintana) on the Ultimate Person. These practices, along with detachment (vairāgya) and continued effort (abhyāsa), form kriyā-yoga (yoga of action). Practices like pratyāhāra (withdrawal of the senses), yama (restraints), and other actions are the means to reach the goal of yoga. Kriyā-yoga is the yoga of action, the method of practical discipline for the mind and body. – [Vṛtti]

तपः इति ‘देव-द्विज-गुरु-प्राज्ञ-पूजनं शौचम् आर्जवम्। ब्रह्म-चर्यम् अहिंसा च शारीरं तपः उच्यते॥ अनुद्वेग-करं वाक्यं सत्यं प्रिय-हितं च यत्। स्व-अध्याय-अभ्यसनं च एव वाङ्मयं तपः उच्यते॥ मनः-प्रसादः सौम्यत्वं मौनम् आत्म-विनिग्रहः। भाव-संशुद्धिः इति एतत् तपः मानसम् उच्यते॥ श्रद्धया परया तप्तं तपः तत् त्रि-विधं नरैः। अ-फल-आकाङ्क्षिभिः युक्तैः सात्त्विकं परिचक्षते’ इति (BhG.17.14–17).
“Tapas pertaining to the body (śārīra) is said to be the honoring of deities, of those initiated into scriptural study, [and] of teachers and of scholars; cleanliness; straightforwardness [of thought, word, and deed]; a life of studentship in the Vedas [for the unwed, it also implies chastity]; and harmlessness. Tapas in the form of speech is said to be speech that is not agitating, is truthful, and both pleasant [now] and beneficial [later] [for the person spoken of or to], as well as reciting to oneself the Veda texts [daily, in the prescribed manner]. Tapas pertaining to the mind is said to be this: mental clarity, cheerfulness, discipline over [inner] speech [i.e., the non-arising of – or the restraint from expressing – unhelpful thoughts], mastery [in general] over the mind, and clean intentions. That threefold tapas – performed with complete śraddhā (trust in the teaching) by disciplined people who do not require/anticipate [limited] results [like wealth and puṇya, but instead only seek clarity of mind for knowledge] – they say is predominately sattva.” (Bh. Gītā 17.14 through 17).

स्व-अध्यायः इति ‘आचार्य-कुलाद् वेदम् अधीत्य यथा-विधानं, गुरोः कर्म अतिशेषेण, अभिसमावृत्य कुटुम्बे (=गार्हस्थ्ये) शुचौ देशे स्वाध्यायम् अधीयानः…’ इति (ChanU.8.15.1).
“Having studied the Veda according to the prescribed rule(s) and completed one’s duty to the teacher, returning to one’s household from the teacher’s family, in a clean [i.e., tidy and sanctified] place [sitting and] studying one’s scripture (svādhyāya) [as it was taught, so that it is retained, and as much more as one can study beyond what was taught by the teacher] …” (Chāndogya Up. 8.15.1).

ईश्वर-प्रणिधानम् इति ‘स-ततं कीर्तयन्तः मां यतन्तः च दृढ-व्रताः। नमस्यन्तः च मां भक्त्या नित्य-युक्ताः उपासते’ इति (BhG.9.14).
“Always acknowledging Me and making [proper] effort [to gain Me], [those] whose commitment is firm, surrendering to Me, always united [to Me] with devotion – they [the karma-yogins] seek [Me].” (Bh. Gītā 9.14).

‘त्रयः धर्म-स्कन्धाः यज्ञः अध्ययनं दानम् इति प्रथमः, तपः एव द्वितीयः, ब्रह्म-चार्यी आचार्य-कुल-वासी तृतीयः अत्यन्तम् आत्मानम् आचार्य-कुले अवसादयन् सर्वे एते पुण्य-लोकाः भवन्ति, ब्रह्म-संस्थः (=ब्रह्मणि सम्यक्-स्थितः तु) (आत्यन्तिकम्) अ-मृतत्वम्’ इति (ChanU.2.23.1).
“Three are the paths of sacred duty (dharma). The first is ritual (yajña), [continued] study (adhyayana) [after learning from a teacher], and charity (dāna) [as a householder]. The second is prayerful discipline (tapas) [as a wandering mendicant]. The third is pursuing the scripture (tapas) while living with the family of the teacher and then staying one’s entire life in that teacher’s family [i.e., in a guru-kula]. [As sacred lifestyles] they all gain a virtuous abode (puṇya-loka). [But] the one who completely lives only in brahman (brahma-saṃstha) [in whatever lifestyle] gains immortality.” (Chāndogya Up. 2.23.1).

क्रिया-योगः समाधि-भावन-अर्थः समाधि-उपचय-अर्थः (YS.1.3, 24–25, 3.49, 55 & 4.34) क्लेश-तनू-करण-अर्थः क्लेश-अपचय-अर्थः च॥
Kriyā-yoga is for the cultivation of samādhi (meditative absorption), the process of refining and diminishing the afflictions (kleśas), and the reduction of these afflictions. – [Vṛtti]

क्लेश-तनू-करण-अर्थः इति ‘सिद्धिं प्राप्तः यथा ब्रह्म तथा आप्नोति निबोध मे। समासेन एव कौन्तेय निष्ठा ज्ञानस्य या परा॥ बुद्ध्या विशुद्धया युक्तः धृत्या आत्मानं नियम्य च। शब्द-आदीन् विषयान् त्यक्त्वा राग-द्वेषौ व्युदस्य च॥ विविक्त-सेवी लघु-आशी यत-वाक्-काय-मानसः। ध्यान-योग-परः नित्यं वैराग्यं समुपाश्रितः॥ अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्। विमुच्य निर्-ममः शान्तः ब्रह्म-भूयाय कल्पते॥ ब्रह्म-भूतः प्रसन्न-आत्मा (लब्ध-अध्यात्म-प्रसाद-स्व-भावः) न शोचति न काङ्क्षति। समः सर्वेषु भूतेषु मद्-भक्तिं लभते पराम्॥ भक्त्या माम् अभिजानाति यावान् यः च अस्मि तत्त्वतः। ततः मां तत्त्वतः ज्ञात्वा विशते तद्-अन्-अन्तरम्’ इति (BhG.18.50–55).
“O Arjuna, in which way one who has attained the success [of karma-yoga] attains brahman, which is the final conclusion of knowledge [i.e., unlike knowledge of everything else, which can have no final conclusion] – in that way, in brief, pay heed to Me. [That one] endowed with a clear mind and, by resolve, gaining mastery over the body-mind complex [so it is not wasted chasing fancies]; giving up the [requiring of] sense objects beginning with sound, etc., and giving up [i.e., being free from the hold of] attraction and repulsion (rāga-dveṣa); having the disposition to repair to a quiet place; having the habit of eating lightly [to stay bright in this quiet lifestyle]; whose speech, body, and mind are mastered; [who is] always keeping contemplation and dedication [i.e., focuses only on oneself] as the ultimate; [who is] completely committed to objectivity; [who is] free from a notional ‘I’ (ahaṅkāra), power, arrogance, desire, anger, and possession(s); [who is] free from the judgment “[this] is mine” and is clear – that one is fit for being brahman (reality) [i.e., for simply being oneself, without mistaken notions of reality]. Attaining brahman [by the knowledge that the limitless brahman is – i.e., I am – all this, including oneself] [and thus] with a cheerful mind, one neither grieves nor requires [anything]. [Thus] being the same toward all beings, [one] attains the ultimate bhakti (devotion) to Me. By that bhakti, one knows Me – who I am in extent [as everything] and in reality [as the only thing, the only reality]. Therefore, knowing Me in reality, that one [as though] enters [Me] immediately after that [i.e., by knowledge alone one attains Me even while living].” (Bh. Gītā 18.50–55).

अ-विद्या-अस्मिता-राग-द्वेष-अभिनिवेशाः वक्ष्यमाणाः पञ्च-क्लेशाः नाम॥
Ignorance (a-vidyā), I-notion (asmitā), attachment (rāga), aversion (dveṣa), and fear of death (abhiniveśa) are the five afflictions (kleśas), which will be described. – [Vṛtti]

अ-विद्या क्षेत्रं प्रसव-भूमिः, क्षेत्रम् इव क्षेत्रम् उत्तरेषां चतुर्-क्लेशानां प्रसुप्त-तनु-विच्छिन्न-उदाराणाम् ओषधिवत् बीज-उद्भव-स्फुटित-वृद्ध-रूपाणाम्॥
Ignorance (a-vidyā) is the field of births, like the soil in which the seeds of the four afflictions (kleśas) lie dormant, sprouting, or variously breaking out. These afflictions originate, manifest, and mature like seeds. – [Vṛtti]

अ-नित्य-अ-शुचि-दुःख-अन्-आत्मसु नित्य-शुचि-सुख-आत्म-ख्यातिः अ-नित्य-आत्मकेषु नित्य-आत्म-बुद्धिः अ-शुचि-आत्मकेषु शुचि-आत्म-बुद्धिः दुःख-आत्मकेषु आनन्द-आत्म-बुद्धिः, अ-तस्मिन् तद्-बुद्धिः परस्-पर-विरुद्ध-धर्म-अध्यासः इत्यर्थः आत्म-अन्-आत्म-अ-विवेक-रूपा अ-विद्या नाम॥
Ignorance (a-vidyā) here is the lack of discernment (a-viveka) between the not-self (an-ātmā) and the self (ātma): the time-bound and the timeless, the impure and the pure, the unsatisfied and the satisfied. It is the mistaken belief that the time-bound is eternal, the impure is pure, and the unsatisfied is satisfied. This misidentification (a-tasmin tad-buddhi) is a mutual imposing of contradictory natures. This is the nature of the lack of discernment between the self and not-self. – [Vṛtti]

अ-विद्या-गोचरे दृक्-दर्शन-शक्त्योः दृक्-आत्म-रूपस्य दृश्य-चित्त-रूपस्य च एक-आत्मता एक-रूपता ताद्-आत्म्यम् इव अस्मिता नाम अहम्-कारः अभिमानः इत्यर्थः, न तु समाधि-विषय-अस्मिता (YS.1.17) सत्यता॥
In the field of Ignorance (a-vidyā), there is identification of the natures of seer (dṛk) and the seeing (darśana, dṛśya), where the seer, which is the true self (ātmā), is mistaken as being the same as the mind or the object being perceived. This identification is known as asmitā (I-notion), the sense of ‘I’ or ‘mine’ (ahaṅ-kāra). However, this possessive asmitā is not the same as the sense of self (asmitā, I-ness) in meditation (samādhi) (YS.1.17), which is the seeking of the source of I. – [Vṛtti]

अ-विद्या-अस्मिता-वशात् सुख-अनुशयी सुख-दृश्यैः अनुरूपवान् रागः नाम॥
Under the spell of ignorance and I-notion, Attachment (rāga) is the alignment with objects that are associated with pleasure. – [Vṛtti]

दुःख-अनुशयी दुःख-दृश्यैः अनुरूपवान् द्वेषः नाम च॥
(Under the spell of ignorance and I-notion,) Aversion (dveṣa) is the alignment with objects that are associated with pain. – [Vṛtti]

स्व-रस-वाही स्व-रसतः प्रवाह-शीलः सन् विदुषः पर-लोक-आस्तिका-पण्डितस्य इत्यर्थः अपि तथा रूढः (आरूढः) मूलितः, दुर्-उन्मूलितः इत्यर्थः अभिनिवेशः नाशे अ-नित्यत्वे संसारे निमज्जन-रूप-भयं नाम पञ्चमः क्लेशः॥
Clinging or the Sinking (nimajjana) fear (abhiniveśa), which is rooted in one’s subtle, inherent essence, is the fifth affliction (kleśa). It is deep-seated, difficult to eradicate, and manifests as fear of dissolution and fear of impermanence in the cycle of existence (saṃsāra). Even a learned person (vidvān), who believes in the afterlife (para-loka), remains attached to this clinging fear, which is difficult to uproot. – [Vṛtti]

ते अ-विद्या-कार्य-चतुर्-क्लेशाः प्रतिप्रसव-हेयाः शमेन हेयाः, अ-विद्या-आश्रय-प्रदर्शनेन त्यज्याः इत्यर्थः एवं-भूत-हेयाः काः रूपाः? – सूक्ष्माः प्रसुप्त-तनु-रूपाः क्लेषाः, विच्छिन्न-उदार-रूपाः तु शम-दम-हेयाः क्रिया-योगेन हेयाः इत्यर्थः, अथवा सूक्ष्माः प्रसुप्ताः एव, अ-क्लिष्ट-रूपाः सन्तः तेषां हानं गुण-प्रतिप्रसवः कैवल्यं (YS.4.34)॥
These four afflictions (kleśas), which arise from ignorance (a-vidyā), are to be resolved (prati-prasava) through tranquillity (śama), and dropped (tyajya) by seeing they are based in ignorance (a-vidyā). What are the forms of these afflictions that can be removed in this manner? They are subtle, i.e. dormant (prasupta) or just now sprouting (tanu). Whereas the afflictions that are variously broken out (vicchinna-udāra) are lessened through practices like tranquillity and restraint (śama and dama), i.e. by kriya-yoga. When they thus become subtle or dormant, their destruction and return to their original nature (guṇa-pratiprasava) is freedom (kaivalya) (YS.4.34). – [Vṛtti]

ध्यान-हेयाः ध्यानेन हेयाः (e.g., YS.2.33–34) तद्-वृत्तयः ते सूक्ष्म-क्लेश-आकाराः तनूनां वर्तमान-आकाराः पूर्व-प्रसुप्तानां भविष्य-आकाराः च, अथवा तद्-वृत्तयाः प्रसुप्त-अन्य-वृत्तयाः तनु-विच्छिन्न-उदार-आकाराः, क्लिष्ट-रूपाः सन्तः क्रिया-योग-ध्यान-अन्तेन साधनेन हेयाः॥
The expressions of the afflictions that can be to be reduced or removed through meditation (dhyāna-heya) (e.g., YS.2.33–34) are the subtly present that could sprout, or possibly sprout in the future. Whereas the afflictions that are other than that – the sprouting or variously breaking out – are to be reduced or removed through the practices of kriyā-yoga and meditation. – [Vṛtti]

क्लेश-मूलः क्लेश-मूलवान् कर्म-आशयः एक-जीवस्य कर्म-निधानं सूक्ष्म-कारण-शरीर-गतं नाम दृष्ट-अ-दृष्ट-जन्म-वेदनीयः इह-जन्मनि अमुत्र-जन्मनि च अनुभाव्यः॥
Having the afflictions as its source (kleśa-mūlaḥ) is the karma storehouse (karma-āśaya), which separately belongs to each individual jīva. This karma storehouse is within the individual’s subtle body (sūkṣma-śarīra). It is to be experienced as the seen (current) and unseen (future) lives. – [Vṛtti]

सति क्लेश-कर्म-रूपे मूले, तद्-विपाकः तद्-कर्मणः फलं जाति-आयुर्-भोगाः प्रति-जन्म च आयुः च अनुभवः च॥
When that root in the form of karmas and their afflictions is there, their fruition results in births, life-spans, and experiences. – [Vṛtti]

ते जाति-आयुर्-भोगाः ह्लाद-परिताप-फलाः सुख-दुःख-फलवन्तः पुण्य-अ-पुण्य-हेतुत्वात्॥
These births, lifespans, and experiences lead to pleasures and pains, since they are caused by merit (puṇya) and demerit (a-puṇya) karma. – [Vṛtti]

परिणाम-ताप-संस्कार-दुःखैः विकार-दुःखैः क्लेश-दुःखैः दुःख-बीज-संस्कारैः च गुण-वृत्ति-विरोधात् च, दुःखम् अ-दुःख-रहितम् एव सर्वं जगत् सुख-दुःख-मिश्रं सत् विवेकिनः तेषां सर्व-संसारः अन्-इष्टः जगत्-स्व-रूप-परम-आत्मा एव इष्टः च इत्यर्थः॥
Due to the pains of change (pariṇāma), worry (tāpa), and the latent tendencies (saṃskāras) from which they arise, and because of the continual opposition of in the play the guṇas (the ingredients of nature), then all this world remains a mixture of both pleasure and pain. For the discerning person, the entire cycle of existence is indeed painful, never without pain. For them, the entire saṃsāra is undesirable and not chosen (an-iṣṭa), whereas its true nature is one’s very self and is what is to be chosen (iṣṭa). – [Vṛtti]

दुःखैः इति ‘इह एव सन्तः अथ विद्मः तद् (ब्रह्म) वयम्, न चेद् अ-वेदिः महती विनष्टिः। ये तद् विदुः अ-मृताः ते भवन्ति, अथ इतरे दुःखम् एव आपियन्ति’ इति (BrhU.4.4.14).
“Being [born] in here itself [in this body], in this way we have come to know that brahman. If not, [then] not knowing [this] is a great loss. Those who know that [brahman] are free from what is dead, whereas the others remain in sorrow (duḥkha) alone [being bound to what is dead or dying].” (Bṛhad-āraṇyaka Up. 4.4.14).

गुण-वृत्तिः इति ‘रजः तमः च च अभिभूय सत्त्वं भवति भारत। रजः सत्त्वं तमः च एव तमः सत्त्वं रजः तथा’ इति (BhG.14.10).
“O Arjuna, sattva [throughout the day and one’s life] arises [by] overwhelming rajas and tamas, rajas arises [by overwhelming] sattva and tamas. Similarly, tamas arises [by overwhelming] sattva and rajas.” (Bh. Gītā 14.10).

विवेकिनः इति ‘अ-शोच्यान् अन्वशोचः त्वं प्रज्ञा-वादान् च भाषसे। गत-असून् अ-गत-असून् च न अनुशोचन्ति पण्डिताः’ इति (BhG.2.11).
“You have grieved for those not to be grieved, yet proclaim words of wisdom. The wise do not grieve for those whose life’s breath is gone or not [yet] gone.” (Bh. Gītā 2.11).

परिणामः इति ‘मात्रा-स्पर्शाः तु कौन्तेय शीत-उष्ण-सुख-दुःख-दाः। आगम-अपायिनः अ-नित्याः तान् तितिक्षस्व भारत’ इति (BhG.2.14).
“O Arjuna, the contacts of the senses, which give cold/hot and pleasure/pain [the natural pairs of opposites], have a beginning and an end and [therefore] are time bound. Endure them [i.e., accept them objectively as they are], O Arjuna.” (Bh. Gītā 2.14).

‘अथ च एनं नित्य-जातं नित्यं वा मन्यसे मृतम्। तथा अपि त्वं महा-बाहो न एवं शोचितुम् अर्हसि॥ जातस्य हि ध्रुवः मृत्युः ध्रुवं जन्म मृतस्य च। तस्माद् अ-परिहार्ये अर्थे न त्वं शोचितुम् अर्हसि॥ अ-व्यक्त-आदीनि भूतानि व्यक्त-मध्यानि भारत। अ-व्यक्त-निधनानि एव तत्र का परिदेवना’ इति (BhG.2.26–28).
“O Arjuna, now if you consider this [the self – as the body or as an individual soul] to continually be born and die – even in that way, you should not grieve. Because, for what is born, death is certain, and for what is dead, birth [in another form] is certain. Then you should not grieve over a situation that cannot be avoided. O Arjuna, [all] beings are unseen [before] their beginning [i.e., unknown as to who or what they were before their birth], [are] seen in between, and [are] unseen [after] their end [i.e., unknown as to their lot after death]. Regarding that, [even relatively] why grieve?” (Bh. Gītā 2.26 through 28).

तापः इति ‘विषयाः विनिवर्तन्ते निर्-आहारस्य देहिनः। रस-वर्जं रसः अपि अस्य परं दृष्ट्वा निवर्तते’ इति (BhG.2.59).
“For the embodied one who does not feed [i.e., indulge the senses], the objects turn back [i.e., are not pursued], but the longing remains. Knowing the para [i.e., brahman (reality)], even one’s longing ceases.” (Bh. Gītā 2.59).

‘कर्म-इन्द्रियाणि संयम्य यः आस्ते मनसा स्मरन्। इन्द्रिय-अर्थान् विमूढ-आत्मा मिथ्या-आचारः सः उच्यते’ इति (BhG.3.6).
“The one who sits, restraining the organs of action, [yet] contemplating the sense objects with the mind – that one is called one whose mind is deluded and whose conduct is useless.” (Bh. Gītā 3.6).

हेयं दुःखम् अन्-आगतं (YS.1.30–32) भविष्यं, भूत-दुःखं भूत-स्मृतितया स्वी-कर्तव्यं भवत्-दुःखं च तितिक्षितव्यं (BhG.2.14)॥
Suffering yet to come can be avoided (heya) (YS.1.30–32) as well as past suffering, as it is only a remembrance which is within one’s control, whereas present suffering needs to be endured (titikṣitavya) (BhG.2.14). – [Vṛtti]

द्रष्टृ-दृश्ययोः दृक्-पुरुष-दृश्य-विषययोः संयोगः अ-विवेक-ख्याति (YS.2.5) संयोगः इव संयोगः मिथ्या न तु सत्यं हेय-हेतुः हेय-दुःख-हेतुः, तस्मात् विवेक-ख्यातिः दुःख-हान-हेतुः, ‘दुःख-संयोग-वियोगं योग-संज्ञितम्’ इति (BhG.6.23)॥
The mutual identification of the seer (draṣṭā) self and the seen (dṛśya) objects is due to a non-discerning ignorance (a-viveka-jñāna). It is a false identification, not the truth. It is the root cause of suffering to be given up. Therefore, discerning knowledge (viveka-jñāna) is the cause of the cessation of suffering. ‘Know that disassociation (vi-yoga) from association (saṃ-yoga) with sorrow to be what is called yoga’ (BhG.6.23). – [Vṛtti]

संयोगः इति ‘यावत् सञ्जायते किञ्चित् सत्त्वं स्थावर-जङ्गमम्। क्षेत्र-क्षेत्रज्ञ-संयोगात् तद् विद्धि भरत-र्षभ’ इति (BhG.13.26).
“As long as any being [i.e., a jīva] [continues to] be [re-]born as immobile or mobile – know that [continuance in saṃsāra (life of unbecoming becoming)] to be due to the saṃyoga (association) [due to a lack of viveka (knowing the difference)] between the kṣetra (the field of objects) and the kṣetra-jña (the knower of that field), O Arjuna.” (Bh. Gītā 13.26).

प्रकाश-क्रिया-स्थिति-शीलं सत्त्व-रजस्-तमस्-गुण-रूपं भूत-इन्द्रिय-आत्मकं पञ्च-भूत-पञ्च-इन्द्रिय-रूपं, दृश्य-दर्शन-रूपं भोग-अपवर्ग-अर्थं भोगस्य कैवल्यस्य च निमित्तं दृश्यम्॥
The seen (dṛśya) is that which has the nature of light, action, and inertia – i.e. the qualities (guṇas) of sattva, rajas, and tamas – and manifests as the elements (bhūtas) and senses (indriyas), the seen and the seeing (dṛśya-darśana). It serves the purpose for experience (bhoga) as well as freedom (apavarga) from it (in the form of this teaching). – [Vṛtti]

दृश्यम् इति ‘(तत् ज्ञेयं ब्रह्म) सर्व-इन्द्रिय-गुण-आभासं सर्व-इन्द्रिय-विवर्जितम्। अ-सक्तं सर्व-भृत् च एव निर्-गुणं गुण-भोक्तृ च’ इति (BhG.13.14).
“[Since that brahman to be known] [merely] appears as the attributes [i.e., the functioning – seeing, etc.] of all the organs [in these bodies], [yet] is free from all the organs; is unattached [yet] sustains all; and is free from the guṇas [yet] is the experiencer of the guṇas.” (Bh. Gītā 13.14).

‘प्रकाशं च प्रवृत्तिं च मोहम् एव च पाण्डव। न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति॥ उदासीनवद् आसीनः गुणैः यः न विचाल्यते। गुणाः वर्तन्ते इति एव यः अवतिष्ठति न इङ्गते॥ सम-दुःख-सुखः स्व-स्थः सम-लोष्ट-अश्म-काञ्चनः। तुल्य-प्रिय-अ-प्रियः धीरः तुल्य-निन्दा-आत्म-संस्तुतिः॥ मान-अपमानयोः तुल्यः तुल्यः मित्र-अरि-पक्षयोः। सर्व-आरम्भ-परित्यागी गुण-अतीतः सः उच्यते’ इति (BhG.14.22–25).
“O Arjuna, brightness, [attachment-based] activity [i.e., rajas], and, indeed, delusion (tamas) – the one who is not displeased [when they] wax, nor longs for [them when they] wane [throughout the day and one’s life]; who, remaining seemingly indifferent, is not disturbed by the guṇas; who abides – [knowing] indeed that the guṇas act – and does not waiver [from this knowledge]; who is the same in pleasure and pain [and] abides in the self; for whom a lump of clay, a stone, and gold are [transcended as] the same; for whom the pleasant and the unpleasant are [objectively viewed] the same [way]; who is wise; for whom censure and praise of the self are alike [addressing only the mind or body – as the ātman cannot be flattered nor damaged by any misconception of it]; who is the same in respect and disrespect [which express only the others’ understanding and value structure, unrelated to the self], the same regarding the side of a friend or an enemy [seeing neither as friend nor enemy]; and who has completely renounced [doership in] all activities – that one is called guṇātīta (beyond the guṇas).” (Bh. Gītā 14.22 through 25).

विशेष-अ-विशेष-लिङ्ग-मात्र-अ-लिङ्गानि स्थूल-मिश्र-भूतानि सूक्ष्म-तन्मात्र-भूतानि ईश्वर-नियतृ-महत्-बुद्धिः अ-व्यक्त-प्रकृतिः च तानि गुण-पर्वाणि गुण-क्रम-अवस्थाः॥
The particular (mixed) and non-particular (unmixed) – the gross and the subtle elements – are all composed of the three guṇas (sattva, rajas, tamas). These are governed by the great intelligence (Mahat), which is the unmanifested nature of Īśvara (the Lord), and are part of the phases of the (manifestation of) the guṇas, which occur in a specific order. – [Vṛtti]

गुण-पर्वाणि इति ‘(स्थूल-)इन्द्रियेभ्यः पराः हि (सूक्ष-स्थूल-)अर्थाः अर्थेभ्यः च परं (अर्थ-ग्रहक-)मनः। मनसः तु परा (निश्चय-आत्मिक-)बुद्धिः बुद्धेः आत्मा महान् (=हैरण्य-गर्भं तत्त्वं) परः॥ महतः परम् अ-व्यक्तम् (=त्रि-गुण-आत्मिक-प्रकृतिः) अ-व्यक्तात् (निर्-गुण-)पु॒रुषः परः। पुरुषात् न परं किंचित् सा काष्ठा सा परा गतिः’ इति (KathU.1.3.10–11).
“Than the sense organs, the objects [of the mind] are more subtle (para). Than the objects [of the mind], the mind is more subtle. Than the mind, the intellect is more subtle. Than the intellect, the mahān ātmā [i.e., the universal intelligence, mahat – the entire subtle body of the universe] is more subtle. Than mahat, the unmanifest is more subtle. Than the unmanifest, the puruṣa [i.e., the limitless self] is more subtle. Than the puruṣa, there is nothing more subtle. That maximum limit (kāṣṭhā), that goal (gati), is the ultimate.” (Kaṭha Up. 1.3.10 and 11).

द्रष्टा दृक्-साक्षि-पुरुषः दृशि-मात्रः ज्ञप्ति-स्व-रूपः शुद्धः केवलः दृश्य-अ-संयुक्तः अपि प्रत्यय-अनुपश्यः चित्त-वृत्ति-अनुभव-शक्यः इव, अथवा चित्त-वृत्ति-अनुरूप-कल्पितः॥
The seer (draṣṭā), the witness-consciousness (dṛk-sākṣi-puruṣa), is pure, singular, and the knower of its own true nature. Though it is untouched by the seen (dṛśya), it perceives and experiences through the mental modifications (vṛtti) and is sometimes imagined (kalpita) according to the nature of those modifications. – [Vṛtti]

तद्-अर्थः द्रष्टृ-अर्थः यथा, दृक्-पुरुष-विषयतया जीवस्य धर्म-अर्थ-काम-मोक्ष-पुरुष-अर्थः इत्यर्थः एव दृश्यस्य आत्मा स्व-रूपः सत्ता व्यावहारिकं स-अपेक्षा-सत्ता-वत् एव दृश्यं, न तु पारम-अर्थिकम् इत्यर्थः (YS.3.44)॥
The nature or purpose (artha) of the seen (dṛśya) is but the nature or purpose of the seer (draṣṭā). Being the objects (viṣayas) of the puruṣa, the seer, they become the goals (arthas) of righteousness (dharma), survival (artha), pleasure (kāma), and liberation (mokṣa). The self, the essence, of the seen (dṛśya) is their true nature. In practical terms they are ‘the seen’, dependent on specific contexts, but not in an ultimate sense (pārama-arthika) (YS.3.44). – [Vṛtti]

कृत-अर्थं प्रति परम-अर्थ-कैवल्य-सम्पन्न-योगिनं नष्टं दृश्यं पारम-अर्थिक-सत्तया नष्टम् अपि, अ-नष्टं वर्तमानं तद् दृश्यं जगत् अन्य-साधारणत्वात् (YS.4.14–15, 2.5 & 1.8–9) यस्मात् अन्य-अ-कृत-अर्थ-जीवानां दृश्य-पारम-अर्थिक-सत्ता-कल्पना-दृष्टिनां ‘परिछिन्न-दृशिवत् दृश्यानि नाना-विध-सत्यानि’ इति-अ-विद्या (YS.2.24)॥
For a yogī who has attained the ultimate goal, the ultimate kaivalya (liberation), the seen world is considered to be dissolved in its ultimate (pārama-arthika) reality. Although it is said to be ‘destroyed’ in a conventional sense, it is not truly destroyed, as it continues to exist in its ultimate form. The world appears as different and varied in nature to those who are not yet liberated, due to the ignorance (a-vidyā) that causes them to perceive the world as fragmented and divided, as seen through the limited view (dṛṣṭi) of the ego, seeing many separate (believed) ‘truths’ (YS.4.14–15, 2.5 & 1.8–9). – [Vṛtti]

कृत-अर्थम् इति ‘यथा एव बिम्बं मृदया उपलिप्तं तेजोमयं भ्राजते तत् सुधान्तम् (=सुधौतम्)। तद् वै आत्म-तत्त्वं प्रसमीक्ष्य देही एकः कृत-अर्थः भवते वीत-शोकः’ इति (SvetU.2.14).
“Just as a reflecting surface covered by dirt, [when] it is clean, shines brilliantly, similarly the embodied one, clearly seeing the reality that is ātman (oneself) [with a transparently clear mind], is [thus] one (eka) [with that shining reality], has achieved the goal (kṛta-artha), and is free from sorrow.” (Śvetāśvatara Up. 2.14).

‘इति गुह्यतमं शास्त्रम् इदम् उक्तं मया अन्-अघ। एतद् बुद्ध्वा बुद्धिमान् स्यात् कृत-कृत्यः च भारत’ इति (BhG.15.20).
“Thus, I have told this most secret [i.e., in terms of sanctity, value, and by appearing to be difficult to understand] teaching, O Sinless One. Knowing this, one becomes one who has [made best use of one’s] intellect and who has done what is to be done (kṛta-kṛtya), O Arjuna.” (Bh. Gītā 15.20).

नष्टम् इति ‘अर्जुन उवाच। नष्टः मोहः स्मृतिः लब्धा त्वद्-प्रसादात् मया अ-च्युत’ इति (BhG.18.73).
“Gone (naṣṭa) is the delusion. I have gained recognition [without error] [of myself] by Your grace [i.e., by Your teaching], O Kṛṣṇa.” (Bh. Gītā 18.73).

स्व-स्वामि-शक्त्योः स्व-दृश्य-शीलस्य स्वामि-द्रष्टृ-शीलस्य च स्व-रूप-उपलब्धि-हेतुः भिन्न-स्व-रूप-अनुभाव-हेतुः सह-ज-दृक्-दृश्य-संयोगः (YS.4.22)॥
The conjunction (saṃyoga) of the nature of the seen (sva, the object itself) and the nature of the seer (svāmi, its master) is caused by the experience of their natures. The experience of separateness and difference in perception is the cause of this natural (saha-ja) conjunction or interrelationship of the seer and the seen (YS.4.22). – [Vṛtti]

तस्य संयोगस्य हेतुः अ-विद्या॥
The cause of this conjunction or interrelationship is ignorance (a-vidyā). – [Vṛtti]

विद्या इति ‘सत्यं ज्ञानम् अन्-अन्तं ब्रह्म’ इति (TaitU.2.1.1).
“Brahman is limitless (an-anta) reality (satya), knowledge (jñāna).” (Taittirīya Up. 2.1.1).

तद्-अभावात् अ-विद्या-अ-भावात् विवेक-ख्यात्या (YS.2.26) संयोग-अ-भावः अ-विद्या-रूप-संयोग-अ-भावः (YS.4.25–26) हानम् इति एवं दृश्यं नष्टम् इत्यर्थः, तद् द्रष्टृ-स्व-रूपे अवस्थानं च दृशेः कैवल्यं जीवत्-मुक्तिः इत्यर्थः॥
Due to the absence of ignorance (a-vidyā), with the absence of the conjunction caused by ignorance, the discernment of the true self (viveka-jñāna) occurs (YS.2.26). This is its ‘disappearance (hāna),’ the loss of it being a distinct seen (dṛśya) (YS.4.25–26). This its remaining in the true nature as the seer. It is liberation from the seen, or living liberation (jīvan-mukti). – [Vṛtti]

कैवल्यम् इति ‘अनेन (कैवल्य-उपनिषद्-अध्यायेन) ज्ञानम् आप्नोति संसार-अर्णव-नाशम्। तस्मात् एवं विदित्वा एनं कैवल्यं पदम् अश्नुते’ इति (KaivU.2.2).
“By this [teaching regarding brahman] is attained a knowledge that dispels the ocean of saṃsāra (the life of continual unbecoming becoming). Therefore, knowing in this way, one attains the goal (pada) [called] completeness (kaivalya) [i.e., mokṣa (freedom)].” (Kaivalya Up. 2.2).

‘यथा सोम्य पुरुषं गन्धारेभ्यः अभिनद्ध-अक्षम् आनीय तं ततः अति-जने विसृजेत्, सः यथा तत्र प्राङ् वा उदङ् वा अधराङ् वा प्रत्यङ् वा प्रध्मायीत “अभिनद्ध-अक्षः आनीतः अभिनद्ध-अक्षः विसृष्टः”॥ तस्य यथा अभिनहनं प्रमुच्य प्रब्रूयात् “एतां दिशं गन्धाराः एतां दिशं व्रज” इति, सः ग्रामाद् ग्रामं पृच्छन् पण्डितः मेधावी गन्धारान् एव उपसंपद्येत, एवम् एव इह आचार्यवान् पुरुषः वेद, तस्य तावद् एव चिरं यावत् “न विमोक्ष्ये अथ सम्पत्स्ये” इति (मन्यते)॥ – सः यः एषः अणिमा, एतद् आत्म्यम्, इदं सर्वं, तत् सत्यं, सः आत्मा, तत् त्वम् असि श्वेतकेतो’ इति (ChanU.6.14.1–3).
“Just as, my dear, having been blind-folded [and bound], and taken from the Gandhāra [region], and thereupon left in a desolate place, one would shout ahead, up, down, and behind, ‘[I have been] brought blind-folded and left blind-folded!’ And as one [a compassionate passerby] would remove his blind-fold and teach him, ‘Gandhāra is in this direction, go in this direction,’ then inquiring from village to village this [thusly] educated (paṇḍita) and smart [i.e., retentive and logical] (medhāvin) person alone would reach Gandhāra. In this way, a person [left] here [by his/her desires and blinded to his/her own nature] who [somehow] has a teacher would know [the ātman (self)], and for him [or her] the delay would only be as long as one [thinks] ‘I am not freed nor yet reached’ [or to match the example another way… though he or she is no longer blind to ātman and already abides in this freedom, still that body and mind is not released from this life’s karma nor yet reached its final mergence back to nature – otherwise called ‘videha-mukti’ so it still has to walk those last years until then]. This very [sat (being)] is the subtlest. All this [universe] has this [subtlest] as its nature. That is reality (satya). That is the self. That you are (tat tvam asi), O Śvetaketu.” (Chāndogya Up. 6.14.1 through 3).

‘परीक्ष्य लोकान् कर्म-चितान् ब्राह्मणः निर्वेदम् आयात् न अस्ति अकृतः कृतेन। तद्-विज्ञानार्थं सः गुरुम् एव अभिगच्छेत् समित्-पाणिः श्रोत्रियं ब्रह्म-निष्ठम्’ इति (MunU.1.2.12).
“Examining the worlds gained by action, the one who has been initiated in the scripture (brāhmaṇa), and being dispassionate (nirvedam āyān) [by thinking] the uncreated [i.e., reality] is not by action, should, for clearly knowing that [brahman (reality)], approach with sacrificial sticks in hand a teacher who indeed is [both] steeped in the scriptures (śrotriya) and established in brahman (brahma-niṣṭha) [i.e., who both knows how to teach and knows what to teach].” (Muṇḍaka Up. 1.2.12).

विवेक-ख्यातिः दृक्-दृश्य-विवेक-बुद्धिः अ-विप्लवा अ-बाधिता संसार-रूप-संयोग-हान-उपायः॥
Discriminative wisdom (viveka-khyāti) is the clear understanding that distinguishes the seer from the seen, which is unwavering (a-viplavā), unaffected (a-bādhitā). It is the method for the cessation of the conjunction that forms the cycle of existence (saṃsāra). – [Vṛtti]

तस्य हान-उपायस्य कृत-अर्थ-जीवत्-मुक्तस्य वा सप्तधा प्रान्त-भूमिः सप्त-अवस्थावती प्रज्ञा – यतः सूत्रेषु प्रज्ञा-अवस्थाः न प्रथक् व्याख्याताः, इदं ज्ञानं च ‘अ-क्रमम्’ इति वक्ष्यमाणं (YS.3.54), ततः इह इयं प्रज्ञा प्रज्ञा-उपाये योग्यतायां वा यथा-उक्तम् अभ्यास-वैराग्य-श्रद्धा-वीर्य-आदि-तारतम्यम् अपेक्ष्या। अथवा, योग-अष्टाङ्ग-उपोद्घात-रूपेण सप्तधाः इति, यत्र यम-नियमे प्रथम-भागः एव। कथम्? सूत्र-करेण यम-नियम-सूत्राणि मिश्री-भूतानि (YS.3.30–45) प्रवृत्ति-निवृत्ति-कर्म-योग-क्रीया-योगतया। का प्रात-भूमिः? कर्म-योगः मोक्ष-उत्तम-पुरुष-अर्थ-दृष्टि-अर्थः, तस्य ज्ञानार्थत्वात् एव (BhG.13.11)॥
The method for the cessation of suffering and for the attainment of liberation (kaivalya), whether for the already liberated being (kṛtārtha-jīvan-mukta) or the aspirant, is sevenfold in nature. Seven stages of wisdom (prajñā) may be described, but the wisdom stated in the sūtra are not separately explained. This knowledge is what is referred to as ‘lacking progression (a-krama)’, as will be explained later (YS.3.54). Therefore, this wisdom requires qualifications such as practice (abhyāsa), detachment (vairāgya), faith (śraddhā), and vigor (vīrya), which must progress in a specific order. Alternatively, as per the eight limbs of yoga, the first part consists of yama and niyama, as elaborated in the sūtras (YS.3.30–45), blending actions of avoidances and observances, and the practices of karma yoga and kriyā yoga. What is the preliminary stage? The path of karma yoga leads to the vision of the ultimate purpose of liberation (mokṣa) and the ultimate being (parama-puruṣa), whose knowledge is the very means of attaining liberation (BhG.13.11). – [Vṛtti]

सप्तधा इति ‘तद् यथा – परिज्ञातं हेयं न अस्य पुनः परिज्ञेयम् अस्ति। क्षीणाः हेय-हेयवः न पुनः एतेषां क्षेतव्यम् अस्ति। साक्षात्-कृतं निरोध-समाधिना हानम्। भावितः विवेक-ख्याति-रूपः हान-उपायः।…चरित-अधिकारा बुद्धिः। गुणाः गिरि-शिखर-कूट-च्युताः इव ग्रावाणः निरवस्थानाः स्व-कारणे प्रलय-अभिमुखाः सह तेन अस्तं गच्छन्ति, न च एषां विप्रलीनानां पुनः अस्ति उत्पादः प्रयोजन-अभावात् इति। एतस्यां अवस्थायां गुण-सम्बन्ध-अतीतः स्व-रूपमात्र-ज्योतिः अ-मलः केवली पुरुषः इति’ इति (Vyāsa’s Pātañjali Yoga Sūtrāṇi Bhāṣya 2.27).
“This is as follows – (1) What is to be given up (heya) [i.e., all the kleśas (afflictions), see Yoga Sutra 2.10] is fully known, [so] nothing more is to be known about this. (2) The [continuing] reasons [i.e., the kliṣṭa (hindering) thoughts, see Yoga Sutra 1.5] for what is to be given up [the kleśas] have diminished and nothing more of them is to be diminished. (3) Their [the kleśas’] giving up is clearly seen through disciplined contemplation (nirodha-samādhi). (4) The means for their giving up in the form of a discriminative knowledge has matured. (5) The intellect has fulfilled its function. (6) Like rocks [naturally] find their level having been dislodged from the peak of a mountain, the guṇas [naturally] settle down [i.e., their potential for affliction is gone and, upon death of this embodiment, the guṇas of this body return to the elements] and are on the verge of [eventual] universal dissolution (pralaya) [i.e., become unmixed together] into their cause [i.e., into the a-vyakta (the unmanifest) prakṛti according to Vyāsa, or rather into the Lord as the unmanifest] along with that [intellect/mind (citta) of the yogin]. Having been dissolved, there is no rebirth [for the yogin] since there is no more [karma] purpose [for another embodiment]. (7) When they have settled down, the puruṣa, who transcends any relationship with the guṇas, shines in its own nature, free of impurity [any second thing], and complete (kevalī) [i.e., free].” (Vyāsa’s Pātañjali Yoga Sūtrāṇi Bhāṣya 2.27).

वक्ष्यमाण-योग-अङ्ग-अनुष्ठानात् अ-शुद्धि-क्षये परम-तत्त्व-नाना-विध-संशय-रूप-अन्तःकरण-अ-शुद्धि-क्षये शनैः शनैः सति ज्ञान-दीप्तिः आ अ-बाधित-विवेक-ख्यातेः॥
Through the practice of the limbs of yoga as described, with the gradual reduction of impurities, as the inner impurities in the form of doubts are removed, the light of knowledge gradually shines, leading to the unimpeded clarity of discriminative wisdom. – [Vṛtti]

यम-नियम-आसन-प्राण-आयाम-प्रत्याहार-धारणा-ध्यान-समाधयः नाम अष्टौ योगस्य अङ्गानि॥
The eight limbs of yoga are: Yama (restraints), Niyama (observances), Āsana (postures), Prāṇāyāma (breath control), Pratyāhāra (withdrawal of the senses), Dhāraṇā (concentration), Dhyāna (meditation), and Samādhi (absorption). – [Vṛtti]

योगात् इति ‘लोके अस्मिन् द्वि-विधा निष्ठा पुरा प्रोक्ता मया अन्-अघ। ज्ञान-योगेन साङ्ख्यानां कर्म-योगेन योगिनाम्’ इति (BhG.3.3).
“O Arjuna, long ago in this world I taught [in the Upaniṣads] two different lifestyles – [one] through jñāna-yoga (yoga while simply pursuing knowledge, i.e., renunciation) for those dedicated to knowledge (sāṅkhya), [and the other] through karma-yoga (yoga while performing one's duties) for yogins [i.e., those dedicated to duty as a means].” (Bh. Gītā 3.3).

‘सन्न्यासः कर्म-योगः च निःश्रेयस-करौ उभौ’ इति (BhG.5.2).
“Both [lifestyles of] sannyāsa (renunciation) and karma-yoga (yoga while performing one’s duties) lead to complete freedom.” (Bh. Gītā 5.2).

अहिंसा-सत्य-अ-स्तेय-ब्रह्म-चर्य-अ-परिग्रहाः वक्ष्यमाणाः (YS.2.35–39) यमाः नाम॥
The Yamas are: A-hiṃsā (non-violence), Satya (truthfulness), A-steya (non-stealing), Brahma-carya (pursuing the scripture), and A-parigraha (non-possessiveness) as described (YS.2.35–39). – [Vṛtti]

ब्रह्म-चर्यम् इति ‘श्वेत-केतुः ह आरुणेयः आस तं ह पिता उवाच श्वेत-केतो वस ब्रह्म-चर्यम्, न वै सोम्य अस्मत् कुलीनः अन्-अनूच्य ब्रह्म-बन्धुः इव भवति इति॥ सः ह द्वा-दश-वर्षः उपेत्य चतुर-विंशति-वर्षः सर्वान् वेदान् अधीत्य…एयाय’ इति (ChanU.6.1.1–2).
“There once lived one Śveta-ketu, grandson of Āruṇi. His father said to him, ‘O Śveta-ketu, you please live as a brahma-carya [a student in a teacher’s house, since I am not now able to teach you myself]. Indeed, my dear, no one in our family is a brāhmaṇa in relation only, having not studied.’ He left at twelve years old and returned at twenty-four years old having studied all the Vedas.” (Chāndogya Up. 6.1.1 and 2).

अ-परिग्रहः इति ‘अ-सक्तिः अन्-अभिष्वङ्गः पुत्र-दार-गृहादिषु। नित्यं च सम-चित्तत्वंइष्ट-अन्-इष्ट-उपपत्तिषु॥…एतद् ज्ञानम् इति प्रोक्तम् अ-ज्ञानं यद् अतः अन्यथा’ इति (BhG.13.9 & 11).
“[Also] absence of ownership; lack of identification towards son [i.e., offspring], wife [i.e., spouse], house, etc.; continual equanimity of mind (sama-cittatva) towards occurrences of the desirable and the undesirable; [etc.] … [all] this is called knowledge (jñāna) [an expression of knowledge and, thus, a means of gaining knowledge]. What is other than this is an obstacle to knowledge (a-jñāna).” (Bh. Gītā 13.9 and 11).

जाति-देश-काल-समय-अन्-अवच्छिन्नाः ब्राह्मण-आदि-जाति-अ-परिच्छिन्नाः देश-काल-अ-परिच्छिन्नाः, जीवन-दशा-अ-परिच्छिन्नाः यमाः सार्व-भौमाः सर्वथा-सर्व-विषये (YS.3.54) इत्यर्थः महा-व्रतं सर्व-सन्न्यास-अर्थ-व्रतम्, अथवा तथा अहिंसा-आदि-यम-व्रतम् अन्तिमं भवेत्॥
The yamas (restraints) are not limited by caste, location, time, or specific circumstances. They apply universally, in all places and to all subjects (YS.3.54), such as to Brahmins and others, and are not bound by any particular conditions. This refers to the great vow (mahā-vrata), the vow of total renunciation (sannyāsa-vrata), or similarly the vow of non-violence (a-hiṃsā) and other yamas, which is the ultimate practice. – [Vṛtti]

महा-व्रतम् इति ‘…केन भगवन् (प्रजा-पते) कर्माणि अ-शेषतः विसृजानि इति। तं (आरुणिं) ह उवाच प्रजा-पतिः तव पुर्त्रान् भ्रातॄन् बन्धु-आदीन् शिखं यज्ञ-उपवीतं यागं सूत्रं स्व-अध्यायं च भूलोक-भवलोक-स्वर्लोक-महर्लोक-जनोलोक-तपोलोक-सत्यलोकं च अतल-तलातल-वितल-सुतल-रसातल-महातल-पातालं ब्रह्म-अण्डं च विसृजेत्।…(इदं सर्वं) सन्धिं समाधौ आत्मनि आचरेत्। सवेषु वेदेषु आरण्यकम् आवर्तयेत्, उपनिषदम् आवर्तयेत् उपनिषदम् आवर्तयेत् इति।…ब्रह्म-चर्यम् अ-हिंसां च अ-परिग्रहं च सत्यं च, यत्नेन हे रक्षतः हे रक्षतः हे रक्षतः’ इति (Āruṇeya Up. 1–3).
“‘O Lord [Prajā-pati], how should I renounce karmas (actions and their results) completely?’ Prajā-pati said to him [Āruṇi], ‘Your children, siblings, relations, etc. [i.e., every one and thing related to you], the [sacred] tuft of hair, [performing the] investiture of the sacred thread, oblation rituals, the sacred thread [itself], [the initial, bulky heaven-going portion of the] Veda study, and the brahma-aṇḍa (i.e., the universe, see Chāndogya Up. 3.19) [all the worlds (lokas), from] Bhū-loka [i.e., Earth], [and up to] Bhuva-loka, Svar-loka, Mahar-loka, Jalas-loka, Tapas-loka, Satya-loka, and [down to] Atala, Talātala [though usually placed just below Rasātala], Vitala, Sutala, Rasātala, Mahātala, and Pātāla – one should renounce… One should merge (sandhim ācaret) [the entire universe] in samādhi which is ātman. One should recite the forest section (āraṇyaka) in each of the Vedas [in which upāsanas (meditations) and the teaching of brahman are given]. One should [especially] recite over and over the Upaniṣads [within them]. …Commitment to study (brahma-carya), non-violence, renunciation, and truthfulness – O may you always observe (rakṣataḥ) [these] with effort.’” (Āruṇeya Up. 1 through 3).

शौच-सन्तोष-तपस्-स्व-अध्याय-ईश्वर-प्रणिधानानि वक्ष्यमानानि (YS.2.40–45 & 2.1–2) नियमाः नाम॥
The observances (niyamas) are: cleanliness (śauca), contentment (santoṣa), prayerful disciplines (tapas), self-study (svādhyāya), and devotion to Īśvara (Īśvara-praṇidhāna) as described (YS.2.40–45 & 2.1–2). – [Vṛtti]

वि-तर्क-बाधने विपर्यय-तर्केन योग-प्रतिबन्धने सति प्रति-पक्ष-भावनं तद्-वि-तर्कात् विपरीत-भावनं भवेत्॥
When reasoning and doubt hinder yoga, cultivating the opposite perspective can reverse the incorrect reasoning and lead to the correct understanding – [Vṛtti]

यथा ‘ये वि-तर्काः हिंसा-आदयः कृत-कारित-अनुमोदिताः लोभ-क्रोध-मोह-पूर्वकाः मृदु-मध्य-अधि-मात्राः ते दुःख-अ-ज्ञान-अन्-अन्त-फलाः’ इति प्रति-पक्ष-भावनम्॥
Just as, ‘The doubts (vi-tarkas) such as those related to violence and other actions, which are motivated by greed, anger, and delusion, whether mild, moderate, or excessive, lead to suffering and ignorance as their ultimate fruit,’ this is the cultivation of the opposite perspective (Prati-pakṣa-bhāvana). – [Vṛtti]

अहिंसा-प्रतिष्ठायां सत्यां तद्-सन्निधौ तस्य योगिनः सन्निधौ वैर-त्यागः॥
Through the establishment of non-violence (a-hiṃsā) in truth, in the presence of such a yogī, the presence of enmity (vaira) is removed. – [Vṛtti]

सत्य-प्रतिष्ठायां सत्यां क्रिया-फल-आश्रयत्वं तस्य योगिनः क्रिया-इष्ट-फलानाम् उत्पत्ति-स्थानम्॥
When there is establishment in truth (satya), for such a yogī, the origin and accomplishment of desired outcomes of action is found. – [Vṛtti]

सत्यम् इति ‘अन्-उद्वेग-करं वाक्यं सत्यं प्रिय-हितं च यत्’ इति (BhG.17.15).
“Speech that is not agitating, is truthful, and both pleasant [now] and beneficial [later] [for the other person].” (Bh. Gītā 17.15).

अ-स्तेय-प्रतिष्ठायाम् अ-लोभ-प्रतिष्ठायां सत्यां सर्व-रत्न-उपस्थानं तस्य योगिनः ईश्वरमत्त्वेन एव सर्व-विभूति-आधारः, न ममत्वम् इत्यर्थः॥
When there is establishment in non-stealing (a-steya), non-greed (a-lobha), all precious jewels are attained. For such a yogī, the abode of all divine powers (vibhūtis) is in the form of Īśvara, not in the form of ‘mine’ (attachment to the me and mine). – [Vṛtti]

ब्रह्म-चर्य-प्रतिष्ठायां सत्यां वीर्य-लाभः योगे तीव्र-संवेग-लाभः (YS.1.21)॥
When there is establishment in brahma-carya (chastity and sole pursuit of scripture, not progeny) in truth, there is the gain of tenacity (vīrya) in yoga (YS.1.21). – [Vṛtti]

अ-परिग्रह-स्थैर्ये परित्याग-स्थैर्ये सति जन्म-कथंता-सम्बोधः त्यक्तव्य-कर्म-आशयतया अन्-आदि-जन्म-याथा-अर्थ्यं सम्बुध्यते (YS.2.12 & 4.10)॥
When there is establishment in renunciation (a-parigraha), in tyāga (letting go of possessiveness), there is understanding of the reason for births, knowing the reason for beginningless rebirth as being due to one’s karma that ought to be let go (not identified with) (YS.2.12 & 4.10). – [Vṛtti]

बाह्य-शौचात् नियमात् स्व-अङ्ग-जुगुप्सा स्व-देह-अ-पुण्य-भाग-त्याग-दृष्टिः परैः बाह्य-मनस्-हारैः अपि पुण्य-अ-पुण्य-मिश्र-देहैः अ-संसर्गः भाग-त्याग-दृष्टिः तथा अपि इत्यर्थः॥
Through the observance (niyama) of external cleanliness (śauca), there arises a natural repulse (desire to guard oneself) from one’s own body, a disregard (tyāga-dṛṣṭi) towards the natural present impurity of one’s own body. This is a non-attachment (bhāga-tyāga-dṛṣṭi) with this body, as a mixture of merit and demerit, as well as with the bodies of others. – [Vṛtti]

सत्त्व-शुद्धि-सौ-मनस्य-ऐक-अग्र्य-इन्द्रिय-जय-आत्म-दर्शन-योग्यत्वानि अन्तःकरण-शौचात् सु-मनस्-भावे ऐक-अग्र्ये इन्द्रिय-विनिग्रहे आत्म-ज्ञाने च योग्यत्वानि च॥
And from mental (internal) cleanliness (sattva-śuddhi) there arises (the observance/niyama of) contentment (sau-manasya) , which leads to the ability to stay on one contemplation topic and the mastery over the senses (instead of the senses mastering one’s mind). This gives fitness for this self-knowledge. – [Vṛtti]

यतः आत्म-दर्शन-योग्यत्वं ततः सन्तोषात् नियमात् अन्-उत्तमः सुख-लाभः आत्म-स्व-रूप-तृप्तिः इत्यर्थः॥
Because of the fitness for self-realization by the discipline (niyama) of contentment (santoṣa), there arises the ultimate happiness, the satisfaction in the true nature of the self. – [Vṛtti]

सन्तोषात् इति ‘यः तु आत्म-रतिः एव स्याद् आत्म-तृप्तः च मानवः। आत्मनि एव च सन्तुष्टः तस्य कार्यं न विद्यते’ इति (BhG.3.17).
“Whereas, the person who would [find] pleasure within the self alone, be satisfied (tṛpta) with the self, and be contented (santuṣṭa) in the self alone – that one has nothing [yet] to be done.” (Bh. Gītā 3.17).

काय-इन्द्रिय-सिद्धिः देह-इन्द्रिय-योग्यत्व-सिद्धिः इह जन्मनि च परम-पुरुष-अर्थ-सिद्धिः अ-शुद्धि-क्षयात् क्लेश-क्षयात् तपसः (YS.2.1) नियमात्॥
The success of this fitness of body and senses here itself, which is for being the ultimate Person, is through the discipline of austerity (tapas) – the wane of impurities, of afflictions (kleśas) (YS.2.1). – [Vṛtti]

स्व-अध्यायात् (YS.2.1) नियमात् इष्ट-देवता-संप्रयोगः सर्व-विभूति-रूपेण सर्व-नियन्तृ-रूपेण जन्म-स्थिति-लय-रूपेण च ईश्वरस्य इष्ट-देवता-रूपेण अ-भिन्नत्वम्॥
Through the discipline (niyama) of self-study (svādhyāya) (YS.2.1), one attains identity with the Lord (Īśvara), as one’s desired deity (iṣṭa-devatā), in the form of all the glories, the all-controlling power within, and the source of (universal) birth, existence and dissolution. – [Vṛtti]

इष्ट-देवता इति ‘सः एव काले भुवनस्य गोप्ता विश्व-अधिपः सर्व-भूतेषु गूढः। यस्मिन् युक्ताः ब्रह्म-ऋषयः देवताः च तम् एवं ज्ञात्वा मृत्यु-पाशान् छिनत्ति’ इति (SvetU.4.15).
“He alone is the preserver of the universe in time, the Lord (adhipa) of the universe, [as though] hidden in all beings. Knowing in this way the one [Lord] in whom all the sages of the Vedas and the deities (devatās) are united, one cuts the noose of death.” (Śvetāśvatara Up. 4.15).

समाधि-सिद्धिः परम-पुरुषे सर्वं समाधीयते यस्मिन् इति समाधिः तस्मिन् समाधौ सिद्धिः (YS.1.51) ईश्वर-प्रणिधानात् (YS.2.1) नियमात्॥
The accomplishment of contemplation (samādhi) occurs when everything is resolved in the ultimate being, Īśvara, in whom all is merged. This state of samādhi is achieved through intelligently surrendering to Īśvara (Īśvara-praṇidhāna), the final discipline (niyama) (YS.1.51, YS.2.1). – [Vṛtti]

ईश्वर-प्रणिधानात् इति ‘तम् (ईश्वरम्) एव शरणं गच्छ सर्व-भावेन भारत। तत्-प्रसादात् परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्’ इति (BhG.18.62).
“With all [your] being, surrender to that [Lord] alone [who is the center of your being and is in the form of your natural disposition moving you through life], O Arjuna. By that [Lord’s] grace you will attain the ultimate peace, the timeless abode.” (Bh. Gītā 18.62).

स्थिर-सुखं स्थिरं सुखं च भवेत् आसनं ध्यान-अर्थम् एव पद्म-स्वस्तिक-आदि-देह-स्थापनं नाम तृतीय-योग-अङ्गम्॥
Stable and comfortable, the posture (āsana) becomes suitable for contemplation (dhyāna). The establishment of the body in positions like Padma (‘the lotus’), Sv-astika (‘the conducive to well-being’), etc. (for meditation), is called the third limb of yoga. – [Vṛtti]

आसनम् इति ‘स्पर्शान् कृत्वा बहिः बाह्यान् चक्षुः च एव अन्तरे भ्रुवोः। प्राण-अपानौ समौ कृत्वा नासाभ्यन्तर-चारिणौ॥ यत-इन्द्रिय-मनो-बुद्धिः मुनिः मोक्ष-परायणः। विगत-इच्छा-भय-क्रोधः यः सदा मुक्तः एव सः’ इति (BhG.05.27–28).
“Keeping external the external sense objects and the vision within the eyebrows [i.e., the eyes shut], keeping [naturally] equal the exhalation and inhalation moving within the nostrils, the one who is contemplative – whose senses, mind, and intellect are mastered [enough to sit in meditation], having mokṣa (complete freedom) as the ultimate end, from whom are [mostly or completely] gone requiring/anticipating, fear and anger – that one [who sits in meditation, contemplating this teaching] is always liberated indeed.” (Bh. Gītā 5.27 and 28).

‘शुचौ देशे प्रतिष्ठाप्य स्थिरम् आसनम् आत्मनः। न अति-उच्छ्रितं न अति-नीचं चैल-अजिन-कुश-उत्तरम्॥ तत्र एक-अग्रं मनः कृत्वा यत-चित्त-इन्द्रिय-क्रियः। उपविश्य आसने युञ्ज्याद् योगम् आत्म-विशुद्धये॥ समं काय-शिरो-ग्रीवं धारयन् अ-चलं स्थिरः। सम्प्रेक्ष्य नासिका-अग्रं स्वं दिशः च अन्-अवलोकयन्॥ प्रशान्त-आत्मा विगत-भीः ब्रह्म-चारि-व्रते स्थितः। मनः संयम्य मद्-चित्तः युक्तः आसीत मद्-परः’ इति (BhG.6.11–14).
“Arranging one’s seat in a clean place, firm, not too high nor too low, on which the cover is [from top to bottom:] a [soft] cloth, a hide [for padding], and kuśa grass [for insulation from cold and dampness] [or whatever else provides the same]. [Then] sitting upon that seat [or its equivalent] – making the mind single-pointed [i.e., having just one object] – may the one whose activities of the mind and senses are mastered contemplate [the teaching] for clarity of mind [i.e., for removing obstacles to abiding in this knowledge]. Holding the body, head, and neck in line and still, being steady [i.e., having a wide base], [as though] looking at the tip of one’s nose [i.e., relaxing the shut eyes, whose open gaze otherwise would be along the tip of the nose], not looking [listening, etc.] in all directions, being of clear mind, without fear, and firm in [one’s] vow of seeking brahman (brahma-carya; i.e., listening to the teacher, then continually contemplating and teaching others), mastering the mind – may the yogin sit, thinking of Me [through My teaching], having Me as the ultimate.” (Bh. Gītā 6.11 through 14).

प्रयत्न-शैथिल्य-अन्-अन्त-समापत्तिभ्यां स्थिर-आसने प्रयत्न-शैथिल्येन सुख-आसने च आकाश-प्राण-आदि-अन्-अन्त-विषय-समापत्त्या॥
Through the relaxation of straining, stability is gained. Through contemplating the limitless, such as on universal space (Ākāśa) and life-force (Prāṇa), comfort (sukha) is gained. – [Vṛtti]

ततः स्थिर-सुख-आसनात् योगी शीत-उष्ण-सुख-दुःख-आदि-द्वम्-द्व-अन्-अभिघातः॥
From that stable and comfortable posture, the yogī is not assailed by extremes such as cold and heat, pleasure and pain, and other dualities. – [Vṛtti]

तस्मिन् द्वम्-द्व-अन्-अभिघात-आसने सति, श्वास-प्रश्वासयोः अन्तर्-श्वास-बहिर्-श्वासयोः गति-विच्छेदः प्राणायामः नाम चतुर्थ-योग-अङ्गम्॥
While in that posture, free from the disturbances of dualities, the interruption of the movement of the breath between inhalation and exhalation is called prāṇāyāma, the fourth limb of yoga. – [Vṛtti]

बाह्य-अभ्यन्तर-स्तम्भ-वृत्तिः श्वास-प्रश्वासयोः बाह्य-वृत्तिः अभन्तर-वृत्तिः स्तम्भ-वृत्तिः च त्रि-विध-प्राण-आयामः, देश-काल-संख्याभिः देशतः कालतः संख्यातः च परिदृष्टः परीक्षितः, दीर्घ-सूक्ष्मः काल-संख्यातः दीर्घः अन्-अन्त-बाह्य-अभ्यन्तर-प्राण-देशतः (YS.2.51) सूक्ष्मः च प्राण-आयामः॥
The three types of prāṇāyāma are: the external (bāhya), internal (abhy-antara), and the suspension (stambha) of the breath. These are measured by the duration (kāla), location (deśa), and number (saṅkhyā) of breaths. They are observed and measured in relation to external, internal, and suspension phases of breath. The external prāṇāyāma is the breath that involves exhalation, internal prāṇāyāma involves inhalation, and suspension prāṇāyāma involves the holding of breath. These practices, whether long or subtle, are classified by duration and measurement (YS.2.51). – [Vṛtti]

बाह्य-अभ्यन्तर-विषय-आक्षेपी बाह्य-अभ्यन्तर-श्वास-गमन-विषयात् दृष्टि-प्रत्याहारः चतुर्थः प्राण-आयामः प्राण-सन्निधि-वीक्षणम्, अ-बाह्य-अन्-अभ्यन्तर-सर्व-व्याप्त-प्राण-वीक्षणम् इत्यर्थः॥
The fourth type of prāṇāyāma involves the regulation of the breath in relation to both external and internal aspects, with the focus on the direction of the breath. It includes the practice of pratyāhāra (withdrawal of the senses), through observing the movement of the prāṇa, both external and internal. This also involves focusing on the prāṇa present throughout the body, beyond the external and internal breathing process. – [Vṛtti]

ततः प्राण-आयामात् क्षीयते प्रकाश-आवरणं रजस्-तमोभ्यां चित्त-सत्त्व-गुण-आच्छादनम् (YS.1.31)॥
From the practice of prāṇāyāma, the covering of light (knowledge) is removed, along with the obscuration of the mind by the qualities (guṇas) of rajas and tamas, leading to the clarity of the sattva quality of the mind (YS.1.31). – [Vṛtti]

अ-बाह्य-अन्-अभ्यन्तर-प्राण-वीक्षणात् धारणासु (YS.3.1) च योग्यता मनसः॥
Through the observation of prāṇa, both external and internal, in the practices of concentration (dhāraṇā) (YS.3.1), the mind gains fitness (yogyatā). – [Vṛtti]

स्व-विषय-अ-संप्रयोगे इन्द्रियाणां सति, चित्तस्य स्व-रूप-अनुकारः इव आसने प्राण-आयामे च चित्तस्य यथा अन्-अन्त-विषय-अनुरूपः बाह्य-अभ्यन्तर-विषय-आक्षेपि-अनुरूपः अपि इन्दियाणां प्रत्याहारः नाम पञ्चम-योग-अङ्गम्॥
In the meditation posture and breath control, when the senses do not engage with their respective objects, as they seemingly take on the non-engagement of one’s mind, then this withdrawal of the senses and mind from their external and internal objects is called pratyāhāra (withdrawing), the fifth limb of yoga. – [Vṛtti]

इन्द्रियाणाम् इति ‘यः तु अ-विज्ञानवान् भवति अ-युक्तेन मनसा सदा। तस्य इन्द्रियाणि अ-वश्यानि दुष्ट-अश्वाः इव सा-रथेः॥ यः तु विज्ञानवान् भवति युक्तेन मनसा सदा। तस्य इन्द्रियाणि वश्यानि सद्-अश्वाः इव सा-रथेः’ इति (KathU.1.3.5–6).
“But the undisciplined senses, of that [intellect] which lacks discernment and [thus is] ever with a mind (manas) not in control, are like the unruly horses of the charioteer [i.e., of the intellect without control of the reins, of the mind]. Whereas, the disciplined senses, of that [intellect] which has discernment and [thus is] ever with a mind in control, are like the trained horses of the charioteer.” (Kaṭha Up. 1.3.5 and 6).

‘राग-द्वेष-वियुक्तैः तु विषयान् इन्द्रियैः चरन्। आत्म-वश्यैः (बुद्धि-वश्यैः) विधेय-आत्मा (विधेय-अन्तःकरणः) प्रसादम् अधिगच्छति’ इति (BhG.2.64).
“Whereas, moving among the objects with the senses under authority of the intellect and freed from [being overpowered by] rāga-dveṣa (attraction and repulsion), the one whose mind is disciplined attains clarity (prasāda).” (Bh. Gītā 2.64).

ततः चित्त-पूर्वका वश्यता, परमा वश्यता इन्द्रियाणाम् अपि मानसः इन्द्रिय-शमः भवेत् इत्यर्थः, न तु इन्द्रिय-दमः॥
From that (pratyāhāra), the mind gains the best (parama) control over the senses. This is not the same as simply subduing, by physical denial, the senses (indriya-dama). – [Vṛtti]

इन्द्रियाणाम् इति ‘इन्द्रियाणां हि चरतां यद् मनः अनुविधीयते। तद् अस्य हरति प्रज्ञां वायुः नावम् इव अम्भसि’ इति (BhG.2.67).
“Because, that very mind (manas), which follows after the roaming senses, takes away one’s wisdom (prajñā), like a small boat on the water, which follows after the wind.” (Bh. Gītā 2.67).

भूयः – देश-बन्धं क्लिष्ट-विषयात् अ-क्लिष्ट-एक-विषये स्थापनं पुनः पुनः चित्तस्य धारणा नाम षष्ठ-योग-अङ्गम्॥
Further, keeping the mind on one helpful (a-kliṣṭa) object (contemplation) from straying to unhelpful thoughts, again and again, is called Dhāraṇā (Restraining of the mind), the sixth limb of yoga. – [Vṛtti]

धारणा इति ‘यतः यतः निश्चरति मनः चञ्चलम् अ-स्थिरम्। ततः ततः नियम्य एतद् आत्मनि एव वशं नयेत्’ इति (BhG.6.26).
“Bringing it [i.e., the mind] back from whichever [distracting object] the [naturally] mobile, unsteady mind goes to – [by understanding that object also as] within limitless ātman alone – may one bring [the mind] under control.” (Bh. Gītā 6.26).

तत्र धारणायां पर्याप्तौ सत्यां प्रत्यय-एक-तानता अ-क्लिष्ट-एक-विषये स्थितिः ध्यानं नाम सप्तम-योग-अङ्गम्॥
In that (dhāraṇā), when the dhāraṇā is sufficient and is a flow of one helpful (a-kliṣṭa) contemplation, without distractions, this is called Dhyāna (contemplation), the seventh limb of yoga. – [Vṛtti]

धारणा इति ‘तैल-धाराम् इव’ इति (Dhyāna-bindu Up. 18).
“Like the flow of oil.” (Dhyāna-bindū Up. 18).

‘यज्ञानां जप-यज्ञः अस्मि’ इति (BhG.10.25).
“I [Īśvara] am, among yajñas (rituals), the yajña that is the mental repetition [of the Lord’s name] (japa).” (Bh. Gītā 10.25).

तद् ध्यानम् एव अर्थ-मात्र-निर्भासम् अस्मितामात्र-दर्शनता (YS.1.43) अस्य तद् चित्त-स्व-रूप-शून्यं यदि अपि भेद-वासना-बुद्धिः तिष्ठति, भेद-कल्पना-स्मृतिः सु-अल्प-कालं गलिता अस्य तद् इत्यर्थः इव समाधिः नाम अष्टम-योग-अङ्गम्॥
That contemplation (dhyāna) is the illumination of the meaning or object alone (artha-mātra), a state of perceiving only the is-ness (‘asmitā’) (YS.1.43), as if (iva) the mind lacks its own separate form. Even if a subtle tendency towards differentiation persists, it fades away after a short time. This is called Samādhi (absorption), the eighth limb of (aṣṭāṅga) yoga. – [Vṛtti]

त्रयं धारना-ध्यान-समाधि-साधनम् एकत्र संयमः नाम॥
The combined practice of concentration (dhāraṇā), contemplation (dhyāna), and absorption (samādhi) is called Saṃyama. – [Vṛtti]

तद्-जयात् संयम-जयात् प्रज्ञा-आलोकः संयम-विषये प्रज्ञा-विस्तारः, ऋतं-भरा प्रज्ञा इत्यर्थः (YS.1.48)॥
From the mastery of saṃyama, there manifests an assimilated knowledge (prajñā, wisdom), an expanse of knowledge encompassing the object of the saṃyama. That knowledge bears the truth (ṛtam-bharā) (YS.1.48). – [Vṛtti]

तस्य संयमस्य भूमिषु योग-उपाय-प्रति-अवस्थानेषु (YS.2.27) विनियोगः प्रवृत्तिः, योगी ध्यान-शीलः भवेत् इत्यर्थः॥
The application (viniyoga) of saṃyama should occur at each level of progression in yoga (YS.2.27). As a result, the yogī remains in a contemplative life. – [Vṛtti]

त्रयं संयम-नाम अन्तर्-अङ्गं सूक्ष्मतर-अङ्गं पूर्वेभ्यः पञ्च-योग-अङ्गेभ्यः॥
The three parts of saṃyama – dhāraṇā, dhyāna and samādhi – are the internal limbs of yoga, subtler than the previous five limbs (yama, niyama, āsana, prāṇāyāma and pratyāhāra). – [Vṛtti]

तद् त्रयम् अपि बहिर्-अङ्गम् अ-सु-सूक्ष्म-अङ्गं स-अविद्या-बीजतया निर्-बीजस्य ऋतं-भर-समाधेः कैवल्यस्य॥
These three (dhāraṇā, dhyāna, and samādhi) are as well external limbs, as they are not the subtlest. They retain the seed of ignorance (a-vidyā). However, when they reach the Nir-bīja (seedless, nir-bīja-samādhi), which bears the truth (ṛtam-bhara), this is liberation (kaivalya). – [Vṛtti]

निर्-बीजस्य इति ‘(सनत्-कुमार: उवाच) तस्य ह वै एतस्य एवं पश्यतः एवं मन्वानस्य एवं विजानतः – आत्मतः प्राणः, आत्मतः आशा, आत्मतः स्मरः, आत्मतः आकाशः, आत्मतः तेजः, आत्मतः आपः, आत्मतः आविर्-भाव-तिरो-भावौ, आत्मतः अन्नम्, आत्मतः बलम्, आत्मतः विज्ञानम्, आत्मतः ध्यानम्, आत्मतः चित्तम्, आत्मतः सङ्कल्पः, आत्मतः मनः, आत्मतः वाक्, आत्मतः नाम, आत्मतः मन्त्राः, आत्मतः कर्माणि, आत्मतः एव इदं सर्वम् इति॥ तद् एषः श्लोकः। न पश्यः मृत्युं पश्यति, न रोगं, न उत दुःखतां, सर्वं ह पश्यः पश्यति सर्वम् आप्नोति सर्वशः इति’ इति (ChanU.7.26.1–2).
“For the one who sees (paśyan) thus [i.e., knows as clearly as seeing], [because of being one] who contemplates (manvāna) thus [i.e., thinks over with reason], and who ascertains (vijānan) thus [i.e., correctly determines] – from ātman is life (prāṇa), hope and love, space, fire and water, appearance and disappearance, food and strength, cognition, meditation, memory, intension and mind, speech and name, Veda verses and rituals – all this is from ātman alone. There is this verse – Seeing [thus] one does not see death, nor disease, nor affliction. Seeing [thus], one sees all and attains all, in all ways.” (Chāndogya Up. 7.26.1 and 2).

अथ संयमे की-दृशः चित्त-परिणामः, सर्व-दृष्टेषु च धर्म-लक्षण-अवस्था-परिणामानां वस्तु-देश-काल-परिणामानां (YS.3.13) प्रथम: – व्युत्थान-निरोध-संस्कारयोः अभिभव-प्रादुर्-भावौ अ-निरोध-चित्ते क्लिष्ट-संस्कारस्य शमः निरोध-चित्ते शासन-अ-क्लिष्ट-संस्कारस्य उद्भवः च निरोध-क्षण-चित्त-अन्वयः निरोध-समय-चित्ते सन्तत-अनुगतः निरोध-परिणामः समाधि-निरोधे धर्म-विकारः भवति॥
Now, what kind of change of the mind is there during saṃyama (concentration, contemplation, and absorption)? In the case of all perceptions, the change is influenced by the nature of its objects, places, and times (dharma, lakṣaṇa and avasthā, or vastu, deśa and kāla) (YS.3.13). The first change is the arising of the latent tendencies introduced by the teaching (śāsana) that negate the kleśas (afflictions) in assimilation and the quelling (śama) of the other saṃskāras from the active mind (vyutthāna) that nourished the kleśas. This momentary quelling of the mind leads to a continuous quelling (nirodha-pariṇāma) of those saṃskāras. This is the change of characteristic (dharma-vikāra) in the mind during assimilation in samādhi. – [Vṛtti]

तस्य चित्तस्य प्रशान्त-वाहिता सत्त्वता-शम-सन्तत-प्रवाहः अ-क्लिष्ट-संस्कारात्, चित्ते अ-क्लिष्ट-संस्कार-प्राधान्य-अनुगतः समाधि-धर्म-सन्तत-परिणामः इत्यर्थः॥
The mind, when it follows a continuous, tranquil flow of is-ness (sattvatā) due to the helpful tendencies (a-kliṣṭa saṃskāras), and progresses towards a state where there is a predominance of helpful impressions, then there is the continuous change (santata-pariṇāma) consisting of the nature (dharma) of this samādhi. – [Vṛtti]

संस्कारात् इति ‘न निरोधः न च उत्पत्तिः न बद्धः न च साधकः। न मुमुक्षुः न वै मुक्तः इति एषा परम-अर्थता’ इति (Brahma-bindu Up. 10, ManKa.2.32).
“There is no destruction, nor origination, nor one in bondage, nor one trying [to get out of bondage], no desire for freedom, nor freedom – this is the nature of ultimate reality.” (Brahma-bindu Up. 10, Māṇḍūkya Up. Kārikā 2.32).

सर्व-अर्थता-एक-अग्रतयोः क्षय-उदयौ विविध-विषयत्व-चित्तस्य क्षयः एक-अग्रता-चितस्य उदयः च उभौ चित्तस्य समाधि-परिणामः समाधि-प्रथम-क्षण-पूर्वकः विकारः भवति, समाधि-पुरस्-सरण-लक्षणं धारणा-ध्यान-धर्म-परिणामः इत्यर्थः॥
The mind’s losing its all directedness (sarvārthatā) in dhāranā and gaining its one directedness (ekāgratā) in dhyāna is the change just before the first moment of samādhi. The change of characteristic (dharma) starting from dhāraṇā through dhyāna subsequently becomes the lakṣaṇa (extrinsic symptom) that precedes samādhi, indicating its starting point. – [Vṛtti]

ततः तद्-द्वि-परिणामयोः पृथक् पुनर् च शान्त-उदितौ तुल्य-प्रत्ययौ पूर्व-उत्तरौ तुल्य-द्वि-प्रत्ययौ चित्तस्य एक-अग्रता-परिणामः एक-अग्रतायाम् अवस्था-विकारः भवति, ध्यान-अवस्था ध्यान-कालः एक-अग्रता-सम-धर्म-परिणामः इत्यर्थः॥
Apart from those two changes – one involving the quelling (śānta, of unhelpful thought) and the other involving the arising (udita, of helpful thought), when the mind appears with consistent thoughts (tulya-pratyaya), before and after, this is the change to one-pointedness (ekāgratā-pariṇāma) of the mind. In this state of one-pointedness, there only occurs a change of period or time (avasthā or kāla) during dhyāna, where the change is the uniform characteristic of one-pointedness. – [Vṛtti]

एतेन चित्त-परिणाम-त्रयेण दृष्ट-अन्तेन (cf. YS.2.31 & 3.53) भूत-इन्द्रियेषु सर्वेषु दृष्टेषु दर्शनेषु च अपि धर्म-लक्षण-अवस्था-परिणामाः नाम वस्तुतः देशतः कालतः च विकाराः इत्यर्थः व्याख्याताः॥
Through these three changes of the mind (during saṃyama), all perceptions of external elements seen and operations of the sense, are explained through their changes due to distinguishing characteristics (dharma), external symptoms (lakṣaṇa), and periods (avasthā). Otherwise known as changes due to their content, place and time (vastu, deśa, kāla). – [Vṛtti]

शान्त-उदित-अ-व्यपदेश्य-धर्म-अनुपाती (YS.1.9) भूत-भवत्-भविष्यत्-कालतः धर्मभिः उपाधीयते धर्मी देशतः वस्तु, यस्मिन् धर्माः स्व-काले व्यक्ताः अ-व्यक्ताः च सः धर्मी, तद् सत्-वस्तु अधिष्ठानं न परिणमते न व्यभिचरति, यथा घटे व्यक्ते अ-व्यक्ते च सति तद्-आकाशः न व्यभिचरति, ततः इदं धर्म-परिणाम-भेदत्वं धर्मि-भेदत्वेन कल्पते अ-विवेकतः॥
As a consequence of the distinguishing characteristics (dharmas) in the past, present and future, the domain of the characteristics (the dharmī, the object, the place the dharmas manifest) is (seemingly) conditioned (upādhīyate). That in which the dharmas in time are manifest or are unmanifest is this very dharmī. This dharmī, the substrate (adhiṣṭhāna), does not change or deviate from its nature (before or after), just as space (ākāśa) remains unchanged whether a pot manifests within it or not. From this, any distinction in the change of distinguishing characteristics (dharmas) is imagined as a distinction of the (unchanging) dharmī, because of a lack of discernment (a-viveka) between the two. – [Vṛtti]

धर्मी इति ‘मनस्-आद्ः च प्राण-आदिः च इच्छा-आदिः च सत्त्व-आदिः च पुण्य-आदिः च एते पञ्च-वर्गाणां धर्मी भूत-आत्म-ज्ञानात् ऋते न विनश्यति, आत्म-सन्निधौ नित्यत्वेन प्रतीयमानः आत्म-उपाधिः यः तद् लिङ्ग-शरीरं हृद्-ग्रन्थिः इति उच्यते। तत्र यद् प्रकाशते चैतन्यं सः क्षेत्र-ज्ञः इति उच्यते’ इति (Sarva-Sāra Up. 16, or 7 & 8 by a different numbering).
“The mind, [memory, intellect, and I-notion], the outward breath, [downward breath, dispersing circulation, upward energy, and uniting digestion], desire, [and aversion], sattva, [rajas, and tamas guṇas], and karma merit, [and demerit] – these are the five groups [of characteristics of the individual person who travels from birth to birth, the jīva]. The domain (dharmin) [i.e., the individual jīva] of these five groups, lacking knowledge of the self of these elements [the bhūta-ātman], does not die [i.e., keeps wandering in saṃsāra]. It appears as being timeless [only] within [i.e., because of] the presence of [the timeless] ātman. What is an [apparently limiting] adjunct (upādhi) of ātman is that subtle body (liṅga-śarīra) called the knot of [i.e., around] the heart (hṛd-granthi) [ – the shackle of ignorance within the mind that needs to be dissolved for freedom]. In that [subtle body], the consciousness which lights it up is called the knower of the field [of this body and of the body of the universe] (kṣetra-jña).” (Sarva-Sāra Up. 16, or 7 and 8 by a different numbering).

क्रम-अन्यत्वं धर्माणां क्रम-भेदत्वं, यथा पूर्वं शीतम् अपरम् उष्णम्, अथवा पूर्वम् उष्णम् अपरं शीतं परिणाम-अन्यत्वे तापन-शीतल-आदि-परिणाम-रूप-भेदत्वे हेतुः परिणामः धर्म-क्रम-अपेक्षः इत्यर्थः॥
The sequence of difference (krama-anyatvam) in distinguishing characteristics refers to the variation in sequence, such as first cold and then hot, or first hot and then cold. In change (pariṇāma), the cause of differences such as heating and cooling is dependent on the order of change in characteristics (dharma-krama-apekṣa). – [Vṛtti]

अथ विविधाः परिणाम-आदि-संयमाः – परिणाम-त्रय-संयमात् (YS.3.13) अतीत-अन्-आगत-ज्ञानं भूत-भविष्यत्-रूप-काल-ज्ञानं चित्त-कल्पनात्वेन (YS.4.12–13 & 33) – प्रत्यक्ष-प्रमाण-अ-विषयतया चित्त-कल्पना-धर्मवन्तौ, प्रत्यक्ष-धर्म-भवत्-लक्षणात् अन्यौ यदि अपि भवत्-अवस्थायाम् एव प्रतीतौ॥
Now, follows various saṃyamas starting with change. From the saṃyama on the three types of change (dharma, lakṣaṇa and avasthā, or vastu, deśa and kāla) (YS.3.13), one attains knowledge of the past and future, which is the knowledge of time (YS.4.12–13 & 33). Since time is a figment (kalpanā) of the mind and not an object of direct perception or proof, both the past and future only exist as modifications of the mind. Because they are an external symptom (lakṣaṇa) of the nature (dharma) of perception, they appear distinct, yet are perceived only in the present period (avasthā). – [Vṛtti]

सूत्र इति ‘सु-अल्प-अक्षरम् अ-सन्दिग्धं सारवत् विश्वतो-मुखम्। अ-स्तोभम् अन्-अ-वद्यं च सूत्रं सूत्र-विदः विदुः’ इति (Śabda-Stoma-Mahānidhi: A Sanskrit Dictionary by Tārānātha Bhaṭṭāchārya).
“Those who know sūtra literature know a sūtra as having minimal syllables (su-alpa-akṣara), lacking ambiguity (a-sandigdha), being meaningful (sāravat), being able to have more than one valid meaning as well as being non-contradicting (viśvato-mukha) [with what is said before and after], lacking elaboration in praise (a-stobha), and having no fault (an-a-vadya) [in grammar or logic].” (Śabda-Stoma-Mahānidhi: A Sanskrit Dictionary by Tārānātha Bhaṭṭāchārya).

शब्द-अर्थ-प्रत्ययानाम् इतर-इतर-अध्यासात् यस्मात् नाम-वस्तु-रूपाणां परस्-पर-अध्यासः सङ्करः मिश्रं, तद्-प्रविभाग-संयमात् सङ्कर-विवेक-संयमात् (YS.1.42–4) सर्व-भूत-रुत-ज्ञानं सर्व-भूतानां वाक्-प्रयोजन-ज्ञानं संसार-सङ्कर-निमित्तत्वेन भवेत्, ‘समाने वृषे पुरुषः निमग्नः अन्-ईशया शोचति मुह्यमानः’ इति (MunU.3.1.2) ‘प्राणि-सुख-दुःख-उद्भूत-हर्ष-शोक-जात-नृत्य-गीत-वादित्र-क्ष्वेलित-आस्फोटित-हसित-आकृष्ट-रुदित-हा-हा-मुञ्च-मुञ्च-इति-आदि-अन्-एक-शब्द-कृत-तुमुली-भूत-महा-रवः’ इति (‘ऊर्ध्व-मूलः अवाक्-शाखः…’ इति KathU.2.3.1 Śāṅkara-bhāṣyam)॥
Since word-object-idea (śabda-artha-pratyaya) are often intermingled with each other, there arises name and form (nāma-rūpa) confusion. From saṃyama on the differentiation between these mixtures (YS.1.42–4), one can attain knowledge of the sounds of all beings, and the purpose of speech. This leads to the understanding that confusion in the world arises from their being mixed up. “On the same tree, one person is depressed, and without lordship (over hardly anything), this deluded one grieves” (MunU.3.1.2). For example, “It has its uproar, rendered tumultuous through the various sounds arising from dancing, singing, instrumental music, disport (play, jest, etc.), clapping on the arms, laughing, pulling, crying, exclaiming ’Alas, alas!,’ ’Leave me, leave me!’, induced by mirth and grief arising from the enjoyment and pain of living beings” (KathU.2.3.1 Śāṅkara-bhāṣyam). – [Vṛtti]

संस्कार-साक्षात्-करणात् अस्मिन् जन्मनि संस्कार-साक्षात्-करण-संयमात् पूर्व-जाति-ज्ञानं स्वे परेषु च पूर्व-जन्मनां निज-संस्कार-अपेक्षा-ज्ञानम् (YS.2.12–13)॥
By direct perception of the latent impressions (saṃskāras), through the practice of saṃyama on these impressions in this life, one attains knowledge of previous births, both in oneself and in others. This knowledge is the result of the impressions of past lives, understood in relation to one’s own saṃskāras and those of others (YS.2.12–13). – [Vṛtti]

स्व-प्रत्ययस्य संयमात् पर-चित्त-ज्ञानम् अन्य-चित्त-प्रकार-ज्ञानम्॥
Through saṃyama on one’s own perception, one gains knowledge of the minds of others and the types of mental states of others. – [Vṛtti]

प्रत्ययस्य इति ‘मातुर् मानाभिनिष्पत्तिः निष्पन्नं मेयम् एति तत्। मेयाभिसङ्गतं तच् च मेयाभत्वं प्रपद्यते’ इति (PancD.4.30).
“From the cognizer the cognition is produced. Having been produced, it reaches out to its object. Having come together with its object, it assumes the form of the object.” (Pañca-Daśī 4.30).

‘यत्र यथा तटाक-उदकं छिद्रात् निर्गत्य कुल्या-आत्मना केदारान् प्रविश्य तद्वत् एव चतुर्-कोण-आदि-आकारं भवति, तथा तैजसम् अन्तःकरणम् अपि चक्षुर्-आदि-द्वारा निर्गत्य घट-आदि-विषय-देशं गत्वा घट-आदि-विषय-आकारेण परिणमते। सः एव परिणामः वृत्तिः इति उच्यते’ इति (Vedānta-paribhāṣā 1.18).
“Here [regarding an external object cognition], just like water from a pond goes out through an opening, enters the fields in the form of canals, and becomes a four cornered form, etc., similarly the luminous mind (antaḥ-karaṇa) also goes out through the gate of sight, etc. [any of the five senses], reaches the locale of an object (viṣaya), such as pot, etc., and changes into the form of the object, the pot, etc. That modification (pariṇāma) is called a vṛtti (thought or thought-form).” (Vedānta-paribhāṣā 1.18).

‘पराञ्चनि खानि’ इति (KathU.2.1.1).
“Outgoing senses” (Kaṭha Up. 2.1.1).

‘पञ्च-श्रोतस्-अम्बुं पञ्च-योनि-उग्र-वक्राम्’ इति (SvetU.1.5).
“The five streams of water [the five senses] violently meandering among their five sources [the five great elements]” (Śvetāśvatara Up. 1.5).

‘अन्यत्र-मना अभूवमं न अदर्शम्, अन्यत्र-मना अभूवं न अश्रौषम्’ इति (BrhUEng.1.5.3).
“With the mind elsewhere I did not see, with the mind elsewhere I did not hear” (Bṛhad-āraṇyaka Up. 1.5.3).

तद्-ज्ञानं न च तु तद्-स-आलम्बनं पर-चित्तस्य आदिम-संस्कारेण सहितं, तस्य स्व-चित्तस्य अ-विषयी-भूतत्वात् तस्मात् पर-चित्तस्य ज्ञानं न संपूर्णं भवेत्॥
That knowledge (of other’s mind) is not based on their external objects and is not associated with the initial impressions (saṃskāras) of the their mind. Because it is rooted in the non-objectivity of those minds, therefore, knowledge of the minds of others does not become complete. – [Vṛtti]

काय-रूप-संयमात् तद्-ग्राह्य-शक्ति-स्तम्भे स्वयं तिरस्-भूते तूष्णी-भूते च इत्यर्थः चक्षुस्-प्रकाश-अ-संप्रयोगे चित्तस्य पर-देह-आदि-विषय-आक्षेपेण च सति स्व-देहस्य पर-देहस्य च अन्तर्-धानं बुद्धि-कृतम् अन्-अवधानं, स्थूल-विषयेषु न चित्त-विक्षेपाः इत्यर्थः (YS.1.30–31, YS.2.51–54)॥
By contemplating on the physical form (kāya-rūpa) through saṃyama, the power of its perception can be halted, resulting in one’s stealth. When the mind is not engaged with external objects, such as the body or other forms, and remains unaffected by them, the concealment of both one’s own body and others’ bodies is maintained without disturbance. In this state, the mind does not experience distractions from external objects, thus achieving a state of calm (YS.1.30–31, YS.2.51–54). – [Vṛtti]

स-उपक्रमं निर्-उपक्रमं च स-फलं शीघ्रम् अ-शीघ्रं च कर्म, तद्-संयमात् अपर-अन्त-ज्ञानं मरण-काल-ज्ञानम्, अ-रिष्टेभ्यः दुर्-निमित्तेभ्यः वा॥
Karma has immediate results and delayed results. From saṃyama on that or from ill-omens, arises the knowledge of death including the time of death. – [Vṛtti]

मैत्री-आदिषु (YS.1.33) संयमात् बलानि मैत्री-करुणा-मुदित-उपेक्ष-बलानि॥
Through saṃyama on goodwill, compassion, approval, and allowance (YS.1.33), one gains powers related to these qualities: the power of goodwill, compassion, approval, and allowance. – [Vṛtti]

पर-भूत-बलेषु संयमात् हस्ति-बल-आदीनि हस्ति-आदि-अपेक्षा-नैपुण्यानि॥
Through saṃyama on the strength of other beings, one gains powers such as the strength of an elephant and other similar abilities, such as dexterity, etc. associated with these beings. – [Vṛtti]

प्रवृत्ति-आलोक-न्यासात् बहिर्-बुद्धि-प्रकाश-लक्ष्यी-करणात् सूक्ष्म-व्यवहित-विप्रकृष्ट-ज्ञानं सूक्ष्म-गूढ-दूराणां ज्ञानं यथा सूर्यं प्रति॥
Through directing attention of the light of the intellect outward, one attains advanced knowledge of the subtle, the concealed, and the remote, like the sun illuminates all these. – [Vṛtti]

भुवन-ज्ञानं तमस्-रजस्-सत्त्वस्य भूर्-भुवस्-स्वरः ज्ञानं सूर्ये भास्करे पूषनि ब्रह्म-लोक-द्वारे संयमात्॥
Through saṃyama on the Sun one attains knowledge of the worlds (bhuvana-jñāna), which consist of the three guṇas (tamas, rajas, sattva), including earth, atmosphere and the heavens, up to the highest spiritual realm of Brahma-loka beyond the Sun. – [Vṛtti]

सूर्ये इति ‘तत् सवितुर् वरेण्यं भर्गो देवस्य धीमहि। धियो यो नः प्रचोदयात्’ इति (Gāyatrī Mantra, Ṛg Veda 3.62.10).
“We meditate upon that to be worshiped of the sun as this effulgence of the Lord which impels our intellects.” (Gāyatrī Mantra, Ṛg Veda 3.62.10).

‘केन इषितं पतति प्रेषितं मनः’ इति (KenU.1.1).
“Impelled by what (agent, by its mere presence) does the mind go directed (to its object)?” (Kena Up. 1.1).

‘आदित्यं गच्छति एतद् वै खलु लोक-द्वारम्’ इति (ChanU.8.6.5).
“He goes to the sun, this indeed is the doorway to the [highest] realms [of heaven].” (Chāndogya Up. 8.6.5 and 6).

‘हिरण्मयेन पात्रेण सत्यस्य अपिहितं मुखम्। तद् त्वं पूषन् अपावृणु सत्य-धर्माय दृष्टये’ इति (BrhU.5.15.1).
“The face [i.e., the true nature] of satya (i.e., brahman) is [as though] hidden by the golden vessel (pātra) [i.e., the blinding sun]. O Sun, please remove that [pātra, the blinding manifest form of yourself] for showing [the satya] to [me] the one whose nature is that satya.” (Bṛhad-āraṇyaka Up. 5.15.1).

‘ते ये एवम् एतद् विदुः, ये च अमी अरण्ये श्रद्धां सत्यम् उपासते, ते अर्चिः अभिसम्भवन्ति, अर्चिषः अहः, अह्नः आपूर्यमाण-पक्षम् आपूर्यमाण-पक्षात् यान् षण्मासान् उदन् आदित्यः एति, मासेभ्यः देव-लोकं, देव-लोकात् आदित्यम्, आदित्याद् वैद्युतं, तान् वैद्युतान् पुरुषः मानसः एत्य ब्रह्म-लोकान् गमयति, ते तेषु ब्रह्म-लोकेषु पराः परावतः वसन्ति, तेषां न पुनर्-आवृत्तिः’ इति (BrhU.6.2.15).
“Those who meditate upon this [five-fire ritual] in this way, and those in the forest who meditate with faith upon satya [i.e., Hiraṇya-garbha, the limit of subtlety but as ‘other’ than oneself, falling short of limitless brahman], they enter into the [funeral] fire[-deity], from the fire[-deity] they go to the day[-deity], from the day[-deity] to the waxing fortnight[-deity], from the waxing fortnight[-deity] to those six-months[-deities] where the sun travels north, by those six-months[-deities] to the heaven of the deities, from the heaven of the deities to the sun[-deity], from the sun[-deity] to the lightening-deity. From the lightening-deity a person born of the mind [of Hiraṇya-garbha] comes and takes them to the realms called brahma-loka [the highest heaven, wherein one can be taught brahma-vidyā, presumably, in the highest of these realms and get out of this rebirth cycle completely]. In those realms of brahma-loka they live a long time. For them there is no return again [during the life of this Hiraṇya-garbha, if at all, they will return upon the dissolution of that current brahma-loka during pralaya, the dissolution of all worlds for the next manifestation cycle].” (Bṛhad-āraṇyaka Up. 6.2.15).

चन्द्रे नक्षत्र-नाथे दक्षिण-आयन-देवतायां संयमात् तारा-व्यूह-ज्ञानं नक्षत्र-रचना-मार्ग-ज्ञानम्॥
Through saṃyama on the Moon, the ruler of the constellations, and the deity of the southern solstice, one attains knowledge of the arrangement of the stars and the path of the constellations. – [Vṛtti]

चन्द्रे इति ‘अथ ये यज्ञेन दानेन तपसा लोकान् जयन्ति ते धूमम् अभिसम्भवन्ति, धूमाद् रात्रिं रात्रेः पक्षीयमाण-पक्षम् अपक्षीयमाण-पक्षाद् यान् षण्मासान् दक्षिण-आदित्यः एति, मासेभ्यः पितृ-लोकं, पितृ-लोकात् चन्द्रं, ते चन्द्रं प्राप्य अन्नं भवन्ति, तान् तत्र देवाः यथा सोमं राजानम् आप्यायस्व अपक्षीयस्व इति, एवम् एनान् तत्र भक्षयन्ति, तेषां यदा तत् पर्यवैति अथ इमम् एव आकाशम् अभिनिष्पद्यन्ते, आकाशाद् वायुं, वायोः वृष्टिं, वृष्टेः पृथिवीं, ते पृथिवीं प्राप्य अन्नं भवन्ति, ते पुनः पुरुष-अग्नौ हूयन्ते, ततः योषा-अग्नौ जायन्ते, लोकान् प्रति उत्थायिनः ते एवम् एव अनुपरिवर्तन्ते, अथ ये एतौ पन्थानौ न विदुः ते कीटाः पतङ्गाः यद् इदं दन्दशूकम्’ इति (BrhU.6.2.16).
“Whereas, those who win [heavenly] worlds through ritual, charity, and prayerful discipline enter into the [funeral] smoke[-deity], from the smoke[-deity] they go to the night[-deity], from the night[-deity] to the waning fortnight[-deity], from the waning fortnight[-deity] to the six-months[-deities] where the sun travels south, from those six-months[-deities] to the heaven of the ancestors, from the heaven of the ancestors to the moon[-deity]. Reaching the moon[-deity] they [i.e., their karmas that brought them here] become food. There the deities enjoy them [like one enjoys] King Soma [saying] thus, ‘May you increase and [then] diminish [like the moon].’ When that [karma] of theirs elapses, then they fall out [of the lunar heaven] to this space [i.e., they, being emptied of their load of karma that was consumed by and thus swelled the waxing of the moon, become like empty space], from space to air, from air to rain, from rain to the earth. Reaching the earth they [i.e., their watery bodies] become food again, and they are offered into the [digestive] fire of a male, from him they [as seed] are born in the [reproductive] fire of a female, in this way alone rising [again] to [other] worlds they revolve [in saṃsāra]. But, those who do not know [and follow] either of these two paths [of rites to the lunar heavens and of meditations to the solar heavens] [directly] become [i.e., may be born as] worms, flies, and this [bug, etc.] that keeps biting [us].” (Bṛhad-āraṇyaka Up. 6.2.16).

ध्रुवे संयमात् तद्-गति-ज्ञानं नक्षत्र-चक्र-गति-ज्ञानम्॥
Through saṃyama on the pole star (Dhruva), one attains knowledge of its motion, as well as the rotation of all the constellations as a whole. – [Vṛtti]

नाभि-चक्रे संयमात् काय-व्यूह-ज्ञानम्॥
Through saṃyama on the navel cakra, one attains knowledge of the physical structure or formation of the body. – [Vṛtti]

कण्ठ-कूपे संयमात् क्षुत्-पिपासा-निवृत्तिः॥
Through saṃyama on the throat center (kaṇṭha-kūpa), one overcomes hunger and thirst. – [Vṛtti]

कूर्म-नाड्यां कूर्मः इव कूर्मः नाम उरस्-स्थ-नाडी तस्यां, तद्-सन्निधि-प्राणे संयमात् स्थैर्यं चित्त-स्थैर्यं, यथा प्राण-विक्षणे॥
Through saṃyama on the kūrma nāḍī (a specific energy channel associated with the turtle), which is located in the chest, one attains steadiness of the mind. Such as from contemplation on just the presence of the prāṇa (prāṇa-vīkṣaṇa). – [Vṛtti]

मूर्ध-ज्योतिषि मूर्धनि शिरसि ज्योतिः चित्त-चैतन्यं तस्मिन् दृशि, मूर्ध-नाडि-प्राणस्य वा प्रगत्यां संयमात् सिद्ध-दर्शनं तेषां सिद्धं ज्ञानं भवेत्, अथवा वि-देह-आदि-सिद्ध-पुरुष-स्वर्ग-स्थस्य दर्शनं भवेत् (YS.3.25 & 1.19)॥
Through saṃyama on the light in the head (mūrdha-jyoti), or on the prāṇa in the mūrdha-nāḍī (the energy channel in the head), one attains the knowledge belonging to the perfected souls (siddhas), or the gains the vision of those who have transcended the body, such as the perfected beings and those in heavenly realms (YS.3.25 & 1.19). – [Vṛtti]

सिद्ध-दर्शनम् इति ‘अथ यत्र एतद् अस्मात् शरीराद् उत्क्रामति अथ एतैः एव रश्मिभिः ऊर्ध्वम् आक्रमते सः ओम् इति वा ह उद् वा मीयते सः यावत् क्षिप्येन् मनः तावद् आदित्यं गच्छति एतद् वै खलु लोक-द्वारं विदुषां प्रपदनं, निरोधः अ-विदुषाम्॥ तद् एषः श्लोकः। शतं च एका च हृदयस्य नाड्यः तासां मूर्धानम् अभिनिःसृता एका। तया ऊर्ध्वम् आयन् अ-मृतत्वम् एव विष्वन् अन्याः उत्क्रमणे भवन्ति उत्क्रमणे भवन्ति’ इति (ChanU.8.6.5–6 & KathU.2.3.16).
“Thus when this one [the common person] departs from this body, as well as the one who dies [uttering, i.e., meditating upon] ‘Om,’ then one goes upward through these rays alone [that come from the sun into the subtle pathways in the body called the nāḍīs reaching to the heart, and from them back to the sun, see Chāndogya Up. 8.6.2, i.e., there is no disconnect of energy between the center of oneself and the representative center of the universe]. After the mind fails [to remain tied to this body], then one goes to the sun, this indeed is the doorway to the [highest] realms [of heaven]. There is passage [through the sun] for the [sufficiently] wise, but there is obstruction [there] for the unwise. There is this verse – ‘One hundred and one nāḍīs of the heart. One of them goes out to the head. Going upward through that, one attains deathlessness. The other [nāḍīs] [going] in different directions are when going out [in those other directions, upon death].’” (Chāndogya Up. 8.6.5 and 6, and Kaṭha Up. 2.3.16).

‘सर्व-द्वाराणि संयम्य मनः हृदि निरुध्य च। मूर्ध्नि आधाय आत्मनः प्राणम् आस्थितः योग-धारणाम्॥ ओम् इति एक-अक्षरं ब्रह्म व्याहरन् माम् अनुस्मरन्। यः प्रयाति त्यजन् देहं सः याति परमां गतिम्’ इति (BhG.8.12–13).
“Closing all the gates [i.e., the sense organs] and [as a visualization] withdrawing the mind into the heart; placing one’s breath at [the top of] the head, and remaining [there] holding [the last breath] by [the strength of] yoga; chanting the single syllable ‘Om,’ which is brahman; remembering Me accordingly [through My teaching], [while] giving up the body – the one [yogin who is not yet fully wise] who departs [by movement as it were] – that one reaches the most exalted end [within saṃsāra, i.e., brahma-loka, the seventh heaven, where one may be taught brahma-vidyā and thus freed].” (Bh. Gītā 8.12 and 13).

‘यः एव असौ आदित्ये पुरुषः…अतिष्ठाः सर्वेषां भूतानां मूर्धा राजा इति वा अहम् एतम् उपास इति, सः यः एतम् एवम् उपास्ते अति-ष्ठाः सर्वेषां भूतानां मूर्धा राजा भवति’ इति (BrhU.2.1.2).
“That person [brahman] which is in the sun…I contemplate this one as existing across all beings, as [their] head and resplendent. The one who contemplates this one in this way [also] exists across all beings, as their head and resplendent.” (Bṛhad-āraṇyaka Up. 2.1.2).

प्रातिभात् (YS.3.25) बुद्धि-चैतन्ये संयमात् वा सर्वं परम-पुरुष-अर्थ-कृतम् इत्यर्थः॥
Through saṃyama on the light, the consciousness of the intellect (buddhi-caitanya) (YS.3.25), all knowledge is attained, as it leads to the Ultimate Puruṣa. – [Vṛtti]

सर्वम् इति ‘शौनकः ह वै महा-शालः अङ्गिरसं विधिवत् उपसन्नः पप्रच्छ। कस्मिन् नु भगवः विज्ञाते सर्वम् इदं विज्ञातं भवति इति’ इति (MunU.1.1.3).
“Śaunaka, a great householder, appropriately approached Aṅgiras and asked, ‘Venerable sir, upon having known what all this is known?’” (Muṇdaka Up. 1.1.3).

हृदये बुद्धौ हृद्-आकाशे संयमात् चित्त-संवित् चित्त-स्व-रूप-ज्ञानम्॥
Through saṃyama on the heart (hṛdaya), the intellect (buddhi), or the inner space of the heart (hṛd-ākāśa), one attains knowledge of the mind (citta-saṃvit), of the very center of the mind. – [Vṛtti]

हृदये इति ‘यावान् वै अयम् आकाशः तावान् एषः अन्तर्-हृदये आकाशः। उभे अस्मिन् द्यावा-पृथिवी अन्तः एव समाहिते॥ उभौ अग्निः च वायुः च सूर्या-चन्द्रमसौ उभौ विद्युत्-नक्षत्राणि। यद् च अस्य इह अस्ति यद् च न अस्ति सर्वं तद् अस्मिन् समाहितम्’ इति (ChanU.8.1.3).
“Indeed as vast as this space [in the cosmos] is this space inside the heart (antar-hṛdaye ākāśaḥ) [i.e., the mind]. In this [mind, the space in the heart] are contained [are contemplated] (samāhite) within both sky and earth, both fire and wind, both sun and moon, and lightening and stars. Whatever here one has and does not have [in this world], all that is contained [is contemplated] in this [mind, the space in the heart].” (Chāndogya Up. 8.1.3).

सत्त्व-पुरुषयोः चित्त-पुरुषोः अति-अन्त-अ-सङ्कीर्णयोः अ-शेष-भेदयोः धर्मतः (YS.2.5) प्रत्यय-अ-विशेषः अ-विवेक-प्रत्ययः भोगः पर-अर्थत्वात् यस्मात् अन्-आत्म-अर्थः, स्व-अर्थ-संयमात् आत्म-अवस्थान-अर्थे संयमात् तु पुरुष-ज्ञानं स्व-परम-पुरुष-ज्ञानम्॥
The intellect (sattva) and the puruṣa (self), though entirely distinct in their nature, appear as undifferentiated due to ignorance (a-vidyā), leading to misidentification (a-viveka-pratyaya), which results in worldly experience (bhoga). This happens because the intellect functions for another (para-arthatva), not for itself. However, through saṃyama on the nature of the self (sva-artha-saṃyama) for the purpose of abiding in one’s true self (ātma-avasthāna), one attains knowledge of the puruṣa, the ultimate self. – [Vṛtti]

सत्त्वम् इति ‘तत्र सत्त्वं निर्-मलत्वात् प्रकाशकम् अन्-आमयम्। सुख-सङ्गेन बध्नाति ज्ञान-सङ्गेन च अन्-अघ॥ रजः राग-आत्मकं विद्धि तृष्ण-आसङ्ग-समुद्भवम्। तद् निबध्नाति कौन्तेय कर्म-सङ्गेन देहिनम्॥ तमः तु अ-ज्ञान-जं विद्धि मोहनं सर्व-देहिनाम्। प्रमाद-आलस्य-निद्राभिः तद् निबध्नाति भारत’ इति (BhG.14.6–8).
“Among these [three guṇas], sattva – since it is free from impurity – is illuminating and free from affliction – [yet] binds by [one’s] attachment to pleasure and by [one’s] attachment to knowing [i.e., attachment/identity is the problem, not the pleasure or knowledge], O Arjuna. Know rajas, which is of the nature of attraction [i.e., it is an impurity to the natural clarity of the sattva mind – projecting virtues on things they don’t have], as born of [i.e., increased by] longing and attachment. O Arjuna, it binds the embodied one by attachment to activity. Whereas, know tamas – for all those identified with their body – as delusion [i.e., as the lack of discerning the difference between oneself and objects of desire] born of [i.e., perpetuated by] ignorance. It binds by carelessness, laziness, and sleepiness, O Arjuna.” (Bh. Gītā 14.6 through 8).

‘न अन्यं गुणेभ्यः कर्तारं यदा द्रष्टा अनुपश्यति। गुणेभ्यः च परं वेत्ति मद्-भावं सः अधिगच्छति’ इति (BhG.14.19).
“When the seer sees [according to the teaching] that there is not a doer other than the guṇas and knows [the self] as beyond the guṇas, [then] that one attains My nature [called mokṣa (freedom)].” (Bh. Gītā 14.19).

पुरुष-ज्ञानम् इति ‘मनसः वृत्ति-शून्यस्य (भेद-वृत्ति-रहितस्य अ-खण्ड-आकारतया) ब्रह्म-आकारतया स्थितिः’ इति (Pātañjala-Yoga-Sūtrāṇi-Bhoja-Sadāśiva-Vṛtti 3.3).
“The status of the mind whose thoughts are unreal (śūnya) by having the form of brahman.” (Pātañjala-Yoga-Sūtrāṇi-Bhoja-Sadāśiva-Vṛtti 3.3).

‘तद्-विज्ञान-अर्थं सः गुरुम् एव अभिगच्छेत् समित्-पाणिः श्रोत्रियं ब्रह्म-निष्ठम्’ इति (MunU.1.2.12).
“For assimilated knowledge of that [reality] one must with ritual fuel in hand [as a sign of dutifulness] approach only a teacher (guru) who is learned in the scripture (śrotriya) and established in that reality (brahma-niṣṭha).” (Muṇdaka Up. 1.2.12).

‘अन्-अन्य-प्रोक्ते गतिः अत्र न अस्ति अणीयान् हि अ-तर्क्यम् अणु-प्रमाणात्’ इति (KathU.1.2.8).
“When taught by one who is [established] in no other (an-anya) [reality], there is no going (gati) [astray] in regard to it. Because, it is subtler (aṇīyas) than the subtle (aṇu) and unapproachable by mere logic (a-tarkya).” (Kaṭha Up. 1.2.8).

‘वेद अहम् एतं पुरुषं महान्तम् आदित्य-वर्णं तमसः परस्तात्। तम् एव विदित्वा अति-मृत्युम् एति न अन्यः पन्थाः विद्यते अयनाय’ इति (SvetU.3.8).
“I know this fullness (puruṣa) that is limitless (mahat), clear and bright as the sun (āditya-varṇa), and beyond the darkness [of ignorance]. By knowledge of that alone (tam eva viditvā) one goes beyond death. There is no other way of getting [there].” (Śvetāśvatara Up. 3.8).

ततः स्व-अर्थ-संयमात् प्रातिभ-श्रावण-वेदन-आदर्श-आस्वाद-वार्त्ताः बुद्धि-शक्तिः श्रवणस्य स्पर्शनस्य दर्शनस्य रसनस्य घ्राणस्य इन्द्रिय-शक्तयः च, अथवा वार्त्तः वृत्ति-इत्यर्थे ततः चतुर्-इन्द्रिय-वृत्ति-शक्तयः इत्यर्थः जायन्ते॥
From saṃyama on the self (sva-artha-saṃyama), arises the light (prātibha) of intelligence, along with heightened sensory abilities, such as hearing (śravaṇa), touch (vedanā), vision (ādarśa), taste (āsvāda), and smell (vārttā). These are the enhanced cognitive abilities of the intellect (buddhi-śakti) related to the five senses of hearing, touch, sight, taste, and smell. Alternatively, vārtta refers to the act of perception itself through each of the preceding four sensory faculties. – [Vṛtti]

ते प्रातिभ-आदि-शक्ति-रूपाः पुरुष-ज्ञान-अर्थ-समाधौ उपसर्गाः प्रतिबन्धकाः यदि भोगार्थाः एव, अथवा अधिकाः एव प्रतिबन्ध-रहिताः (YS.1.12 & 15), भोग-अर्थे व्युत्थाने अ-निरोध-चित्ते तु प्रयोजनवत्यः सिद्धयः॥
These powers, such as an enhanced light of intelligence (prātibha) and others, in the form of abilities, as ‘upasargas’, can either be obstacles (pratibandhakas) in the pursuit of the purpose of the self (puruṣa-jñāna) when they are used for worldly enjoyment (bhoga) instead, or they can be aids (adhīkas) free from obstruction when they are directed towards higher goals (YS.1.12 & 15). When the mind is agitated and undisciplined in pursuit of worldly pleasure, the powers become tools for more helpful siddhis (accomplishments). – [Vṛtti]

उपसर्गाः (=अधिकाः एव) इति ‘सः यः एवं वेद प्रतितिष्ठति। अन्नवान् अन्न-अदः भवति। महान् भवति। प्रजया पशुभिः ब्रह्म-वर्चसेन। महान् कीर्त्या’ इति (TaitU.3.6.1).
“One who knows [through contemplation] thusly becomes established [in the ultimate being within (parame vyoman)]. That one possesses food and is the eater of food, and is bountiful in progeny, wealth, spiritual radiance, and fame.” (Taittirīya Up. 3.6.1).

बन्ध-कारण-शैथिल्यात् इदम्-शरीर-बन्ध-कारण-मोचनात् अभिनिवेश-क्लेश-मोचनात् च प्राचुर्येण प्रचार-संवेदनात् उदान-आदि-जीव-यात्रा-ज्ञानात् च चित्तस्य पुनर्-जन्मनि ‘योगिनाम् एव कुले’ पर-शरीर-आवेशः॥
By the loosening of the causes of bondage, the release from the affliction of attachment (abhiniveśa) to this body, and through knowledge of the natural travel of the mind, one attains knowledge of the journey of the prāṇa (life force), such as udāna (the upward and ejecting prāṇa). This leads to the realization of the rebirth of the mind in another body, such as ‘in the family of yogīs.’ – [Vṛtti]

प्रचार-संवेदनात् इति ‘पार्थ न एव इह न अमुत्र विनाशः तस्य विद्यते। न हि कल्याण-कृत् कश्चिद् दुर्-गतिं तात गच्छति॥ प्राप्य पुण्य-कृतां लोकान् उषित्वा शाश्वतीः समाः। शुचीनां श्रीमतां गेहे योग-भ्रष्टः अभिजायते॥ अथवा योगिनाम् एव कुले भवति धीमताम्। एतद् हि दुर्-लभतरं लोके जन्म यद् ईदृशम्॥ तत्र तं बुद्धि-संयोगं लभते पौर्व-देहिकम्। यतते च ततः भूयः संसिद्धौ कुरु-नन्दन॥ पूर्व-अभ्यासेन तेन एव ह्रियते हि अ-वशः अपि सः। जिज्ञासुः अपि योगस्य शब्द-ब्रह्म अतिवर्तते’ इति (BhG.6.40–44).
“O Arjuna, neither here itself [due to the positive attitude of śraddhā (trust in the teaching)] nor hereafter [according to karma] is there loss for that one. Because, O Dear One, [to the extent] anyone performs adaptive action [in keeping with dharma], [to that extent] that one does not get a bad lot. The one who has ‘fallen’ from this yoga gains the [same] worlds [i.e., heavens] of those who do adaptive actions, lives there for countless years, [then] is [re-]born in the home of a virtuous [i.e., following dharma] and fortunate [family]. Or [even better] that one is born in the family of wise yogins. Such a birth as this is indeed more difficult to attain in this world. There, one gains connection with [i.e., quickly matures to] an intellect [like the one] that existed while in the previous body and [then] strives further than that, towards success [i.e., complete freedom], O Arjuna. By that previous [life’s] practice [i.e., its karma-phala (the results of its karma)] alone, even without will, one is indeed swept along. Just desiring to know about [this] [jñāna-]yoga [one quickly] goes beyond the Veda text [i.e., its bulky heaven-going section].” (Bh. Gītā 6.40 through 44).

उदान-जयात् शरीर-त्याग-आदि-उदान-नाम-प्राण-ऊर्ध्व-शक्ति-वशी-करणात् जल-पङ्क-कण्टक-आदिषु अ-सङ्गः अ-निमग्नः मरण-काले उत्क्रान्तिः च॥
By the mastery over udāna (the upward-moving prāṇa), one can achieve the ability to leave the body, which is associated with the upward force of prāṇa. By gaining control over udāna, one remains unattached and unstuck by water, mud, thorns, and similar obstacles. At the time of death, the soul departs without being entangled. – [Vṛtti]

समान-जयात् उदर-परिपाक-आदि-समान-नाम-प्राणस्य समी-करण-शक्तेः वशी-करणात् ज्वलनं बल-आदि-तेजः॥
By the mastery over the prāṇa called samāna, which governs the digestive processes and other similar functions, one gains control over the force of assimilation. This results in the ability to generate heat, strength, and other forms of energy. – [Vṛtti]

प्रचार-संवेदनात् इति ‘एषः हि एतद् हुतम् अन्नं समं नयति तस्माद् एताः सप्त-अर्चिषः भवन्ति’ इति (PrasU.3.5).
“Since this [samāna] distributes equally the food offered [into the fire of prāṇa], from that these seven flames [of prāṇa] [issue out] [through the mouth and the two eyes, ears, and nostrils].” (Praśna Up. 3.5).

श्रोत्र-आकाशयोः श्रवण-आकाशयोः संबन्ध-संयमात् कार्य-कारण-व्यष्टि-समष्टि-संबन्धे संयमात् दिव्यं श्रोत्रं श्रुति-व्यष्टि-समष्टि-शासन-श्रवणम्॥
Through saṃyama on the cause/effect and the individual/universal connections between the sense of hearing and the element space, one gains the divine hearing (divya-śrotra), the listening to the divine teaching on the individual and the universal from the authoritative scriptures. – [Vṛtti]

आकाशस्य इति ‘तस्माद् वै एतस्माद् आत्मनः आकाशः संभूतः। आकाशाद् वायुः। वायोः अग्निः। अग्नेः आपः। अद्भ्यः पृथिवी’ इति (TaitU.2.1.1).
“From that [brahman] indeed, which is this self (ātman), exists space. From space [exists] air, from air fire, from fire water, from water earth.” (Taittirīya Up. 2.1.1).

‘सद् एव सोम्य इदम् अग्रे आसीद् एकम् एव अ-द्वितीयम्…तद् ऐक्षत बहु स्यां प्रजायेय इति तत् तेजः असृजत, तत् तेजः ऐक्षत बहु स्यां प्रजायेय इति तद् अपः असृजत। तस्माद् यत्र क्वच शोचति स्वेदते वा पुरुषः तेजसः एव तद् अधि आपः जायन्ते॥ ताः आपः ऐक्षन्त बह्व्यः स्याम प्रजायेमहि इति ताः अन्नम् असृजन्त, तस्माद् यत्र क्व च वर्षति तद् एव भूयिष्ठम् अन्नं भवति अद्भ्यः एव तद् अधि अन्न-अद्यं जायते’ इति (ChanU.6.2.1 & 3–4).
“In the beginning [of this manifestation cycle], my dear, [all] this was existence (sat) alone, one indeed without a second. …That [existence as the Lord] envisioned [as it was before and in keeping with that], ‘May I be many, may I be born [as though many].’ That [existence] gave rise to Fire. That Fire envisioned, ‘May I be many, may I be born [as though many].’ That [Fire] gave rise to Water. Therefore, whenever a person is hot he perspires. So water is produced indeed from heat. That Water envisioned, ‘May I be many, may I be born [as though many].’ That [Water] gave rise to Food, i.e., Earth. Therefore, whenever it rains, then abundant food arises. So eatable food is produced from water.” (Chāndogya Up. 6.2.1 and 3 through 4).

‘पृथिव्याः ओषधयः। ओषधीभ्यः अन्नम्। अन्नात् पुरुषः। सः वै एषः पुरुषः अन्न-रसमयः’ इति (TaitU.2.1.1).
“From the earth are plants. From plants is food. From food is the person. This very person is made from the essence of food.” (Taittirīya Up. 2.1.1).

‘एतावद् वै इदं सर्वम् अन्नं च एव अन्नादः च’ इति (BrhU.1.4.6).
“All this [universe] is indeed this much – food and the eater of food.” (Bṛhad-āraṇyaka Up. 1.4.6).

‘सा इयं देवता ऐक्षत हन्त अहम् इमाः तिस्रः देवताः अनेन जीवेन आत्मना अनुप्रविश्य नाम-रूपें व्याकरवाणि इति॥ तासां त्रि-वृतं त्रि-वृतम् एक-एकां करवाणि इति सा इयं देवता इमाः तिस्रः देवताः अनेन एव जीवेन आत्मना अनुप्रविश्य नाम-रूपे व्याकरोत्॥…यद् अग्ने रोहितं रूपं तेजसः तद् रूपं यद् शुक्लं तद् अपां, यत् कृष्णं तद् अन्नस्य – अपागाद् अग्नेः अग्नित्वं वाचा-आरम्भणं विकारः नामधेयं त्रीणि रूपाणि इति एव सत्यम्’ इति (ChanU.6.3.2–3 & 4.1).
“This very Lord thought, ‘Well, may I enter into these three deities [i.e., Fire, Water, and Food/Earth] through this [individual] living ātman [as in the previous cycle] and [through the enlivened mind therein] differentiate [all things] into name and form.’ This very Lord (thought), ‘Of these [three deities], may I make each one threefold. May I enter into these three deities through this [individual] living ātman and [through the enlivened mind therein] differentiate [all things] into name and form.’ In [triplicated, i.e., material/visible] fire, what is the red color/form is the color/form of [undifferentiated] Fire, what is the white color/form [in the fire] is that of Water, and what is the black color/form [in the fire] is that of Food/Earth – [thus] [a single] form/nature of [visible] fire has gone away from [what we call] fire [that is really tri-formed] [i.e., all that we give a name to is in fact a semblance consisting of something more subtle, and that more subtle is more real as it is more permanent]. [All] modification [i.e., form (rūpa)] is originating from speech (vācā-ārambhaṇa), mere name alone (nāmadheya). The three forms [of undifferentiated Fire, Water, and Food/Earth, not available to the senses] alone are [relatively] real (satya) [as even their reality is but existence (sat) itself, which has no beginning, no modification, and no end].” (Chāndogya Up. 6.3.2 through 3, and 6.4.1).

काय-आकाशयोः देह-आकाशयोः संबन्ध-संयमात् कारणमय-कार्यस्य कारणस्य च व्यष्टेः समष्टेः च संबन्धे संयमात् लघु-तूल-समापत्तेः तूल-पिण्ड-आदि-लघु-पद-अर्थ-समापत्तिः तया च अपि आकाश-गमनम् आकाशे हि आकाशतया च सर्व-गमनम्, अ-प्रतिबद्ध-चित्तस्य हृद्-आकाशे च॥
Through saṃyama upon the connection between the body’s space and cosmic space, on their causal relationship and their individual and universal forms, and upon light cotton, one attains the ability to become light, such as the lightness of a cotton ball or other light objects. With this, one also gains the ability to move through space, as space within space, and as the unbounded space in the heart. – [Vṛtti]

आकाश-गमनम् इति ‘ते सर्व-गं सर्वतः प्राप्य धीराः युक्त-आत्मानः (=युक्त-चेतसः) सर्वम् एव आविशन्ति’ इति (MunU.3.2.5).
“Those wise [sages], whose minds are merged [in that reality] [and thus] having attained the all-pervading (sarva-ga) in every way, they enter [i.e., become] everything indeed [as the self of all].” (Muṇḍaka Up. 3.2.5).

बहिस् पराक्-इन्द्रिय-द्वारेण अ-कल्पिता आत्म-परिच्छेद-विकल्पना-रहिता बुद्धि-वृत्तिः महा-वि-देहा अत्यन्त-देह-विमुक्ता, ततः प्रकाश-आवरण-क्षयः विद्या-प्रतिबन्द-क्षयः॥
Thought – by way of the outgoing senses – without the erroneous conception of the self being limited, is the great viyoga (disassociation from the body) and the complete freedom from the body are attained. From this, the covering of light is removed, and the bondage to one’s knowledge is also eliminated. – [Vṛtti]

महा-वि-देहा इति ‘विकरोति अपरान् भावान् अन्तर्-चित्ते व्यवस्थितान्। नियतान् च बहिर्-चित्तः एवं कल्पयते प्रभुः॥ चित्त-कालाः हि ये अन्तः तु द्वय-कालाः च ये बहिः। कल्पिताः एव ते सर्वे विशेषः न अन्य-हेतुकः॥ अ-व्यक्ताः एव ये अन्तः तु स्फुटाः एव च ये बहिः। कल्पिताः एव ते सर्वे विशेषः तु इन्द्रिय-अन्तरे’ इति (ManKa.2.13–15).
“The Lord (prabhu) [i.e., the limitless self] diversely manifests (vikaroti) the limited (a-para) objects existing [dis-orderly, as in dream] inside the mind as well as the orderly [objects] outside the mind – in this way [the self] imagines (kalpayate). Those [objects] are inside because their time [of manifestation] is only that of their thought, whereas those others are outside [because] their time [of manifestation] is twice [i.e., as the time one is thinking of them and as the time of their being seen, or, in other words, their time from the perspective of the seer and from the perspective of the seen], so, the distinction having no other reason [than their time of manifestation, and not for reason of any separate intrinsic nature on their part], they all [both internal and external objects] are but imaginations (kalpitas) [i.e., temporally ‘fixed up’ by the mind]. Those [objects] which are inside are indistinct (a-vyakta), whereas the others which are outside are distinct (sphuṭa). [Since] their distinction is but the difference in the organ [that perceives it, whether the mind or the mind via the senses], then [external objects being not intrinsically different from dream or mental-only objects] are [as well] all imaginations [i.e., not absolutely real].” (Māṇḍūkya Up. Kārikā 2.13 through 15).

स्थूल-स्व-रूप-सूक्ष्म-अन्वय-अर्थवत्त्व-संयमात् स्थूल-रूपं स्व-रूपं सूक्ष्म-रूपं च तेषां समन्वयस्य तत्त्वे संयमात् – स्थूल-रूपं सूक्ष्मेण स्व-काल-बाधितं सूक्ष्म-रूपं च स्व-रूपेण स्व-काल-बोधितम् इत्यर्थः (YS.1.42–44) भूत-जयः सर्व-स्थूल-सूक्ष्म-भूत-वशी-करणम् (YS.2.18)॥
Through saṃyama on the gross, the subtle, and one’s own and their real nature, along with the significance of their connection, one gains mastery over the gross, subtle, and their interrelationship. The gross is in its time sub-rated by its subtle. The subtle is in its time sub-rated by its (unchanging) real nature (YS.1.42–44). This practice results in the mastery over all gross and subtle elements (bhūta-jaya) (YS.2.18). – [Vṛtti]

भूत-जयः इति ‘सः यः च अयं पुरुषे। यः च असौ आदित्ये। सः एकः॥ सः यः एवं-वित्। अस्मात् लोकात् प्रेत्य। एतम् अन्नमयम् आत्मानम् उपसंक्रम्य। एतं प्राणमयम् आत्मानम् उपसंक्रम्य। एतं मनोमयम् आत्मानम् उपसंक्रम्य। एतं विज्ञानमयम् आत्मानम् उपसंक्रम्य। एतम् आनन्दमयम् आत्मानम् उपसंक्रम्य। इमान् लोकान् काम-अन्नी काम-रूपी अनुसंचरन्। एतत् साम गायन् आस्ते। हा वु हा वु हा वु॥ अहम् अन्नम् अहम् अन्नम् अहम् अन्नम्। अहम् अन्न-अदः अहम् अन्न-अदः अहम् अन्न-अदः’ इति (TaitU.3.10.4–6).
“The one who is in this person [the individual] and the one who is in the sun [the Lord] – that is one (eka). That one who knows thus – leaving this world [of ignorance], transcending [by swallowing in terms of knowledge] this body (ātman) made of food, transcending this body made of energy (prāṇa), transcending this body made of mind, transcending this body made of intellect (vijñāna), transcending this body made of joy (ānanda) – moving about [all] these worlds consuming at will any food, assuming at will any form – he [or she] sits singing this song, ‘Oho [repeated 3 times]. [As every thing] I am [all] food [repeated 3 times]. [As every being] I am the eater of [all] food [repeated 3 times].’” (Taittirīya Up. 3.10.4 through 6).

ततः स्थूल-सूक्ष्म-भूत-जयात्, भूत-व्यापनात् भूत-अत्ययनात् च अणिम-आदि-प्रादुर्-भावः अति-सूक्ष्मता-अति-महत्ता-आदि-आख्या-स्व-रूप-आत्म-दर्शनं, काय-संपद् जगत्-काय-लाभः जगत्-स्व-रूपतया तद्-धर्म-अन्-अभिघातः सर्व-जगत्-स्व-रूप-लाभात् न अन्येन अभिघातः बादितः भवेत्, यस्मात् सर्व-आत्मनः अन्यद् न किम्-चन च स्थूल-जगत्-जयः इत्यर्थः॥
From the mastery over the gross and subtle elements (bhūta-jaya), through the pervasiveness and transcendence of the elements, there arises the manifestation of powers like aṇimā (the ability to become very small), along with extreme subtlety and vastness, by means of seeing the dimensionless nature of the self. This results in the mastery over the physical body, the acquisition of the world’s form, and the experience of the world as nothing more than one’s true self. There will be no obstruction from any external force, as the yogī has attained the universal essence of the entire universe, seeing nothing apart from one’s self. This is the meaning of the mastery over the gross world. – [Vṛtti]

अणिम-आदि इति ‘यद् अर्चिमद् यद् अणुभ्यः अणु च यस्मिन् लोकाः निहिताः लोकिनः च। तद् एतद् अ-क्षरं ब्रह्म’ इति (MunU.2.2.2).
“What is shining and is subtle (aṇu) among the subtle [i.e., the tiniest] objects (aṇus), and in which are placed all the worlds and dwellers in these worlds, that is this immutable brahman (reality).” (Muṇḍaka Up. 2.2.2).

‘अणोः अणीयान् महतः महीयान् आत्मा अस्य जन्तोः निहितः गुहायाम्’ इति (KathU.1.2.20).
“The self (ātman) is smaller than the small (aṇu), bigger than the big (mahat); present in the heart of [every] creature.” (Kaṭha Up. 1.2.20).

रूप-लावण्य-बल-वज्र-संहननत्वानि सु-रूप-प्रिय-बल-वज्र-इव-दृढत्वानि जगत्-सर्व-काय-रूपाणि ईश्वर-विभूतित्वानि काय-संपद् सर्व-जगत्-काय-लाभः (cf. YS.2.37), क्षेत्र-लाभः क्षेत्र-ज्ञतया (BhG.13.1–6)॥
And that attainment of bodies is of bodies that are shapely, beautiful, strong, and indestructible (like a diamond), resembling the divine manifestations of Īśvara in all physical forms. This kāya-saṃpat is the gain of all forms of the universe, of the kṣetra (the field of experience) through the understanding of the field (kṣetra-jñāna) (BhG.13.1–6). – [Vṛtti]

काय-संपद् इति ‘मत्तः परतरं न अन्यत् किञ्चिद् अस्ति धनञ्-जय। मयि सर्वम् इदं प्रोतं सूत्रे मणि-गणाः इव’ इति (BhG.7.7).
“Like collections of gems [i.e., so many glories] on a thread, all this is strung in Me.” (Bh. Gītā 7.7).

‘श्री-भगवान् उवाच। हन्त ते कथयिष्यामि दिव्याः हि आत्म-विभूतयः। प्राधान्यतः कुरु-श्रेष्ठ न अस्ति अन्तः विस्तरस्य मे॥…यद् यद् विभूतिमत् सत्त्वं श्रीमद् ऊर्जितम् एव वा। तद् तद् एव अवगच्छ त्वं मम तेजः-अंश-सम्भवम्’ इति (BhG.10.19 & 41).
“The Lord said: Well now, O Arjuna, I will tell to you the extraordinary glories of Myself [the self of all] wherever there is importance, since there is no end to My detailed description…Whatever entity has glory (vibhūti), has wealth, or is indeed powerful – that itself, may you know, is born of a fraction of My power.” (Bh. Gītā 10.19 and 41).

‘यः तु सर्वाणि भूतानि आत्मनि एव अनुपश्यति। सर्व-भूतेषु च आत्मानं ततः न विजुगुप्सते’ इति (IsU.6).
“The one who according [to the teaching] sees all beings in one’s self (ātman) alone, and one’s self in all beings.” (Īśā Up. 6).

‘येन भूतानि अ-शेषेण द्रक्ष्यस्य् आत्मनि अथ-उ मयि’ इति (BhG.4.35).
“By this [knowledge] you will see all beings in Me and even in yourself.” (Bh. Gītā 4.35).

‘न एनं छिन्दन्ति शस्त्राणि न एनं दहति पावकः। न च एनं क्लेदयन्ति आपः न शोषयति मारुतः’ इति (BhG.2.23).
“Weapons [made from the element earth] do not cut it [the embodied one], nor [does the element] fire burn it, nor [does the element] water soak it, nor [does the element] wind wither it.” (Bh. Gītā 2.23).

‘अहम् आत्मा गुडाका-ईश सर्व-भूत-आशय-स्थितः। अहम् आदिः च मध्यं च भूतानाम् अन्तः एव च’ इति (BhG.10.20).
“O Arjuna, the self (ātman) [yourself, the I] residing in the mind [i.e., in the seat of thoughts wherein reality is to be acknowledged] of all beings is Me. The source, the center, and the resolution of [all] beings is Me.” (Bh. Gītā 10.20).

‘न अन्तः अस्ति मम दिव्यानाम्’ इति (BhG.10.40).
“There is no end to My divine glories.” (Bh. Gītā 10.40).

‘कार्यम् इति एव यद् कर्म नियतं क्रियते अर्जुन। सङ्गं त्यक्त्वा फलं च एव सः त्यागः सात्त्विकः मतः’ इति (BhG.18.9).
“O Arjuna, if – renouncing both attachment [to action] and [its] result [i.e., as karma-yoga] – enjoined karma is performed as simply what is to be done, [then] that renunciation is considered predominately sattva.” (Bh. Gītā 18.9).

ग्रहण-स्व-रूप-अस्मिता-अन्वय-अर्थवत्त्व-संयमात् इन्द्रिय-ग्रहणे सत्-चित्-स्व-रूपस्य ‘अहम् अस्मि’ इति-बुद्धेः च समन्वयस्य तत्त्वे संयमात्, व्यष्टि-ग्रहण-क्रियायां समष्टि-स्व-रूपस्य प्रतिबन्धि-अ-संभवतायां संयमात् इत्यर्थः इन्द्रिय-जयः इन्द्रिय-वशी-करणम्, इन्द्रियाणि अ-प्रतिबन्धकानि, सूक्ष्म-जगत्-जयः इत्यर्थः॥
Through saṃyama on the connection between perception and the sense of ‘I am’ (asmitā) – the intellect’s awareness of the self in its true form (sat-cit), where, in the individual’s act of perception as the very essence of the universe there is no binding limitation. One gains mastery over the senses (indriya-jaya), leading to the control of the senses and the ability to perceive without feeling bound. This results in mastery over the subtle realm and all of creation (sūkṣma-jagat-jaya). – [Vṛtti]

स्वरूप-अस्मिता-अन्वय इति ‘यथा आदर्शे तथा आत्मनि (=बुद्धौ), यथा स्वप्ने तथा पितृ-लोके। यथा अप्सु परि इव ददृशे तथा गन्धर्व-लोके (एवं च लोक-अन्तरेषु अपि – Śāṅkara Bhāṣyam)’ इति (KathU.2.3.5).
“As [clearly] in a [spotless] mirror, so in the mind [i.e., here in this world with the valid teaching]; [but] as [indistinct] in dream, so in the world of the ancestors, and as was seen [more distinct but still not steady] in water so in the world of the celestial musicians [and so also in any other world where the teaching is not available, therefore make effort to prepare your mind here itself to get this clear teaching].” (Kaṭha Up. 2.3.5).

ततः इन्द्रिय-जयात् मनस्-जवित्वं मनसः तीव्र-संवेगः (YS.1.21), वि-करण-भावः इन्द्रिय-करणेभ्यः विमुक्तिः, प्रधान-जयः अ-व्यक्त-समष्टि-वशी-करणं स्व-रूपतया च कारण-जगत्-जयः इत्यर्थः॥
From mastery over the senses (indriya-jaya), one attains the swiftness of the mind (YS.1.21), and liberation from the limitations of sensory actions. Mastery over mother nature (pradhāna-jaya) leads to control over the unmanifested totality as own very nature. This represents the mastery over the entire causal world. – [Vṛtti]

प्रधान-जयः इति ‘कर्म-इन्द्रियाणि संयम्य यः आस्ते मनसा स्मरन्। इन्द्रिय-अर्थान् विमूढ-आत्मा मिथ्या-आचारः सः उच्यते॥ यः तु इन्द्रियाणि मनसा नियम्य आरभते अर्जुन। कर्म-इन्द्रियैः कर्म-योगम् अ-सक्तः सः विशिष्यते’ इति (BhG.3.6–7).
“The one who sits restraining the organs of action, [yet] contemplating the sense objects with the mind – that one is called one whose mind is deluded and whose conduct is useless. [Such is the predicament of a renunciate not prepared for a contemplative lifestyle]. However, O Arjuna, the one who rules the senses with the mind, is unattached [i.e., not anticipating results], who through the organs of action undertakes action as a yoga (a means for preparing for knowledge) – that one is better [than the deluded of useless conduct].” (Bh. Gītā 3.6 and 7).

‘इन्द्रियाणि पराणि आहुः इन्द्रियेभ्यः परं मनः। मनसः तु परा बुद्धिः यः बुद्धेः परतः तु सः॥ एवं बुद्धेः परं बुद्ध्वा संस्तभ्य-आत्मानम् आत्मना (संस्कृतेन मनसा)। जहि शत्रुं महा-बाहो काम-रूपं दुर्-आसदम्’ इति (BhG.3.42–43).
“They say that the senses are superior [to the body and all other objects], the mind is superior to the senses, the intellect is superior to the mind; whereas the one who is superior to the intellect is that [limitless self]. O Arjuna, in this way [of] knowing [oneself] as superior to the intellect, steadying the one by the other one [steadying the senses by the mind, the mind by the intellect, and the intellect by self-knowledge], destroy the enemy in the form of kāma (overpowering desire), [otherwise so] difficult to get a fix on.” (Bh. Gītā 3.42 and 43).

सत्त्व-पुरुष-अन्यता-ख्याति-मात्रस्य मनस्-पुरुष-विवेक-ख्यातिः एव यस्य तस्य योगिनः सर्व-भाव-अधिष्ठातृत्वं सर्व-भाव-अस्तित्वं सत्-स्व-रूपत्वं सर्व-ज्ञातृत्वं सर्व-ज्ञप्तित्वं (YS.1.25), चित्-स्व-रूपत्वं च परम-पुरुष-स्व-रूपत्वम् इत्यर्थः॥
For the yogī who attains the realization of the distinction between the mind and the true self (Puruṣa), and through the understanding of this distinction, that one presides (adhiṣṭhātṛtva) over all states of being. This mastery includes the realization of the true nature of the self, universal existence, and is universal knowledge, the essential knowledge of all things (YS.1.25). This is the attainment of the nature of consciousness itself, which is the true nature of the Ultimate Puruṣa. – [Vṛtti]

अधिष्ठातृत्वम् इति ‘ते ध्यान-योग-अनुगताः अपश्यन् देव-आत्म-शक्तिं स्व-गुणैः निगूढाम्। यः कारणानि निखिलानि तानि काल-आत्म-युक्तानि अधितिष्ठति एकः’ इति (SvetU.1.3).
“Committed to contemplation as a means (dhyāna-yoga), they have seen [i.e., come to know] the power (śakti) behind the individual (ātman [i.e., the jīva]) as the shining being (deva) [or, the power (śakti) behind (ātman) the shining mind (deva)] [as though] hidden by the guṇas, who alone (eka) presides in (adhitiṣṭhati) all causes related to time [i.e., nature] and the individual.” (Śvetāśvatara Up. 1.3).

‘यः योनिं योनिम् अधितिष्ठति एकः यस्मिन् इदं सं च वि च एति सर्वम्। तम् ईशानं वर-दं देवम् ईड्यं निचाय्य इमां शान्तिम् अत्यनम् एति’ इति (SvetU.4.11).
“One completely attains this peace [i.e., freedom from grief], seeing that shining (deva), worshipful, blessing-bestowing Lord (īśāna), who is the one alone (eka) who presides in (adhitiṣṭhati) each and every [other] source (yoni), within which all this resolves and manifests.” (Śvetāśvatara Up. 4.11).

‘सर्वाः दिशः ऊर्ध्वम् अधः च तिर्यक् प्रकाशयन् भ्राजते यद् उ अनड्वान्। एवं सः देवः भगवान् वरेण्यः योनि-स्वभावान् अधितिष्ठति एकः॥ यद् च स्वभावं पचति विश्व-योनिः पाच्यान् च सर्वान् परिणामयेत् यः। सर्वम् एतद् विश्वम् अधितिष्ठति एकः गुणान् च सर्वान् विनियोजयेत् यः’ इति (SvetU.5.4–5).
“Lighting up all directions – up, down, and across – the one who shines [powerfully] like a bull [in a field of cows], that Lord shining (deva) in this way, the one to be chosen, is the one alone (eka) who presides in (adhitiṣṭhati) [all] that have the nature of being sources (yonis). The [single] source (yoni) of everything [including prakṛti], who ripens [everything’s] nature, who would [appropriately] mature all those that are to be matured [i.e., deserving maturity, one way or another, according to their karma], who would [appropriately] present (viniyojayet) all attributes (guṇas), is the one alone (eka) who presides in (adhitiṣṭhati) this entire universe.” (Śvetāśvatara Up. 5.4 and 5).

‘ज्ञानं ज्ञेयं ज्ञान-गम्यं हृदि सर्वस्य विष्ठितम्’ इति (BhG.13.17).
“It is jñāna (knowledge) [i.e., universal order and what lights everything in that order], jñeya [to be known], and the result to be attained by/as jñāna. It abides (viṣṭhita) in the center (hṛd) of everything [and is to be known in this intellect at the center of the human being].” (Bh. Gītā 13.17).

‘अथ अतः आत्म-आदेशः एव – आत्मा एव अधस्तात् आत्मा उपरिष्टात् आत्मा पश्चाद् आत्मा पुरस्ताद् आत्मा दक्षिणतः आत्मा उत्तरतः आत्मा एव इदं सर्वम् इति, सः वै एषः एवं पश्यन् एवं मन्वानः एवं विजानन् आत्म-रतिः आत्म-क्रीडः आत्म-मिथुनः (यस्मात्) आत्म-आनन्दः, सः स्वराट् भवति, तस्य सर्वेषु लोकेषु काम-चारः भवति, अथ ये अन्यथा अतः विदुः अन्य-राजानः ते क्षय्य-लोकाः भवन्ति तेषां सर्वेषु लोकेषु अ-काम-चारः भवति’ इति (ChanU.7.25.2).
“Now the teaching in regard to oneself (ātman) apart from this [body-mind complex] – oneself alone is alone below, oneself is above, oneself is west, oneself is east, oneself is south, oneself is north, and oneself is indeed all this. The very one who sees in this way, who contemplates in this way and who has assimilated knowledge in this way [as well] revels [inside] (rati) in the self, plays [outside] (krīḍā) in the self, and copulates [with a partner] (mithuna) in the self, [because] oneself is fullness (ātma-ānanda). That one alone rules (sva-rāṭ). That one has free rein (kāma-cāra) in all worlds. Whereas, those who know otherwise than this are ruled by another. Their worlds decay. They have no free rein in any of those worlds.” (Chāndogya Up. 7.25.2).

‘श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणम् एव च। अधिष्ठाय मनः च अयं (ईश्वरः जीव-भूतः) विषयान् उपसेवते’ इति (BhG.15.9).
“Presiding over (adhiṣṭhāya) [by giving conscious-being to] [the subtle functions of] hearing, vision, touching, taste, and smelling – and the mind – this [Lord, in the form of the individual] experiences the sense objects.” (Bh. Gītā 15.9).

‘यः तु आत्म-रतिः एव स्याद् आत्म-तृप्तः च मानवः। आत्मनि एव च सन्तुष्टः तस्य कार्यं न विद्यते॥ न एव तस्य कृतेन अर्थः न अ-कृतेन इह कश्चन। न च अस्य सर्व-भूतेषु कश्चिद् अर्थ-व्यपाश्रयः’ इति (BhG.3.17–18).
“Whereas, the person who would [find] pleasure within the self alone, be satisfied with the self, and be contented in the self alone, …for that one there is no dependence for [any] thing toward any being.” (Bh. Gītā 3.17 and 18).