Iyengar's translation of the eight limbs

Sutras II 29- 48

II. 29 Yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, and Samadhi are the eight limbs of yoga.

II. 30. Non-violence (ahimsa), truth-telling (satya), non-stealing (asteya), continence (brahmacharya), and absence of greed (aparigraha) are the five yamas.

II.31 Yamas are the great might, universal vows, unconditioned by place, time and class.

II. 32 Cleanliness (sauca), contentment (santosha), religious zeal (tapas), self-study (svadhyaya) and surrender of self to god (Isvara pranidhanani) are the niyamas.

II. 33 Principles which run contrary to yama and niyama are to be countered with knowledge of discrimination.

II. 34 Uncertain knowledge giving rise to violence, whether done directly or indirectly or condoned, is caused by greed, anger or delusion in mild moderate or intense degree. It results in endless pain and ignorance. Through introspection comes the end of pain and ignorance.

II. 35 When non-violence in speech, thought and action is established one’s aggressive nature is relinquished and others abandon hostility in one’s presence.

II. 36 when the sadhaka is firmly established in the practice of truth, his words become so potent that whatever he says comes to realization.

II. 37 When abstention from stealing is firmly established, precious jewels come.

II. 38 When the sadhaka is firmly established in continence, knowledge, vigor, valor, and energy flow into him.

II. 39 Knowledge of past and future lives unfolds when one is free from greed for possessions.

II. 40 Cleanliness of body and mind (sauca) develops disinterest in contact with others for self-gratification.

II. 41 When the body is cleansed, the mind purified and the sense controlled, joyful awareness needed to realize the inner self also comes.

II. 42 From contentment and benevolence of consciousness (santosha) comes supreme happiness.

II. 43 Self-discipline (tapas) burns away impurities and kindles the spark of divinity.

II. 44 Self-study (svadhyaya) leads toward the realization of God or communion with one’s desired deity.

II. 45.  Surrender to God (Isvara pranidhanani) brings perfection in Samadhi.

II. 46 Asana is perfect firmness of body, steadiness of intelligence, and benevolence of spirit.

II. 47 Perfection in asana is achieved when the effort to perform it becomes effortless and the infinite being within in reached.

II. 48 from then on, the sadhaka is undisturbed by dualities.

Sutras II 49- III 13

II. 49 Pranayama is the regulation of the incoming and outgoing flow of breath with retention. It is to be practiced only after perfection in asana is attained.

II. 50 Pranayama has three movements: prolonged and fine inhalation, exhalation and retention; all regulated with precision according to duration and place.

II. 51.  The fourth type of pranayama transcends the external and internal pranayama, and appears effortless and non-deliberate.

II. 52.  Pranayama removes the veil covering the light of knowledge and heralds the dawn of wisdom.

II. 53 The Mind also becomes fit for concentration.

II. 54 Withdrawing the sense, mind and consciousness from contact with external objects, and then drawing them inwards towards the seer, is pratyahara.

II. 55 Pratyahara results in the absolute control of the sense organs.

Vibuthi Pada

III. 1   Fixing the consciousness on one point or region is concentration (dharana).

III. 2 A steady, continuous flow of attention directed towards the same point or region is meditation (dhyana).

III. 3 When the object of meditation engulfs the meditator, appearing as the subject, self-awareness is lost. This is Samadhi.

III. 4 These three together- dharana, dhyana and Samadhi- constitute integration or samyama.

III. 5 From mastery of samyama comes the light of awareness and insight.

III. 6 Samyama may be applied in various spheres to derive its usefulness.

III. 7 These three aspects of yoga are internal, compared to the former five.

III. 8 Similarly, samyama is external when compared to seedless (nirbija) Samadhi.

III. 9 Study of the silent moments between rising and restraining subliminal impressions is the transformation of consciousness towards restraint (nirodha parinamah).

III. 10 The restraint of rising impressions brings about an undisturbed flow of tranquility.

III. 11 The weakening of scattered attention and the rise of one-pointed attention in the citta is the transformation towards Samadhi.

III. 12 When rising and falling thought processes are in balance, one-pointed consciousness emerges. Maintenance of awareness with keen intensity from one-pointed attention to no-pointed attentiveness is karate parinama.

III. 13 Through these three phases, consciousness is transformed from its potential state (dharma) towards further refinement (laksana) and the zenith of refinement (avastha). In this way, the transformation of elements, senses, and mind takes place.