The Summary Verses
Now a discussion of yoga.
Yoga is the cessation of the fluctuations of the mind.
So that the Seer, Purusha, comes to know Itself and abide in Its own
real, fundamental nature.
Whereas in the normal state (of human suffering) the Seer is
assimilated with the mind, its transformations and products.
Yogic activity consists of purification by asceticism (tapah), japa,
and devotion to The Lord.
The Essence of Yoga
The yogic observances are purity, contentment, austerities (tapah,
tapas), japa,and devotion to the Lord.
These are practiced for reducing impurities, afflictions, and
distractions and acquiring samadhi.
By svadhyaya is produced communion with the deity in the form favored
by the devotee.
Those who develop wisdom come to see all creation, externals, and
perceivables as unsatisfactory, containing inherent suffering (such as
anxiety). This on account of constant change, conditioning (karma), and
due to the unstable, dualistic nature of the natural forces that
underly phenomena and the movement of the mind itself. This is the
problem that yoga is pursued to solve.
Samsara (worldly experience) is the result of inability to distinguish between creation
and God though they are absolutely separate. By samyama on God (Purusa)
as distinct from even the most attractive aspects of creation one
gets knowledge of God.
The afflictions/distractions are: Ignorance, asmita (the sense of "I
exist"), desire, aversion, and attachment.
Ignorance is the substrate of the other four, whether the four are in a
dormant, reduced, controlled, or expanded state.
Ignorance is taking the non-eternal, impure, evil, and non-atman to be
eternal, pure, good, and atman.
Asmita, or the sense "I exist," arises when Pure Consciousness, the
power-of-knowing, gets associated with a body and its senses.
The afflictions are to be suppressed by meditation.
The suppression of distracting vrittis is attained by abhyasa and
That suffering which has not yet come can be warded off.
The cause of that suffering which should be warded off is the
entanglement of the Seer with the seen.
The problem is solved by getting established in samadhi, which is
The seen consists of the elements and the sense organs. It is of the
nature of Prakriti. Its purpose is experience and liberation of the
The seen is for the purpose of serving Purusha.
Vairagya is the self-mastery in which one does not crave for objects,
whether seen, unseen, or heard about.
The mind is assisted towards stillness and samadhi by responding with
benignity, compassion, delight, and indifference respectively towards
these four types of people: The fortunate, the suffering, the virtuous,
and the sinful.
"Self-restraints, fixed observances, posture, pranayama, abstraction,
dharana, dhyana, and samadhi are the eight limbs of yoga.
"The self-restraints are abstention from harming others, from
falsehood, from theft, from incontinence, and from greed."
The necessary virya is obtained when the devotee gets established in
Fixing the mind on one thing is dharana.
Continuous concentration on the object is dhyana.
When the meditator gets true realization of the meditation object,
penetrating and knowing the object's real nature, unconscious of
himself as mind or knowledge, it is samadhi.
The three taken together are called samyama.
The mind is said to be in the inhibited or intercepted state when
moment-by-moment the mind is continuously inhibited (by the meditation
object) and a samskara of inhibition is created.
The mind's flow becomes steady by samskaras.
Abhyasa is the effort towards becoming established in that state (of
Abhyasa becomes firmly-grounded when continued a long time without
interruption and with reverence.
Samadhi comes soonest to those who desire it intensely.
Even among the ardent, there is the distinction of mild, medium, or
By svadhyaya is produced communion with the deity in the form favored
by the devotee.
On Meditation Objects
By bhakti for the Lord (samadhi is attained).
Perfection of samadhi is attained by God-devotion.
The Lord God, Isvara, is a particular purusha (individual soul) in His
own category, untouched by afflictions, works, the results of actions,
He is omniscient.
Unconditioned by time. All greatness is His.
His evidence is the pranava, Aum.
Or meditation on the mind of one who is free of desire.
In general on the dawning of transcendental perceptions the mind can be
brought to stillness by fixing the mind on one of those.
Such as meditation on a radiant perception beyond sorrow.
One can meditate on the knowledge of dream or dreamless sleep.
Meditation on akasa.
Or even on what appeals to him.
Samadhi is certainly attained by meditation on the richness of the
By mergence in pranava obstacles are destroyed, the consciousness turns
Pranayama is to sit and cut off the flow of inbreath and
The inbreathing, outbreathing, and held operations, in terms of place,
length, and number become progressively longer and more
The fourth kind of pranayama is beyond the sphere of internal and
external, and comes when the essential acts of puraka and rechaka have
From that is dissolved the covering over light.
And fitness of the mind for dharana.
In the highest vairagya, because of contact with Purusha, there is
cessation of the least desire for any experience of the created world.
Then pratyahara, in which the senses finally imitate and follow the
mind, likewise withdrawing themselves from their objects.
From pratyahara, supreme mastery over the senses.
Sabija samadhi is accompanied by gross thought, subtle thought, bliss,
and the sense of "I am."
In sabija samadhi exists thought, knowledge related to words, and based
on further sense perception, plus divine knowledge in mixed states and
the mind alternates between them.
The other variety is Nirbija samadhi which contains only the subtle
impressions (samskaras) of the first.
In one whose citta-vrittis are almost annihilated, fusion and entire
absorption in one another of the cogniser, the cognition and the
cognised occurs, as a transparent jewel placed near an object takes on
that object's colors.
In Nirbija samadhi, all forms have vanished, memory is
purified, the essence of the object alone shines forth.
By what has been said, the same two experiences, in the cases of
meditation on subtle objects have also been revealed.
The province of subtle objects extends all the way up to the
indissoluble level of prakriti.
The purity of Nirbija samadhi being attained, one knows pure light and
He has direct knowledge of things, different from knowledge based on
His consciousness is truth- and right-bearing.
The samskaras produced by nirvikalpa samadhi overwrite other samskaras.
With the suppression of even the samskaras of sabija samadhi, one
becomes established in Nirbija samadhi.
performed or experienced, are a fruit of either individual karma or grace.
By samyama on God as apart from creation, i.e. verse
3:35, the faculties of divine hearing, touch, sight, taste
and smell arise.
On destruction of impurities in the body and senses by tapas, occult powers arise.
By getting knowledge-of-the-difference, that is, the difference between
God (Purusa) and even the highest aspects of creation (satva), one gets
both omniscience and omnipotence over all things.
Siddhis can arise from birth, from drugs, mantra, tapas, or samadhi.
By samyama on the pit of the throat, the cessation of hunger and thirst.
By samyama (perfect meditation) on the heart, knowledge of the mind (of another).
The Great Bodiless is when the yogi's consciousness can exit the body
and function outside of it, this real, not imaginary. From this comes
destruction of the covering over the light.
When the mind's tie to the body is loosened, and he develops knowledge of how his mind moves, he can enter other bodies.
By samyama on the pit of the throat, the cessation of hunger and thirst.
By samyama (perfect meditation) on the heart, knowledge of the mind.
By samyama on the relationship between his body and akasa, then merging
with the idea of a light and floating things like feathers, cotton or
dandelion tufts, he can move throughout space.
By mastering the udana he can float over water, mud, thorns, the earth, etc.
By samyama (perfect meditation) on the light in the head (bindu), the yogi gets the vision of the Siddhas.
By samyama on one's own bodily form, invisibility, because the connection between light and the body is disjoined.
His intuition develops and with it he can know anything.
When he is established in speaking constant truth his mere words get the power to actualize.
These are obstacles in the way of samadhi, powers when the mind is outward-turned.
Siddhis are a fruit of samskaras, are endlessly varied, and are
experienced in the realm of
The State of the Sage
When he is a thoroughly discriminating man
(knowing always the difference between God and creation), and when,
fully contented by God, he no longer seeks even siddhis or any external
fulfillment from his meditation, then dawns the samadhi called
Raincloud of Goodness.
Of the Yoga-Sutra
The functions of the mind can always be known because of the constant
nature of the Seer, the Lord, Purusha.
The transformation into another body (for another incarnation) is
effected by the flow of prakritis; the jiva gets the body natural and
appropriate to it.
Actions are neither white nor black in the case of sages, in the case
of others they are of three kinds.
Having the three kinds of samskaras, they fruit variously as conditions
Even among the samskaras there is relationship
and they affect each other, though they may be
different, and though they may be separated by class, space, or time on
account of correspondences.
And samskaras are without beginning because the will to live and desire
for well-being are eternal.
But as they are bound together by cause, effect, substratum and
support, samskaras are destroyed when those are destroyed.
on Continence (Brahmacharya)
They are short sentences. Yet it
seeks to cover every important aspect of the quest for God-knowledge
and liberation from suffering, the vastest realm of knowledge and, for
the one who would conquer his own ego-mind, source of multifarious
exterior dreams, the most abstruse.
Thus the Sutra tends to touch on topics once, and in the sparest way,
and never repeat any matter. It is thus highly significant that
continence (brahmacharya) is prescribed and cited explicitly in three
separate verses of the Sutra. These arise not in one discussion but in
three separate areas of the text. Then chastity can be said to be
referenced indirectly an additional four times.
I place this
material first in
my commentary because, the truth is, no spiritual knowledge can be
penetrated or grasped without continence. Moreover, this principle is
where religion and spiritual knowledge have had their
greatest collapse. By restoring understanding of this
principle, beneficial religion will be restored to mankind.
The Yoga-Sutra contains, in fact, the very essence of religion. This
the outstanding, God-sent fact about it.
Now, the direct
of continence in the Yoga-Sutra:
fixed observances, posture, regulation of breath,
abstraction, concentration, contemplation, trance [samadhi] are the
(of the self discipline of Yoga).
of self-restraint comprise abstention from violence, falsehood,
theft, incontinence and acquisitiveness."
The word brahmacarya
appears. Modern dissemblers look for every
imaginable pretext or post tex for turning brahmacharya to
than celibacy. Respectable older translators did not
have the temerity
for such monkey-business. They translated it correctly as "continence."
Continence is an old English word for male chastity and means nothing
from the body; himself kept in. Though modern potato heads would like
to creatively reassign the term to ideas that
broad, nebulous like "staying to your purpose" or "loving
--- brahmacharya is indeed the direct Sanskrit word for sexual
celibacy, and the only one.
Celibacy is what brahmacharya means.
that the other self-restraints, in the verse above, relate
to very definite acts. To steal something is a definite act. The
Yoga-Sutra says 'don't perform the act of stealing.' To tell
a lie is a particular act. The sutra says 'don't do that act.' To
commit violence, also, is a specific act.
The Sutra says 'don't do that harmful action.' But when arriving at brahmacharya
modernes and W.A.B.Y practitioners want brahmacharya
-- Sanskrit's word for sexual celibacy and sexual continence
become something nebulous,
non-specific, non-physical, not difficult, and far less fruitful. And
of course, they want to continue to have their 'fun' in life. Such
obscurations and dumbing-down
attempts on brahmacharya
-- and I see them written everywhere from "Wikipedia" to Twitsville,
are callow chicanery of the inexperienced, the unadventurous, and the
weak. And you can't get Yoga if you are unadventurous or weak. Doesn't
every man bleed? Even monkeys in the zoo? Nobody said it was easy, but
dissimulating the meaning of brahmacharya is simply modern degeneracy.
It is an abandonment of the one thing that can
assure progress in the task laid out by the Yoga-Sutra.
would say, moreover, that of the four incontinence stands far above the
rest as the most damaging. That is, the most damaging to yogic progress
and yogic knowledge such referenced in the Yoga-Sutra and Sanatana
Dharma generally. Incontinence destroys your interior. It destroys your
power of concentration, or even the motivation to do things
less the most difficult act of meditation. It takes away the creative
being within that is capable of interacting with the creative Being of
purusha. It's not even in the same category as those others.In terms of
its impact on the yogin's capacities, incontinence stands
far above stealing and even tough doings that might be called violent.
(Arjuna on the battlefield was involved in tough doings and seemed to
do very well with the Lord, but he would have had nothing without
brahmacharya.) As I show here, continence even gets three direct
mentions in the
Yoga-Sutra. Thus the dissimulation of modernes and attempt to hustle it
into the wings is all the more deplorable.
definition for brahmacharya
for the male is no seminal emission. When you have that, you have
brahmacharya and only then. It is only through brahmacharya
that men can write worthwhile religious texts containing positive and
regenerate spiritual knowledge. And it only through the non-loss of
that biological and spiritual substance that the next verse has any
meaning at all:
being firmly established in sexual continence vigour is gained."
By this brahmacharya
something definite is acquired. Most translators call it "energy" or
"vigor." But note the original Sanskrit is virya.
This virya, with its clear
relationship to our English words virility and virtue, is not simple
energy in the sense of physics -- like crass heat or electricity,
aspects of mere natural elements. It is energy, but more. Our word
virility implies manhood, fundamental virtue, and an essence both
humanly beautiful and lofty.
Sexual debauchery (read: sexual discharge in the case of the male) in
old European language was
a loss of virtue. So virya refers to a fundamental virtue built up and
now resident in a man.
A continent man, acquiring virya, has virility in the way we usually
understand it, yes. But such virility has esoteric qualities. His
interior has been made sacred and the pure creativity of the
Purusha-Father is resident in him. Virya attained by chastity is virtue
itself, intelligence, and an emanation of consciousness. Consecrated to
God it is divine. It shows in the religious person as a radiance,
attractiveness, and righteousness. That virya both strengthens the mind
and develops it, gives power to the movement of his mind, and makes his
mind a penetrator. Virya both strengthens, and sanctifies, the interior
of the yogi so he can both cope with, and be suitable for, divine
Now listen to it again:
getting established in
The physical and
quality called virya
in a male is only acquired by non-loss of his creative substance by
celibacy. This begins to be sublimated throughout all his tissues, his
brain, and finally as a subtle substance that the yogis
It powers the mind, makes it strong and capable of concentration, and
gives it penetrating power. The sexual energy is indeed a penetrating
power, and the male can choose to either empty himself of mental power
with many penetrating pelvic
thrusts, or have a penetrating mind for yoga and every
As the female does
not suffer a
loss of biological
or cosmic material on the sex act but receives a gain from the male,
the question arises: What are the implications of yogic continence for
women? Do they gain from it or not? Are they fundamentally different
vis-a-vis yoga or are her pathways to it unique? Let this suffice for
the moment: Because the female perforce by nature can only have the
loss of physical creative substance only once per month, women
already far more continent than the average male today. Which men are
willing to climb onto the continence platform of even the average
woman? Truly, men are the real "bleeders" today, and to an egregious
extent beyond women, and bleeding something more valuable. I
explore this topic, and the questions it raises, more thoroughly later
in this text, and the fact that women incline toward bhakti (devotional
development) and service, while men taken naturally to austerities and
meditation. Simply let it suffice for the moment for me to point out:
Bhakti-Yoga is the highest yoga, is complete yoga, and through it a
woman gets the power to receive whatever the male acquires by austerity
Now, the famously
terse Yoga-Sutra, which rarely touches the same topic
twice, has an unusual three direct listings for continence. Yet these
are not the only ones! Chastity is
also referenced indirectly another four times. The best of
these is Verse 1:20, in the section
describing the levels of samadhi. It lists the traits of those who
attain the highest level of conscious awareness, nirvikalpa samadhi.
Most commentators miss it, but the verse references continence, and in
a highly significant context:
"In others it
preceded by faith,
verse says that those who attain to the higher stage of samadhi, the
nirvikalpa state, have those four things. Commentators steadily miss
chastity message of this particular verse. What does "energy" mean
here? Is it that a yogi gets energetic? Starts taking long
hikes? Building sheds? Thus gets the highest samadhi? No. Is it that he
meditates more intensely? Intensity of practice is significant and
mentioned in another verse. But the kinetic word "energy" is not the
of word we associate with meditation practice, which is
a sedentary activity physically.The
problem's solved by simply noting that the original Sanskrit word is,
We already know from verse2:38
virya is obtained by
established in continence. If "energy" wanted to be used, it would have
been more correct to write "buildup of energy." Thus the verse is
attain the highest samadhi are those who have a buildup of virya from
continence -- and
the three other things.
I've never seen any
point to this in Verse
1:20, or even note the relative profusion of chastity cites
Yoga-Sutra. The pre-eminent cause of
western non-penetration of the Yoga-Sutra, and why they remain so far
from samadhi and the attainments of both Christian and yogic saints, is
nothing but the collapse of the chastity ideal once promulgated by
Christianity. Now a 2nd indirect reference, in three sampled
distaste for his
and no intercourse with others."
for one's own body,
and non-intercourse with others."
disgust for one's own body and
disinclination to come in physical contact with it."
Note: Are modern
of yoguh hoping to become disgusted with
their bodies, and those of others? Or quite the opposite?
As with many Sutra
"non-intercourse" has more than one
significance. It refers to both aversion to sexual intercourse, and
aversion to interacting with other people generally. This verse refers
to an earlier phase of yogic development. When a man first renounces,
it is natural and inevitable that he comes to despise the thing that
debauches him and makes him lose his inner light. The "charge" of lust
submerged where it belongs and not distorting his mind, he also gets a
more clear vision of the sensual world and the bodies. He finally sees
clearly, as when a child, the animalistic, crude, and absurd
aspects of sexuality. But later, the religious person in the higher
state has neither attraction or aversion to anything, including the
bodies. This is the 2nd verse indirectly listing the chastity
imperative in spiritual development and God-knowledge. The last
two indirect references are in Sutra 2:1
where tapas is
mentioned, and 2:32
where purity is mentioned. Sexual or moral purity is one
the forms of purity, and one of the
most significant ones for God-aspirants. After all, Brahman is pure.
Brahman is the "pure consciousness, untouched, like virgin snow.
making ourselves pure we are able to finally mix with the purity of
Brahman. And there is no more significant purity, in these paths, as
purification from lust. Then later, the mind itself. (Thus it is that
God-seeking men love most anything that reminds them of purity because
it reminds him of God: Whether an untouched newly fallen snow, wild
untouched places of nature, the innocence of
fruit, or a woman made as God made her with no mark or
These are the four
that the Yoga-Sutra makes to chastity.
Remember that the
Yoga-Sutra arose out of Hinduism, that is,the Vedas and
Upanishads. References to chastity
(brahmacharya) are very abundant in
Now commences a
the verses of the Yoga-Sutra, with commentary, so that White Europeans,
those of India, and those of other deserving Peoples, can
well-understand them and regain religious knowledge.
The Fundamental Path to God-Knowledge
Now In the
Christianity, the sat-guru Jesus Christ stated that love of God is the
"greatest law" or most important principle for Christians. Since
bhakti-yoga is nothing but a felt love-of-God which stills the mind and
brings samadhi, it is 100 percent valid to call Christianity
bhakti-yoga. Now, Christ says that the highest law is "to love the Lord
your God with all your mind, heart, and strength."
The fact is nobody
love what they do not know or what they have never experienced. One can
begin to offer up love based on simple faith. But in human terms we
cannot love much a thing that we do not actually know. We have much
more love for things we actually know and experience. It is my
impression that the average man who calls himself Christian today has
palpable love for rock groups much more than for God. That is
because he has not sought out -- and known -- God. God is still at the
level of a mere concept for him. Thus it is that
the "First Law" of Christianity must be to "seek the Lord your God." If
we seek God, we can then experience God and finally have genuine love
for God. To apply all one's mind to God (as in the words of Christ) is
the most difficult of all endeavors. The mind is recalcitrant, the mind
is fickle and changing, spreading out in all directions but
God. Gathering up the whole mind toward God is also the very
thing, the thing altogether, that the Yoga-Sutra teaches how to do.
That is its very subject. Gathering up the whole being and
directing it to God is the central subject of the Yoga-Sutra and
Thus there is
complementary and parity between
Christianity and the Yoga-Sutra. It is also my belief that Jesus Christ
spent his missing years in India and that this was His very study. This
based on the many yoga-like things He said and also his siddhis, which
are inherent to God-knowledge and the yogic path. The Yoga-Sutra is
technical manual for enabling a man or woman to "love the Lord with all
your mind, heart and strength" as Christ described, through coming to
know God directly within. God is not located out in space or inert
external matter. God is living right behind our own minds.
The Yoga-Sutra teaches us how to dissolve the mind and see
God, who is the source of mind and who gives us perception, behind
Julian Lee. All Rights Reserved.