Yoga Sutras (Patañjali) et al · Test Web Page

Test Web Page

Yoga Sutras (Patañjali) et al

2022-12-21 ( 2023-02-18)

The Yoga Sutras of Patanjali

Fonti:

  • The Yoga Sutras of Patanjali: Translation and Commentary by Sri Swanu Satchidananda (Yogaville, 1985)
  • The Science of Yoga: the Yoga-Sutras of Patanjali in sanskrit with transliteration in roman, translation and commentary in English by I.K. Taimni - The Theosophical Publishing House - 1961
  • Yoga-sutras of Patañjali with the exposition of Vyasa: a translation and commentary by Pandit Usharbudha Arya, Himalayan International Institute of Yoga Science and Philosophy of the U.S.A. 1986 (521) - vol 1
  • Traduzione (dubbia, ma l’unica che ho trovato in italiano) di Marco Longhi Paripurna: Yoga Sūtra - Aforismi sullo Yoga, Patañjali - De Vecchi Ed. 2018 »SBN«

Book One: contemplation (Samādhi)

1. Now the exposition of Yoga is being made. | Now, an exposition of Yoga (is to be made). | Now, at the auspicious moment of transition begins the instruction in the discipline of yoga following the past tradition.
Ora, la disciplina dello Yoga.
2. The restraint of the modifications of the mind-stuff is Yoga. | Yoga is the inhibition of the modifications of the mind. | Yoga is the control of the modifications of the mind-field.
Yoga è la sospensione delle attività della mente.
3. Then the Seer (Self) abides in Its own nature. | Then the Seer is established in his own essential and fundamental nature. | Then (upon the dissolution of vrttis) the seer rests in his own true nature.
In questa dimensione, lo yogi trova dimora in se stesso.
4. At other times [the self appears to] assume the forms of the mental modifications. | In other states there is assimilation (of the Seer) with the modifications (of the mind). | Elsewhere, identification with the form and nature of vrttis.
Negli altri stati, egli si identifica con le modificazioni della mente.
5. There are five kinds of mental modifications which are either painful or painless. | The modifications of the mind are five-fold and are painful or not painful. | The vrttis are fivefold (and of two kinds): afflicted, painful and impure, imbued with kleshas (klishta); and not afflicted, not painful, pure, not imbued with klishas (a-klishta).
Le modificazioni della mente sono cinque e possono essere dolorose o non dolorose.
6. They are right knowledge, misconception, verbal delusion, sleep and memory. | (They are) right knowledge, wrong knowledge, fancy, sleep, and memory. | The fivefold vrttis of the mind are: valid proofs, perversive cognition, imaginary cognition, sleep and memory.
Esse sono: corretta conoscenza, illusione, immaginazione, sonno e memoria.
7. The sources of right knowledge are direct perception, inference and scriptural testimony. | (Facts of) right knowledge (are based on) direct cognition, inference or testimony. | Direct perception, inference and revealed authority are the three categories of the vrtti called valid proof (pramana).
La corretta conoscenza può derivare dalla percezione diretta, dalla deduzione o dalle parole di un illuminato.
8. Misconception occurs when knowledge of something is not based upon its true form. | Wrong knowledge is a false conception of a thing whose real form does not correspond to such a mistaken conception. | False knowledge without a basis in the nature or form of the respective object is the vrtti called perversive cognition (viparyaya).
La conoscenza illusoria deriva da una distorsione della realtà.
9. An image that arises on hearing mere words without any reality [as its basis] is verbal delusion. | An image conjured up by words without any substance behind it is fancy. | Dependent upon a verbal knowledge only but devoid of a real object is the vrtti called imaginary cognition (vikalpa).
L’immaginazione è priva di sostanza reale in quanto si fonda su fantasie mentali.
10. That mental modification supported by cognition of nothingness is sleep. | That modification of the mind which is based on the absence of any content in it is sleep. | Sleep is the modification or operation of the mind-field resorting to the cognition principle of absence or negation and to the cause thereof.
Il sonno è l’assenza di ogni attività di pensiero.
11. When a mental modification of an object previously experienced and not forgotten comes back to consciousness, that is memory. | Memory is not allowing an object which has been experienced to escape. | Objects experienced not being lost is the vrtti called memory (smrti).
La memoria è la rievocazione di esperienze passate.
12. These mental modifications are restrained by practice and non-attachment. | Their suppression (is brought about) by persistent practice and non-attachment. | The control of those vrttis occurs through practice and dispassion.
La pratica e il distacco dal desiderio sono i mezzi con cui si realizza il contenimento delle modificazioni della mente.
13. Of these two, effort toward steadiness of mind is practice. | Abhyasa is the effort of being firmly established in that state (of Citta-Vrtti-Nirodha). | Between those two, practice and dispassion, the endeavour towards stillness and stability (sthiti) of the mind-field is called practice.
La pratica è la costante ricerca della quiete rispetto alle modificazioni della mente.
14. Practice becomes firmly grounded when well attended to for a long time, without break and in all earnestness. | It (Abhyasa) becomes firmly grounded on being continued for a long time, without interruption and with reverent devotion. | That practice, however, becomes firm of ground only when pursued and maintained in assiduous and complete observance for a long time, without interruption and with a positive and devout attitude.
La pratica consapevole e pazientemente ripetuta consente di contenere le modificazioni.
15. The consciousness of self-mastery in one who is free from craving from objects seen or heard about is non-attachment. | The consciousness of perfect mastery (of desires) in the case of one who has ceased to crave for objects, seen or unseen, is Vairagya. | The mastery established by someone who has lost all craving for the matters of experience or enjoyment, whether perceived with physical senses or heard of in the tradition and scriptures (as of the subtle worlds), is called dispassion.
Il distacco dal desiderio si realizza attraverso la pratica della rinuncia.
16. When there is non-thirst for even the guṇas (constituents of Nature) due to the realization of the Puruṣa (True Self), that is supreme non-attachment. | That is the highest Vairagya in which, on account of the awareness of the Purusa, there is cessation of the least desire for the Gunas. | That dispassion is of the higher kind, transcendent, supreme, when it is the freedom from all craving for the attributes, gunas, arising through the realization of the spiritual self, purusha.
Lo stadio supremo di distacco dal desiderio si realizza quando si trascendono le qualità della natura e si raggiunge la percezione del sé.
17. Saṁprajñāta samādhi is accompanied by reasoning, reflecting, rejoicing and pure I-am-ness. | Samprajnata Samadhi is that which is accompanied by reasoning, reflection, bliss and sense of pure being. | Samprajiata, the samadhi of wisdom, occurs through the accompaniment of the appearances (RP, BB) of gross thought (vitarka), subtle thought (vichara), ecstasy (ananda) and I-am-ness (asmita).
La pratica e il distacco dal desiderio consentono di sperimentare quattro tipi di samādhi: il ragionamento, la riflessione, la beatitudine e la percezione della pura essenza.
18. By the firmly convinced practice of the complete cessation of the mental modifications, the impressions only remain. This is the other samādhi [asaṁprajñāta samādhi]. | The remnant impression left in the mind on the dropping of the Pratyaya after previous practice is the other (i.e., Asamprajnata Samadhi). | (Asamprajnata) is the other (samadhi), having as its prerequisite the practice of the cognition and causal principle of cessation and leaving its sarhskara as residue.
Il vuoto che deriva da queste esperienze è un’altra forma di samādhi. Le impressioni non manifeste tendono a rimanere sotto il livello di coscienza, ma possono emergere creando fluttuazioni e disturbando la purezza della consapevolezza di sé.
19. Those who merely leave their physical bodies and attain the state of celestial deities, or those who get merged in Nature, have rebirth. | Of those who are Videhas and Prakrtilayas birth is the cause. | The samadhi of the bodiless (videha) yogis and of those who have merged into prakrti (prakrti-layas) is called bhava-pratyaya, the samadhi of the causal cognition of being. [Or: Samadhi naturally experienced at rebirth comes to the videha and prakrtilaya yogis. Or: Bhava-pratyaya, the samadhi of the causal cognition of being, accrues to the bodiless (videhas) and to the prakrti- dissolved (prakrti-layas).]
In questo stato, è possibile l’esperienza della trascendenza dal corpo o la fusione con la natura, il che può portare all’isolamento.
20. For the others, this asaṁprajñāta samādhi could come through faith, vigor, memory, contemplation and/or by discernment. | (In the case) of others (Upaya-Pratyaya Yogis) it is preceded by faith, energy, memory and high intelligence necessary for Samadhi. | The samadhi of (some) others has as its preconditions faith, strength, intentness, meditation and the awakening of wisdom in samprajnata.
È necessario praticare con fiducia e perseveranza, con concentrazione e ricettività, capacità di discriminazione, forza fisica e morale.
21. To the keen and intent practitioner this [samādhi] comes very quickly. | It (Samadhi) is nearest to those whose desire (for Samadhi) is intensely strong. |
For those whose rate of progress is fast and whose momentum is great, samadhi is very near and even imminent.
Coloro che si applicano con intensità e determinazione hanno maggiori possibilità di raggiungere lo scopo.
22. The time necessary for success further depends on whether the practice is mild, medium or intense. | A further differentiation (arises) by reason of the mild, medium and intense (nature of means employed). | Even from among those of great momentum there is a distinction of the slow, medium and ultimate.
Le probabilità di successo variano a seconda dei diversi livelli di impegno.
23. Or [samādhi is attained] by devotion with total dedication to Īśvara. | Or by self-surrender to God. | Or, samadhi can be attained quickly through practising the presence of God.
È possibile realizzare lo scopo anche attraverso la rinuncia al frutto delle azioni e la devozione al Divino.
24. Īśvara is the supreme Puruṣa, unaffected by any afflictions, actions, fruits of actions or by any inner impressions of desires. | Isvara is a particular Purusa who is untouched by the afflictions of life, actions and the results and impressions produced by these actions. | A special purusha not smeared by afflictions, actions, their fruitions and the domains of their accumulated propensities is God.
Dio è la realizzazione dell’Essenza Suprema; è un’entità totalmente libera da conflitti. Egli non è influenzato dalle azioni ed è immune dalla concatenazione delle cause e degli effetti.
25. In Īśvara is the complete manifestation of the seed of omniscience. | In Him is the highest limit of Omniscience. | In Him the seed of the omniscient is unexcelled and ultimate.
Egli è la sorgente di ogni forma di consapevolezza.
26. Unconditioned by time, Īśvara is the teacher of even the most ancient teachers. | Being unconditioned by time He is Teacher even of the Ancients. | He is the guru even of the very first, the ancient and the former teachers, because in Him there is no delimitation by time.
Egli è il Maestro di tutti i Maestri, senza alcuna limitazione temporale.
27. The word expressive of Īśvara is the mystic sound OM. [OM is God’s name as well as form.] | His designator is ‘Om’. | The word OM is His significator (name).
Egli è rappresentato dalla sacra sillaba OM.
28. To repeat it with reflection upon its meaning is an aid. | Its constant repetition and meditation on its meaning. | The japa of that name, and cultivating and absorbing its meaning (is called ishvara-pranidhana, the practice of the presence of God).
Il mantra OM va ripetuto con costanza, in modo sentito, essendo consapevoli del suo più pieno significato.
29. From this practice all the obstacles disappear and simultaneously dawns knowledge of the inner Self. | From it (result) the disappearance of obstacles and turning inward of consciousness. | Then through the practice of the presence of God accrues the attainment of inward consciousness and the realization of the inwardly conscious self; also the impediments are removed, made absent.
La meditazione che comporta la ripetizione del mantra OM ha il potere di rimuovere ogni ostacolo che si frappone alla realizzazione del sé interiore.
30. Disease, dullness, doubt, carelessness, laziness, sensuality, false perception, failure to reach firm ground and slipping from the ground gained—these distractions of the mind-stuff are the obstacles. | Disease, languor, doubt, carelessness, laziness, worldly-mindedness, delusion, non-achievement of a stage, instability, these (nine) cause the distraction of the mind and they are the obstacles. | Illness, mental idleness, doubt, negligence, sloth, non-abstention, confusion of philosophies, failure to gain a ground and instability are the distractions of the mind-field; they are the impediments.
Gli ostacoli che si frappongono alla realizzazione sono: la malattia, l’apatia, la pigrizia mentale, l’indulgenza al dubbio, l’indisciplina, la mancanza di perseveranza e l’indolenza.
31. Accompaniments to the mental distractions include distress, despair, trembling of the body and disturbed breathing. | (Mental) pain, despair, nervousness and hard breathing are the symptoms of a distracted condition of mind. | Pain, frustration, unsteadiness of limbs, involuntary inhalation and exhalation -- these are the natural accompaniments of distractions.
Questi impedimenti sono sempre accompagnati da sconforto, disperazione, irrequietezza e respirazione irregolare.
32. The practice of concentration on a single subject [or the use of one technique] is the best way to prevent the obstacles and their accompaniments. | For removing these obstacles there (should be) constant practice of one truth or principle. | To prevent and negate those impediments, the distractions and their correlates, the practice of a single reality, one principle, is enjoined, prescribed.
È possibile prevenire l’insorgere di questi impedimenti applicando la nostra attenzione indivisa a un unico principio.
33. By cultivating attitudes of friendliness toward the happy, compassion for the unhappy, delight in the virtuous and disregard toward the wicked, the mind-stuff retains its undisturbed calmness. | The mind becomes clarified by cultivating attitudes of friendliness, compassion, gladness and indifference respectively towards happiness, misery, virtue and vice. | By cultivating and impressing into oneself the sentiments of amity and love, compassion, gladness, and indifference with regard to those comfortable, those suffering, the virtuous and the non-virtuous (respectively), the mind is purified and made pleasant.
La mente si dispone favorevolmente e si rasserena coltivando l’amicizia, la compassione, l’apprezzamento e l’indifferenza nei confronti del piacere come del dolore.
34. Or that calm is retained by the controlled exhalation or retention of the breath. | Or by the expiration and retention of breath, | Or, by exhalation and restraint of breath and prana (mind’s stability is established).
È anche possibile acquietare la mente attraverso una lenta espirazione ed essendo passivi nella fase di inspirazione.
35. Or the concentration on subtle sense perceptions can cause steadiness of mind. | Coming into activity of (higher) senses also becomes helpful in establishing steadiness of the mind. | The advent of direct perception of the experiences of subtle or celestial sense objects is called vishayavati pravrtti, which also firmly establishes the stability of the mind.
Oppure, ancora, concentrando la propria attenzione su di un oggetto si aiuta la mente a mantenersi calma e vigile allo stesso tempo.
36. Or by concentrating on the supreme, ever-blissful Light within. | Also (through) serene or luminous (states experienced within). | Or, the natural mental state that becomes manifest as free of grief is called lucid and effects the stability of the mind.
Si può anche raggiungere la quiete osservando la luce interiore che cancella ogni affanno.
37. Or by concentrating on a great soul’s mind which is totally freed from attachment to sense objects. | Also the mind fixed on those who are free from attachment (acquires steadiness). | Or, the mind-field having as its objects (of concentration) those (sages) who are free of attachments (becomes stabilised).
Un’altra possibilità è la contemplazione di un maestro illuminato che è libero dai desideri e da ogni attaccamento o la contemplazione di un oggetto divino.
38. Or by concentrating on an experience had during dream or deep sleep. | Also (the mind) depending upon the knowledge derived from dreams or dreamless sleep (will acquire steadiness). | Also, the mind-field whose object in meditation is the observation, awareness and knowledge of the dream or sleep state becomes stabilised.
Oppure, si può meditare sull’esperienza del sogno o sulla conoscenza che può emergere durante il sonno.
39. Or by meditating on anything one chooses that is elevating. | Or by meditation as desired. | Also through meditation in whatever way or on whatever object agreeable the mind-field attains stability.
O, ancora, si può meditare su ogni oggetto che possa favorire l’acquietamento della mente.
40. Gradually, one’s mastery in concentration extends from the primal atom to the greatest magnitude. | His mastery extends from the finest atom to the greatest infinity. | This yogi’s mastery and control is established over (the subtlest, starting from) the minutest atom and extending up to the ultimate magnitude.
Il controllo della contemplazione consente di sviluppare il potere su ogni cosa, dalla più piccola particella di materia agli aggregati più complessi.
41. Just as the naturally pure crystal assumes shapes and colors of objects placed near it, so the yogi’s mind, with its totally weakened modifications, becomes clear and balanced and attains the state devoid of differentiation between knower, knowable and knowledge. This culmination of meditation is samādhi. | In the case of one whose Citta-Vrttis have been almost annihilated, fusion or entire absorption in one another of the cognizer, cognition and cognized is brought about as in the case of a transparent jewel (resting on a coloured surface). | When one’s modifications (vrttis) have subsided, his (mind’s) stability on and coalescence with the apprehender (grahitr), the process and instrumentation of apprehension (grahana) and the objects of apprehension (grahya), like pure crystal (which takes on the reflection and colour of proximate objects), is called samapatti.
Lo yogi realizza che il soggetto della conoscenza, gli strumenti della conoscenza e l’oggetto della conoscenza sono una cosa sola. La coscienza diviene un puro cristallo trasparente che riflette l’essenza delle cose.
42. The samādhi in which name, form and knowledge of them is mixed is called savitarkā samādhi, or samādh with deliberation. | Savitarka Samadhi is that in which knowledge based only on words, real knowledge and ordinary knowledge based on sense perception or reasoning are present in a mixed state and the mind alternates between them. | Among them, the one commingled with alternations and imaginary cognitions of word, the object signified as meaning and knowledge is called the vitarka-accompanied samapatti.
In questa dimensione, chiamata Savitarka Samādhi, il mondo, i significati e i contenuti si fondono e divengono una sola unità conoscibile.
43. When the memory is well purified, the knowledge of the object of concentration shines alone, devoid of the distinction of name and quality. This is nirvitarkā samādhi, or samādhi without deliberation. | On the clarification of memory, when the mind loses its essential nature (subjectivity), as it were, and the real knowledge of the object alone shines (through the mind) Nirvitarka Samadhi is attained. | When there has occurred complete and all-round purification of memory and (the mind-field) is, as it were, devoid of its own form and illuminative of only the object signified, it is called the samadhi without a gross thought (nir-vitarka).
Nello stato di Nirvitarka Samādhi, la memoria e l’illuminazione intellettuale cessano di funzionare come entità distinte; la memoria viene purificata e la mente è in grado di percepire la vera natura delle cose.
44. In the same way, both savicārā (reflective) and nirvicārā (super or non-reflective) samādhi, which are practiced upon subtle objects, are explained. | By this (what has been said in the two previous Sutras) Samadhis of Savicara, Nirvicara and subtler stages (I-17) have also been explained. | In the same way, the samadhi accompanied by subtle thought (sa-vichara) and the one devoid of subtle thought (nir-vichara) are explained.
Analogamente, è possibile spiegare i livelli di samādhi più elevati distinguendoli in deliberati e non deliberati, ma, in questi stati, gli oggetti della contemplazione sono più sottili.
45. The subtlety of possible objects of concentration ends only at the undefinable. | The province of Samadhi concerned with subtle objects extends upto the Alinga stage of the Gunas. | And “having subtle objects” extends up to unmodified prakrti.
L’ambito relativo a questi oggetti più sottili si estende fino a una dimensione in cui la materia diviene indifferenziata.
46. Each of the above kinds of samādhi are sabīja (with seed), which could bring one back into bondage or mental disturbance. | They (stages corresponding to subtle objects) constitute only Samadhi with ‘seed’. | Those very ones are the samadhi with seed.
Gli stati di samādhi qui descritti sono dipendenti da un oggetto di sostegno detto “seme” e non consentono la liberazione dal ciclo delle rinascite.
47. In the purity of nirvicārā samādhi, the supreme Self shines. | On attaining the utmost purity of the Nirvicara stage (of Samadhi) there is the dawning of the spiritual light. | Upon reaching the purity and proficiency of nir-vichara, the yogi gains spiritual clearness.
La purezza emerge nello stato di Nirvichara Samādhi, in cui la luminosità fluisce indisturbata e lo spirito universale si manifesta come spirito individuale.
48. This is ṛtambharā prajñā, or the absolute true consciousness. | There, the consciousness is Truth-and Right-bearing. | Therein occurs that wisdom which bears the Supreme Truth (rta).
Quando la consapevolezza ha le sue radici nella saggezza, si sperimenta uno stato di percezione spirituale della verità.
49. This special truth is totally different from knowledge gained by hearing, study of scripture or inference. | The knowledge based on inference or testimony is different from direct knowledge obtained in the higher states of consciousness (I-48) because it is confined to a particular object (or aspect). | (Truth-bearing wisdom) is different in scope from the wisdom gained by learning or from processes of logic because it has a special aim, that of dealing with particulars.
Questa saggezza e questa verità non sono paragonabili alla conoscenza che può derivare dal sapere ordinario. È una conoscenza intuitiva che va oltre il sapere.
50. The impression produced by this samādhi wipes out all other impressions. | The impression produced by it (Sabija Samadhi) stands in the way of other impressions. | The imprint (samskara) produced from that (samadhi-wisdom) opposes and annuls other samskaras.
A contatto con questa luce di verità, ha inizio una nuova vita. Le esperienze e le impressioni precedenti vengono superate e si dissolvono nel passato.
51. When even this impression is wiped out, every impression is totally wiped out and there is nirbīja [seedless] samādhi. | On suppression of even that owing to suppression of all (modifications of the mind) ‘Seedless’ Samadhi (is attained). | When the control, cessation and dissolution (nirodha) of even that samskara occurs, the nirodha of all else ensues and, thereby, seedless (nir-bija) samadhi (is attained).
Quando questa nuova luce di saggezza e di verità si manifesta, si raggiunge il samādhi senza “seme”.

Book Two: practice (Sādhana)

1. Accepting pain as help for purification, study of spiritual books, and surrender to the Supreme Being constitute Yoga in practice. | Austerity, self-study and resignation to Isvara constitute preliminary Yoga.
2. They help us minimize obstacles and attain samadhi. | (Kriya-Yoga) is practised for attenuating Klesas and bringing about Samadhi.
3. Ignorance, egoism, attachment, hatred, and clinging to bodily life are the five obstacles. | The lack of awareness of Reality, the sense of egoism or ‘I-am-ness’, attractions and repulsions towards objects and the strong desire for life are the great afflictions or causes of all miseries in life.
4. Ignorance is the field for the others mentioned after it, whether they be dormant, feeble, intercepted, or sustained. | Avidya is the source of those that are mentioned after it, whether they be in the dormant, attenuated, alternating or expanded condition.
5. Ignorance is regarding the impermanent as permanent, the impure as pure, the painful as pleasant, and the non-Self as the Self. | Avidya is taking the non-eternal, impure, evil and non-Atman to be eternal, pure, good and Atman respectively.
6. Egoism is the identification, as it were, of the power of the Seer (Purusha) with that of the instrument of seeing [body-mind]. | Asmita is the identity or blending together, as it were, of the power of consciousness (Purusa) with the power of cognition (Buddhi).
7. Attachment is that which follows identification with pleasurable experiences. | That attraction, which accompanies pleasure, is Raga.
8. Aversion is that which follows identification with painful experiences. | That repulsion which accompanies pain is Dvesa.
9. Clinging to life, flowing by its own potency [due to past experience], exists even in the wise. | Abhinivesa is the strong desire for life which dominates even the learned (or the wise).
10. In subtle form, these obstacles can be destroyed by resolving them back into their primal cause [the ego]. | These, the subtle ones, can be reduced by resolving them backward into their origin.
11. In the active state, they can be destroyed by meditation. | Their active modifications are to be suppressed by meditation.
12. The womb of karmas (actions and reactions) has its root in these obstacles, and the karmas bring experiences in the seen [present] or in the unseen [future] births. | The reservoir of Karmas which are rooted in Klesas brings all kinds of experiences in the present and future lives.
13. With the existence of the root, there will be fruits also: namely, the births of different species of life, their life spans and experiences. | As long as the root is there it must ripen and result in lives of different class, length and experiences.
14. The karmas bear fruits of pleasure and pain caused by merit and demerit. | They have joy or sorrow for their fruit according as their cause is virtue or vice.
15. To one of discrimination everything is painful indeed, due to its consequences: the anxiety and fear over losing what is gained; the resulting impressions left in the mind to create renewed cravings; and the constant conflict among the three gunas, which control the mind. | To the people who have developed discrimination all is misery on account of the pains resulting from change, arfcriety and tendencies, as also on account of the conflicts between the functioning of the Gunas and the Vrttis (of the mind).
16. Pain that has not yet come is avoidable. | The misery which is not yet come can and is to be avoided.
17. The cause of that avoidable pain is the union of the Seer (Purusha) and the Seen (Prakriti or Nature). | The cause of that which is to be avoided is the union of the Seer and the Seen.
18. The seen is of the nature of the gunas: illumination, activity, and inertia; and consists of the elements and sense organs, whose purpose is to provide both experiences and liberation to the Purusha. | The Seen (objective side of manifestation) consists of the elements and sense-organs, is of the nature of cognition, activity and stability (Sattva, Rajas and Tamas) and has for its purpose (providing the Purusa with) experience and liberation
19. The stages of the gunas are specific, nonspecific, defined, and undefinable. | The stages of the Gunas are the particular, the universal, the differentiated and the undifferentiated.
20. The Seer is nothing but the power of seeing which, although pure, appears to see through the mind. | The Seer is pure consciousness but though pure, appears to see through the mind.
21. The seen exists only for the sake of the Seer. | The very being of the Seen is for his sake (i.e. Prakrti exists only for his sake).
22. Although destroyed for one who has attained liberation, it [the seen] still exists for others, being common to them. | Although it becomes non-existent for him whose purpose has been fulfilled it continues to exist for others on account of being common to others (besides him).
23. The union of Owner (Purusha) and owned (Prakriti) causes the recognition of the nature and powers of them both. | The purpose of the coming together of the Purusa and Prakrti is gaining by the Purusa of the awareness of his true nature and the unfoldment of powers inher- ent in him and Prakrti.
24. The cause of this union is ignorance. | Its cause is the lack of awareness of his Real nature.
25. Without this ignorance, no such union occurs. This is the independence of the Seer. | The dissociation of Purusa and Prakrti brought about by the dispersion of Avidya is the real remedy and that is the Liberation of the Seer.
26. Uninterrupted discriminative discernment is the method for its removal. | The uninterrupted practice of the awareness of the Real is the means of dispersion (of Avidya).
27. One’s wisdom in the final stage is sevenfold. [One experiences the end of 1) the desire to
know anything more; 2) the desire to stay away from anything; 3) the desire to gain
anything new; 4) the desire to do anything; 5) sorrow; 6) fear; 7) delusion.] | In his case the highest stage of Enlightenment is reached by seven stages.
28. By the practice of the limbs of Yoga, the impurities dwindle away and there dawns the light of wisdom, leading to discriminative discernment. | From the practice of the component exercises of Yoga, on the destruction of impurity, arises spiritual illumination which develops into awareness of Reality.
29. The eight limbs of Yoga are: Yama (abstinence) Niyama (observance) Asana (posture practice) Pranayama (breath control) Pratyahara (sense withdrawal) Dharana (concentration) Dhyana (meditation) Samadhi (contemplation, absorption, or superconscious state) | Self-restraints, fixed observances, posture, regulation of breath, abstraction, concentration, contemplation, trance are the eight parts (of the self-discipline of Yoga).
30. Yama consists of non-violence, truthfulness, non-stealing, continence, and non-greed. | Vows of self-restraint comprise abstention from violence, falsehood, theft, incontinence and acquisitiveness.
31. These great vows are universal, not limited by class, place, time, or circumstances. | These (the five vows), not conditioned by class, place, time or occasion and extending to all stages constitute the Great Vow.
32. Niyama consists of purity, contentment, accepting but not causing pain, study of spiritual books and worship of God [self-surrender]. | Purity, contentment, austerity, self-study and self-surrender constitute observances.
33. When disturbed by negative thoughts, opposite [positive] ones should be thought of. This is pratipaksha bhavana. | When the mind is disturbed by improper thoughts constant pondering over the opposites (is the remedy).
34. When negative thoughts or acts such as violence, etc., are done, caused to be done, or even approved of—whether incited by greed, anger, or infatuation—whether indulged in with mild, medium, or extreme intensity, they are based on ignorance and bring certain pain. Reflecting upon this is also pratipaksha bhavana. | As improper thoughts, emotions (and actions) such as those of violence etc., whether they are done (indulged in), caused to be done or abetted, whether caused by greed, anger or delusion, whether present in mild, medium or intense degree, result in endless pain and ignorance; so there is the necessity of pondering over the opposites.
35. In the presence of one firmly established in non-violence, all hostilities cease. | On being firmly established in non-violence there is abandonment of hostility in (his) presence.
36. To one established in truthfulness, actions and their results become subservient. | On being firmly established in truthfulness fruit (of action) rests on action (of the Yogi) only.
37. To one established in non-stealing, all wealth comes. | On being firmly established in honesty all kinds of gems present themselves (before the Yogi).
38. By one established in continence, vigor is gained. | On being firmly established in sexual continence vigour (is) gained.
39. When non-greed is confirmed, a thorough illumination of the how and why of one’s birth comes. | Non-possessiveness being confirmed there arises knowledge of the ‘how’ and ‘wherefore’ of existence.
40. By purification arises disgust for one’s own body and for contact with other bodies. | From physical purity (arises) disgust for one's own body and disinclination to come in physical contact with others.
41. Moreover one gains purity of sattva, cheerfulness of mind, one-pointedness, and fitness for Self-realization. | From mental purity (arises) purity of Sattva, cheerful-mindedness, one- pointedness, control of the senses and fitness for the vision of the Self.
42. By contentment, supreme joy is gained. | Superlative happiness from contentment.
43. By austerity, impurities of body and senses are destroyed and occult powers gained. | Perfection of the sense-organs and body after destruction of impurity by austerities.
44. By study of spiritual books comes communion with one’s chosen deity. | By (or from) self-study union with the desired deity.
45. By total surrender to God, samadhi is attained. | Accomplishment of Samadhi from resignation to God.
46. Asana is a steady, comfortable posture. | Posture (should be) steady and comfortable.
47. By lessening the natural tendency for restlessness and by meditating on the infinite, posture is mastered. | By relaxation of effort and meditation on the ‘Endless’ (posture is mastered).
48. Thereafter, one is undisturbed by the dualities. | From that no assaults from the pairs of opposites.
49. That [firm posture] being acquired, the movements of inhalation and exhalation should be controlled. This is pranayama. | This having been (accomplished) Pranayama which is cessation of inspiration and expiration (follows).
50. The modifications of the lifebreath are either external, internal, or stationary. They are to be regulated by space, time, and number and are either long or short. | (It is in) external, internal or suppressed modification; is regulated by place, time and number, (and becomes progressively) prolonged and subtle.
51. There is a fourth kind of pranayama that occurs during concentration on an internal or external object. | That Pranayama which goes beyond the sphere of internal and external is the fourth (variety).
52. As its result, the veil over the inner Light is destroyed. | From that is dissolved the covering of light.
53. And the mind becomes fit for concentration. | And the fitness of the mind for concentration.
54. When the senses withdraw themselves from the objects and imitate, as it were, the nature of the mindstuff, this is pratyahara. | Pratyahara or abstraction is, as it were, the imitation by the senses of the
mind by withdrawing themselves from their objects.
55. Then follows supreme mastery over the senses. | Then follows the greatest mastery over the senses.

Book Three: accomplishments (supernatural powers) (Vibhūti)

1. Dharana is the binding of the mind to one place, object, or idea. | Concentration is the confining of the mind within a limited mental area (object of concentration).
2. Dhyana is the continuous flow of cognition toward that object. | Uninterrupted flow (of the mind) towards the object (chosen for meditation) is contemplation.
3. Samadhi is the same meditation when there is the shining of the object alone, as if devoid of form. | The same (contemplation) when there is consciousness only of the object of meditation and not of itself (the mind) is Samadhi
4. The practice of these three [dharana, dhyana, and samadhi] upon one object is called samyama. | The three taken together constitute Samyama.
5. By the mastery of samyama comes the light of knowledge. | By mastering it (Samyama) the light of the higher consciousness.
6. Its practice is to be accomplished in stages. | Its (of Samyama) use by stages.
7. These three [dharana, dhyana, and samadhi] are more internal than the preceding five limbs. | The three are internal in relation to the preceding ones.
8. Even these three are external to the seedless samadhi. | Even that (Sabija Samadhi) is external to the Seedless (Nirbija Samadhi).
9. The impressions that normally arise are made to disappear by the appearance of suppressive efforts that, in turn, create new mental modifications. The moment of conjunction of mind and new modifications is nirodha parinama. | Nirodha Parinama is that transformation of the mind in which it becomes progressively permeated by that condition of Nirodha which intervenes momentarily between an impression which is disappearing and the impression which is taking its place.
10. The flow of nirodha parinama becomes steady through habit. | Its flow becomes tranquil by repeated impression.
11. When there is a decline in distractedness and appearance of one-pointedness, then comes samadhi parinama (development in samadhi). | Samadhi transformation is the (gradual) setting of the distractions and simultaneous rising of one-pointedness.
12. Then again when the subsiding past and rising present images are identical, there is ekagrata parinama (one-pointedness). | Then, again, the condition of the mind in which the ‘object’ (in the mind) which subsides is always exactly similar to the ‘object’ which rises (in the next moment) is called Ekagrata Parinama.
13. By this [what has been said in the preceding three sutras], the transformations of the visible characteristics, time factors, and conditions of elements and senses are also described. | By this (by what has been said in the last four Sutras) the property, character, and condition-transformations in the elements and the sense-organs are also explained.
14. It is the substratum (Prakriti) that by nature goes through latent, uprising, and unmanifested phases. | The substratum is that in which the properties—latent, active or unmanifest—inhere.
15. The succession of these different phases is the cause of the differences in stages of evolution. | The cause of the difference in transformation is the difference in the underlying process.
16. By practicing samyama on the three stages of evolution comes knowledge of past and future. | By performing Samyama on the three kinds of transformations (Nirodha, Samadhi and Ekagrata) knowledge of the past and future.
17. A word, its meaning, and the idea behind it are normally confused because of superimposition upon one another. By samyama on the word [or sound] produced by any being, knowledge of its meaning is obtained. | The sound, the meaning (behind it) and the idea (which is present in the mind at the time) are present together in a confused state. By performing Samyama (on the sound) they are resolved and there arises comprehension of the meaning of sounds uttered by any living being.
18. By direct perception, through samyama, of one’s mental impressions, knowledge of past birth is obtained. | By direct perceptions of the impressions a knowledge of the previous birth.
19. By samyama on the distinguishing signs of others’ bodies, knowledge of their mental images is obtained. | (By direct perception through Samyama) of the image occupying the mind, knowledge of the mind of others
20. But this does not include the support in the person’s mind [such as the motive behind the thought, etc.] as that is not the object of the samyama. | But not also of other mental factors which support the mental image for that is not the object (of Samyama).
21. By samyama on the form of one’s body and by checking the power of perception by intercepting light from the eyes of the observer, the body becomes invisible. | By performing Samyama on Rupa (one of the five Tanmatras), on suspension of the receptive power, the contact between the eye (of the observer) and light (from the body) is broken and the body becomes invisible.
22. In the same way, the disappearance of sound [and touch, taste, smell, etc.] is explained. | From the above can be understood the disappearance of sound, etc
23. Karmas are of two kinds: quickly manifesting and slowly manifesting. By samyama on them or on the portents of death, the knowledge of the time of death is obtained. | Karma is of two kinds: active and dormant; by performing Samyama on them (is gained) knowledge of the time of death; also by (performing Samyama on) portents.
24. By samyama on friendliness and other such qualities, the power to transmit them is obtained. | (By performing Samyama) on friendliness, etc. (comes) strength (of the quality).
25. By samyama on the strength of elephants and other animals, their strength is obtained. | (By performing Samyama) on the strengths (of animals) the strength of an elephant, etc.
26. By samyama on the Light within, the knowledge of the subtle, hidden, and remote is obtained. [Note: subtle as atoms, hidden as treasure, remote as far distant lands.] | Knowledge of the small, the hidden or the distant by directing the light of superphysical faculty.
27. By samyama on the sun, knowledge of the entire solar system is obtained. | Knowledge of the Solar system by performing Samyama on the Sun.
28. By samyama on the moon, comes knowledge of the stars’ arrangement. | (By performing Samyama) on the moon knowledge concerning the arrangement of stars.
29. By samyama on the pole star comes knowledge of the stars’ movements. | (By performing Samyama) on the pole-star knowledge of their movements.
30. By samyama on the navel plexus, knowledge of the body’s constitution is obtained. | (By performing Samyama) on the navel centre knowledge of the organization of the body.
31. By samyama on the pit of the throat, cessation of hunger and thirst is achieved. | (By performing Samyama) on the gullet the cessation of hunger and thirst.
32. By samyama on the kurma nadi (a subtle tortoise-shaped tube located below the throat), motionlessness in meditative posture is achieved. | (By performing Samyama) on the Kurmanadi steadiness.
33. By samyama on the light at the crown of the head (sahasrara chakra), visions of masters and adepts are obtained. | (By performing Samyama on) the light under the crown of the head vision of perfected Beings.
34. Or, in the knowledge that dawns by spontaneous enlightenment [through a life of purity], all the powers come by themselves. | (Knowledge of) everything from intuition.
35. By samyama on the heart, the knowledge of the mind-stuff is obtained. | (By performing Samyama) on the heart, awareness of the nature of the mind.
36. The intellect and the Purusha (Atman, Self) are totally different, the intellect existing for the sake of the Purusha, while the Purusha exists for its ownsake. Not distinguishing this is the cause of all experiences; and by samyama on the distinction, knowledge of the Purusha is gained. | Experience is the result of inability to distinguish between the Purusa and the Sattva though they are absolutely distinct. Knowledge of the Purusa results from Samyama on the Self-interest (of the Purusa) apart from another's interest (of Prakrti).
37. From this knowledge arises super-physical hearing, touching, seeing, tasting, and smelling through spontaneous intuition. | Thence are produced intuitional hearing, touch, sight, taste and smell.
38. These [superphysical senses] are obstacles to [nirbija] samadhi but are siddhis (powers or accomplishments) in the worldly pursuits. | They are obstacles in the way of Samadhi and powers when the mind is outward-turned.
39. By the loosening of the cause [of the bondage of mind to body] and by knowledge of the procedure of the mind-stuff’s functioning, entering another’s body is accomplished. | The mind can enter another's body on relaxation of the cause of bondage and from knowledge of passages.
40. By mastery over the udana nerve current (the upward vital air), one accomplishes levitation over water, swamps, thorns, etc. and can leave the body at will. | By mastery over Udana levitation and non-contact with water, mire, thorns etc.
41. By mastery over the samana nerve current (the equalizing vital air) comes radiance to surround the body. | By mastery over Samana blazing of gastric fire.
42. By samyama on the relationship between ear and ether, supernormal hearing becomes possible. | By performing Samyama on the relation between Akasa and the ear superphysical hearing.
43. By samyama on the relationship between the body and ether, lightness of cotton fiber is attained, and thus traveling through the ether becomes possible. | By performing Samyama on the relation between the body and Akasa and at the same time bringing about coalescence of the mind with light (things like) cotton down (there comes the power of) passage through space.
44. By samyama on thought waves unidentified by and external to the body [maha-videha or the great bodilessness], the veil over the light of the Self is destroyed. | The power of contacting the state of consciousness which is outside the intellect and is therefore inconceivable is called Maha-videha. From it is destroyed the covering of light.
45. By samyama on the gross and subtle elements and on their essential nature, correlations and purpose, mastery over them is gained. | Mastery over the Panca-Bhutas by performing Samyama on their gross, constant, subtle, all-pervading and functional states.
46. From that comes attainment of anima and other siddhis, bodily perfection, and the non obstruction of bodily functions by the influence of the elements. | Thence, the attainment of Animan etc., perfection of the body and the non-obstruction of its functions (of the body) by the powers (of the elements).
47. Beauty, grace, strength, adamantine hardness, and robustness constitute bodily perfection. | Beauty, fine complexion, strength and adamantine hardness constitute the perfection of the body.
48. By samayama on the power of perception and on the essential nature, correlation with the ego sense and purpose of the sense organs, mastery over them is gained. | Mastery over the sense-organs by performing Samyama on their power of cognition, real nature, egoism, all-pervasiveness and functions.
49. From that, the body gains the power to move as fast as the mind, the ability to function without the aid of the sense organs, and complete mastery over the primary cause (Prakriti). | Thence, instantaneous cognition without the use of any vehicle and complete mastery over Pradhana.
50. By recognition of the distinction between sattva (the pure reflective nature) and the Self, supremacy over all states and forms of existence [omnipotence] is gained, as is omniscience. | Only from the awareness of the distinction between Sattva and Purusa arise supremacy over all states and forms of existence (omnipotence) and knowledge of every thing (omniscience).
51. By non-attachment even to that (all these siddhis), the seed of bondage is destroyed and thus follows kaivalya (independence). | By non-attachment even to that, on the very seed of bondage being destroyed, follows Kaivalya.
52. The yogi should neither accept nor smile with pride at the admiration of even the celestial beings, as there is the possibility of getting caught again in the undesirable.| (There should be) avoidance of pleasure or pride on being invited by the super-physical entities in charge of various planes because there is the possibility of the revival of evil.
53. By samyama on single moments in sequence comes discriminative knowledge. | Knowledge born of awareness of Reality by performing Samyama on moment and (the process of) its succession.
54. Thus, the indistinguishable differences between objects that are alike in species, characteristic marks, and positions become distinguishable. | From it (Vivekajam-jnanam) knowledge of distinction between similars which cannot be distinguished by class, characteristic or position.
55. The discriminative knowledge that simultaneously comprehends all objects in all conditions is the intuitive knowledge that brings liberation. | The highest knowledge born of the awareness of Reality is transcendent, includes the cognition of all objects simultaneously, pertains to all objects and processes whatsoever in the past, present and future and also transcends the World Process.
56. When the tranquil mind attains purity equal to that of the Self, there is Absoluteness. | Kaivalya is attained when there is equality of purity between the Purusa and Sattva.

Book Four: Absoluteness (Kaivalya)

1. Siddhis are born of practices performed in previous births, or by herbs, mantra repetition, asceticism, or by samadhi. | The Siddhis are the result of birth, drugs, Mantras, austerities or Samadhi.
2. The transformation of one species into another is brought about by the inflow of Nature. | The transformation from one species or kind into another is by the overflow of natural tendencies or potentialities.
3. Incidental events do not directly cause natural evolution; they just remove the obstacles as a farmer [removes the obstacles in a water course running to his field]. | The incidental cause does not move or stir up the natural tendencies into activity; it merely removes the obstacles, like a farmer (irrigating a field).
4. A yogi’s ego sense alone is the cause of [other] artificially created minds. | Artificially created minds (proceed) from ‘egoism’ alone.
5. Although the functions in the many created minds may differ, the original mind-stuff of the yogi is the director of them all. | The one (natural) mind is the director or mover of the many (artificial) minds in their different activities.
6. Only the minds born of meditation are free from karmic impressions. | Of these the mind born of meditation is free from impressions.
7. The actions of the yogi are neither white [good] nor black [bad]; but the actions of others are of three kinds: good, bad, and mixed. | Karmas are neither white nor black (neither good nor bad) in the case of Yogis, they are of three kinds in the case of others.
8. Of these [actions], only those vasanas (subconscious impressions) for which there are favorable conditions for producing their fruits will manifest in a particular birth. | From these only those tendencies are manifested for which the conditions are favourable.
9. Although desires are separated from their fulfillments by class, space, and time, they have an uninterrupted relationship because the impressions [of desires] and memories of them are identical. | There is the relation of cause and effect even though separated by class, locality and time because memory and impressions are the same in form.
10. Since the desire to live is eternal, impressions are also beginningless. | And there is no beginning of them, the desire to live being eternal.
11. The impressions being held together by cause, effect, basis, and support, disappear with the disappearance of these four. | Being bound together as cause-effect, substratum-object, they (effects, i.e. Vasanas) disappear on their (cause, i.e. Avidya) disappearance.
12. The past and future exist in the real form of objects which manifest due to differences in the conditions of their characteristics. | The past and the future exist in their own (real) form. The difference of Dharmas or properties is on account of the difference of paths.
13. Whether manifested or subtle, these characteristics belong to the nature of the gunas. | They, whether manifest or unmanifest, are of the nature of Gunas.
14. The reality of things is due to the uniformity of the gunas’ transformations. | The essence of the object consists in the uniqueness of transformation (of the Gunas).
15. Due to differences in various minds, perception of even the same object may vary. | The object being the same the difference in the two (the object and its cognition) are due to their (of the minds) separate path.
16. Nor does an object’s existence depend upon a single mind, for if it did, what would become of that object when that mind did not perceive it? | Nor is an object dependent on one mind. What would become of it when not cognized by that mind?
17. An object is known or unknown dependent on whether or not the mind gets colored by it. | In consequence of the mind being coloured or not coloured by it, an object is known or unknown.
18. Due to Its changelessness, changes in the mind-stuff are always known to the Purusha, who is its master. | The modifications of the mind are always known to its lord on account of the changelessness of the Purusa.
19. The mind-stuff is not self-luminous because it is an object of perception by the Purusha. | Nor is it self-illuminative, for it is perceptible.
20. The mind-stuff cannot perceive both subject and object simultaneously [which proves it is not self-luminous]. | Moreover, it is impossible for it to be of both ways (as perceiver and perceived) at the same time.
21. If the perception of one mind by another mind be postulated, we would have to assume an endless number of them and the result would be confusion of memory. | If cognition of one mind by another (be postulated) we would have to assume cognition of cognitions and confusion of memories ako.
22. The consciousness of the Purusha is unchangeable; by getting the reflection of it, the mind-stuff becomes conscious of the Self. | Knowledge of its own nature through self-cognition (is obtained) when consciousness assumes that form in which it does not pass from place to place.
23. The mind-stuff, when colored by both Seer and seen, understands everything. | The mind coloured by the Knower (i.e., the Purusa) and the Known is all-apprehending.
24. Though having countless desires, the mind-stuff exists for the sake of another [the Purusha] because it can act only in association with it. | Though variegated by innumerable Vasanas it (the mind) acts for another (Purusa) for it acts in association.
25. To one who sees the distinction between the mind and the Atman, thoughts of mind as the Atman cease forever. | The cessation (of desire) for dwelling in the consciousness of Atma for one who has seen the distinction.
26. Then the mind-stuff is inclined toward discrimination and gravitates toward Absoluteness. | Then, verily, the mind is inclined towards discrimination and gravitating towards Kaivalya.
27. In-between, distracting thoughts may arise due to past impressions. | In the intervals arise other Pratyayas from the force of Samskaras.
28. They can be removed, as in the case of the obstacles as explained before. [See Book 2: sutras 1, 2, 10, 11, and 26]. | Their removal like that of Klesas, as has been described.
29. One who, due to perfect discrimination, is totally disinterested even in the highest rewards, remains in the constant discriminative discernment, which is called dharmamegha (cloud of dharma) samadhi. | In the case of one, who is able to maintain a constant state of Vairagya even towards the most exalted state of enlightenment and to exercise the highest kind of discrimination, follows Dharma-Megha-Samadhi.
30. From that samadhi all afflictions and karmas cease. | Then follows freedom from Klesas and Karmas.
31. Then all the coverings and impurities of knowledge are totally removed. Because of the infinity of this knowledge, what remains to be known is almost nothing. | Then, in consequence of the removal of all obscuration and impurities, that which can be known (through the mind) is but little in comparison with the infinity of knowledge (obtained in Enlightenment)
32. Then the gunas terminate their sequence of transformations because they have fulfilled their purpose. | The three Gunas having fulfilled their object, the process of change (in the Gunas) comes to an end.
33. The sequence [referred to above] means an uninterrupted succession of moments that can be recognized at the end of their transformations. | The process, corresponding to moments which become apprehensible at the final end of transformation (of the Gunas), is Kramah.
34. Thus, the supreme state of Independence manifests while the gunas reabsorb themselves into Prakriti, having no more purpose to serve the Purusha. Or [to look from another angle], the power of pure consciousness settles in its own pure nature. | Kaivalya is the state (of Enlightenment) following remergence of the Gunas because of their becoming devoid of the object of the Purusa. In this state the Purusa is established in his Real nature which is pure Consciousness. Finis.

Alcune traduzioni in italiano (quasi tutte che non ho ancora né trovato né cercato, elenco del SBN):

  1. Patañjali. , and Magnone, Paolo. Aforismi dello yoga Torino Promolibri, 1999 »SBN«
  2. Patañjali. , and Pensa, Corrado. , Vyāsa. Gli aforismi sullo yoga Torino Boringhieri, 1962 »SBN«
  3. Patañjali. , and Desikachar, T. K. V.. I I fondamenti dello yoga : una prima lettura dello Yoga sūtra di Patañjali (Trad. dall’inglese (tit. Patañjaliʼs Yogasūtras) di G. Domenico Vincenzi.). Udine Campanotto, 1993 »SBN«
  4. Taimni, I. K.. , and Patañjali. La scienza dello yoga : commento agli Yogasutra di Patanjali alla luce del pensiero moderno. (Trad. di Renato Pedio.) Roma Ubaldini, 1970 »SBN«
  5. Patañjali. , and Sgaravatti, Guido. Yoga-sũtra [S.l. sn.], 2009 »SBN«
  6. Patañjali. , and Bona, Angelo. , Sgaravatti, Guido. Yoga-sũtra (2ed, revisione del testo a cura di Patrizia Vergnano) Abano Terme Uniontrust, 2009 »SBN«
  7. Patañjali. , and Vinti, Massimo. , Scarabelli, Piera. Yoga Sutra : il piu antico testo di yoga con i commenti della tradizione. Milano Mimesis, 2012 »SBN«
  8. Patañjali. Yoga sutra : aforismi sullo yoga. (traduzione e presentazione di Marco Longhi Paripurna) Firenze De Vecchi, 2018 »SBN«
  9. Iyengar, Bellur Krishnamukar Sundara. , and Patañjali. Gli antichi insegnamenti dello yoga : i Sutra del grande maestro Patañjali. (Trad. di Gabriella Giubilaro, Giulia Amici) Gruppo Futura, 1997 »SBN«
  10. Iyengar, Bellur Krishnamukar Sundara. , and Patañjali. , Pakharukova, Agrippina. , Menuhin, Yehudi. , Giubilaro, Gabriella. , Corbo, Giovanni. Commento agli Yoga Sūtra di Patañjali : Patañjala Yoga Pradīpikā. (Nuova edizione / a cura di Gabriella Giubilaro, Giovanni Corbo e Agrippina Pakharukova) Roma Edizioni mediterranee, 2010 »SBN«
  11. Osho. , and Patañjali. , Videha, Anand. Yoga: la scienza dell’anima : Yoga: la via dell’integrazione. (a cura di Anand Videha) Milano Mondadori, 2018 »SBN«
  12. Patañjali. , and Bailey, Alice A.. La luce dell’anima : scienza ed effetti. (Traduzione di?) Roma Nuova era, 1987 »SBN«
  13. Patañjali. , and Longhi Paripurna, Marco. Yoga sutra : aforismi sullo yoga. Bussolengo Demetra, 1996 »SBN«

Vale la pena tradurlo in italiano? Vale la pena cercare traduzioni in italiano?

Le traduzioni italiane dall’inglese sembrano avere le seguenti fonti:

  1. Desikachar T. K. V The Heart of Yoga. Inner Traditions / Bear & Company 1999. »WorldCat«
  2. Desikachar T. K. V. The Heart of Yoga : Developing a Personal Practice. Revised ed. Inner Traditions International 1995. »WorldCat«
  3. Iyengar B. K. S and Patañjali Patañjali. Light on the Yoga Sūtras of Patañjali. Harper-Collins 2005. »WorldCat«
  4. Patanjali Patanjali and B. K. S Iyengar. Light on the Yoga Sutras of Patañjali. Aquarian/Thorsons 1993. »WorldCat«
  5. Iyengar B. K. S. et al. Pātañjala Yoga Sūtra Paricaya = an Introduction to Pātañjala Yoga Sūtras. New revised second ed. Morarji Desai National Institute of Yoga 2013. »WorldCat«
  6. Patañjali Patañjali and Edwin F Bryant. The Yoga Sūtras of Patañjali : A New Edition Translation and Commentary with Insights from the Traditional Commentators. First ed. North Point Press 2009. »WorldCat«
  7. Iyengar B. K. S. Core of the Yoga Sutras : The Definitive Guide to the Philosophy of Yoga. Harper-Collins 2015. 2023. »WorldCat«
  8. Bailey Alice and Patañjali Patañjali. The Light of the Soul : Its Science and Effect: A Paraphrase of the ‘Yoga Sutras’ of Patanjali with Commentary by Alice a. Bailey. Lucis Pub. Co. ; Lucis Press 1989. »WorldCat«

Ulteriori link utili:

  1. De Michelis Elizabeth. History of Modern Yoga : Patanjali and Western Esotericism. Bloomsbury Publishing 2014. »WorldCat«
  2. YogaStudies.org

Poems and songs of Drukpa Kunley

Consider first a translation of a poem of Drukpa Kunley.

Poem about happiness

(Drukpa Kunley)
I am happy that I am a free Yogi.
So I grow more and more into my inner happiness.
I can have sex with many women,
because I help them to go the path of enlightenment.
Outwardly I'm a fool
and inwardly I live with a clear spiritual system.
Outwardly, I enjoy wine, women and song.
And inwardly I work for the benefit of all beings.
Outwardly, I live for my pleasure
and inwardly I do everything in the right moment.
Outwardly I am a ragged beggar
and inwardly a blissful Buddha.

Poem about pleasure

(Drukpa Kunley)
A young woman finds pleasure in love.
A young man finds pleasure in sex.
An old man finds pleasure in his memoirs.
This is the doctrine of the three pleasures.
Who does not know the truth, is confused.
Those who have no goals, can not sacrifice.
Those who have no courage, can not be a Yogi.
This is the doctrine of the three missing things.
Even if a person knows the way of wisdom;
without practicing there is no realization.
Even if a master shows you the way,
you have to go it by yourself.

The five spiritual ways

(Drukpa Kunley)
I practice the path of self-discipline.
I meditate every day.
I go the way of embracing love.
I work as a mother and father of all beings.
I do the deity yoga.
I visualize myself as a Buddha in the cosmic unity.
I read the books of all religions
and practice all at the right moment.
The life is my teacher
and my inner wisdom is my guide.

Something else

The Madman (1918)

(Kahlil Gibran)
You ask me how I became a madman. It happened thus: One day, long before many gods were born, I woke from a deep sleep and found all my masks were stolen,—the seven masks I have fashioned an worn in seven lives,—I ran maskless through the crowded streets shouting, "Thieves, thieves, the cursed thieves."
Men and women laughed at me and some ran to their houses in fear of me.
And when I reached the market place, a youth standing on a house-top cried, "He is a madman." I looked up to behold him; the sun kissed my own naked face for the first time. For the first time the sun kissed my own naked face and my soul was inflamed with love for the sun, and I wanted my masks no more. And as if in a trance I cried, "Blessed, blessed are the thieves who stole my masks."
Thus I became a madman.
And I have found both freedom of loneliness and the safety from being understood, for those who understand us enslave something in us.
But let me not be too proud of my safety. Even a Thief in a jail is safe from another thief.

The Seven Selves (1918)

(Kahlil Gibran)
In the stillest hour of the night, as I lay half asleep, my seven selves sat together and thus conversed in whisper:
First Self: Here, in this madman, I have dwelt all these years, with naught to do but renew his pain by day and recreate his sorrow by night. I can bear my fate no longer, and now I rebel.
Second Self: Yours is a better lot than mine, brother, for it is given to me to be this madman's joyous self. I laugh his laughter and sing his happy hours, and with thrice winged feet I dance his brighter thoughts. It is I that would rebel against my weary existence.
Third Self: And what of me, the love-ridden self, the flaming brand of wild passion and fantastic desires? It is I the love-sick self who would rebel against this madman.
Fourth Self: I, amongst you all, am the most miserable, for naught was given me but odious hatred and destructive loathing. It is I, the tempest-like self, the one born in the black caves of Hell, who would protest against serving this madman.
Fifth Self: Nay, it is I, the thinking self, the fanciful self, the self of hunger and thirst, the one doomed to wander without rest in search of unknown things and things not yet created; it is I, not you, who would rebel.
Sixth Self: And I, the working self, the pitiful labourer, who, with patient hands, and longing eyes, fashion the days into images and give the formless elements new and eternal forms—it is I, the solitary one, who would rebel against this restless madman.
Seventh Self: How strange that you all would rebel against this man, because each and every one of you has a preordained fate to fulfill. Ah! Could I but be like one of you, a self with a determined lot! But I have none, I am the do-nothing self, the one who sits in the dumb, empty nowhere and nowhen, while you are busy re creating life. Is it you or I, neighbours, who should rebel?
When the seventh self thus spake the other six selves looked with pity upon him but said nothing more; and as the night grew deeper one after the other went to sleep enfolded with a new and happy submission.
But the seventh self remained watching and gazing at nothingness, which is behind all things.

Lineage

(fonte1)

  • T. Krishnamacharya:
    • K. Pattabhi Jois
      • Manju Jois (oldest son)
      • Saraswathi Jois (daughter)
      • R. Sharath Jois (grandson of Pattabhi Jois, son of Saraswathi Jois, official heir)
    • B.K.S. Iyengar
    • Indra Devi
    • T.K.V. Desikachar (son of T. Krishnamacharya)

Probabilmente con la morte di K. Pattabhi Jois (1915-2009) l’evoluzione della scuola Ashtanga Vinyasa ha cessato di essere lineare