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Yoga Sutras Sadhana

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Patanjali Yoga Sutras.
Sadhana Pada

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Yoga Sutras Sadhana

  1. 1. Yoga Sūtras. Patañjali<br />Sādhana Pāda<br />
  2. 2. Sādhana pāda<br />tp&gt;SvaXyayeñrài[xanain i³yayaeg&gt;.1.<br />tapaḥ svādhyāya īśvarapraṇidhānāni kriyāyogaḥ<br />Un ardiente celo en la práctica, el estudio del sí-mismo y de las escrituras, y la entrega a Dios son las obras del yoga.<br />II.1<br />
  3. 3. Sādhana pāda<br />smaix-avnawR&gt; ¬eztnUkr[awRí.2.<br />samādhi bhāvanārthaḥ kleśa tanūkaraṇārthaśca<br />La práctica del yoga reduce las aflicciones y conduce a samādhi<br />II.2<br />
  4. 4. Sādhana pāda<br />Aiv*a=iSmtaragÖe;ai-inveza&gt; pc¬eza&gt;.3.<br />avidyā asmitā rāga dveṣa abhiniveśāḥ kleśāḥ<br />Las cinco aflicciones que perturban el equilibrio de la consciencia son: ignorancia o falta de sabiduría; ego, orgullo del ego o sentido del yo; apego al placer; aversión al dolor; miedo a la muerte y aferrarse a la vida.<br />II.3<br />
  5. 5. Sādhana pāda<br />Aiv*a ]eÇmuÄre;a&lt; àsuÝtnuiviCDÚaedara[am!.4.<br />avidyā kṣetraṃ uttareṣāṃ prasupta tanu vicchinna udārāṇām<br />La falta de autentico conocimiento es la fuente de todos los males y pesares, que puede estar latentes, atenuados, interrumpidos o totalmente activos.<br />II.4<br />
  6. 6. Sādhana pāda<br />AinTyazuicÊ&gt;oanaTmsu inTyzuicsuoaTmOyaitriv*a.5.<br />anitya aśuci duḥkha anātmasu nitya śuci sukha ātma khyātiḥ avidyā<br />Confundir lo transitorio con los permanente, lo impuro con lo puro, el dolor con el placer, y lo que no es el sí-mismo con el sí-mismo: todo ello se denomina carencia de conocimiento espiritual, avidyā.<br />II.5<br />
  7. 7. Sādhana pāda<br />†GdzRnzKTyaerekaTmteva=iSmta.6.<br />dṛk darśanaśaktyoḥ ekātmata iva asmitā<br />El egoísmo es identificar al que ve con la capacidad instrumental de ver.<br />II.6<br />
  8. 8. Sādhana pāda<br />suoanuzyI rag&gt;.7.<br />sukha anuśayī rāgaḥ<br />El placer conduce al deseo y al apego emocional.<br />II.7<br />
  9. 9. Sādhana pāda<br />Ê&gt;oanuzyI Öe;&gt;.8.<br />duḥkha anuśayī dveṣaḥ<br />La infelicidad conduce al odio.<br />II.8<br />
  10. 10. Sādhana pāda<br />SvrsvahI ivÊ;ae=ip twa êFae=i-invez&gt;.9.<br />svarasavāhī viduṣaḥ api tatha ārūḍhaḥ abhiniveśaḥ<br />El instinto de conservación o apego a la vida es la mássutil de las aflicciones. Puede hallarse incluso en los hombres sabios.<br />II.9<br />
  11. 11. Sādhana pāda<br />teàitàsvheya&gt; sUúma&gt;.10.<br />te pratiprasavaheyāḥ sūkṣmāḥ<br />Las aflicciones sutiles deben minimizarse y erradicarse mediante un proceso de involución.<br />II.10<br />
  12. 12. Sādhana pāda<br />XyanheyaStÖ¯Äy&gt;.11.<br />dhyānaheyāḥ tadvṛttayaḥ<br />Las fluctuaciones de la consciencia creadas por las aflicciones bastas y sutiles deben silenciarse con la meditación.<br />II.11<br />
  13. 13. Sādhana pāda<br />¬ezmUl&gt; kmaRzyae †òjNmvednIy&gt;.12.<br />kleshamūlaḥ karmāśayḥ dṛṣṭa adṛṣṭa janma vedanīyaḥ<br />Las impresiones acumuladas en vidas pasadas, enraizadas en las aflicciones, serán experimentadas en las vidas presentes y futuras.<br />II.12<br />
  14. 14. Sādhana pāda<br />sit mUle tiÖpakae jaTyayu-aeRga&gt;.13.<br />sati mūle tadvipākḥ jāti āyuḥ bhogāḥ<br />Mientas exista la raíz de las acciones, seguirá causando la clase de nacimiento, la duración de la vida y las experiencias.<br />II.13<br />
  15. 15. Sādhana pāda<br />te ’adpirtap)la&gt; pu{yapu{yhetuTvat!.14.<br />te hlāda paritāpa phalāḥ puṇya apuṇya hetutvāt<br />Según nuestras acciones buenas, malas o mixtas, experimentamos la calidad de nuestra vida, su duración y la naturaleza del nacimiento como algo agradable o doloroso.<br />II.14<br />
  16. 16. Sādhana pāda<br />pir[amtaps&lt;SkarÊ&gt;oEguR[v&iÄivraexa½ Ê&gt;omev sv¡ ivveikn&gt;.15.<br />pariṇāma tāpa saṃskāra duḥkhaiḥ guṇavṛtti virodhāt ca duḥkham eva sarvaṃ vivekinaḥ<br />El sabio sabe que debido a las fluctuaciones, las cualidades de la naturaleza y las impresiones subliminales, incluso las experiencias placenteras están tenidas de pesar, y se mantiene apartado de ellas.<br />II.15<br />
  17. 17. Sādhana pāda<br />hey&lt; Ê&gt;omnagtm!.16.<br />heyāṃ duḥkham anāgataṃ<br />Los dolores que están por llegar pueden y deben ser evitados.<br />II.16<br />
  18. 18. Sādhana pāda<br />Ôò&†Zyyae&gt; s&lt;yaegae heyhetu&gt;.17.<br />draṣṭṛdṛśyayoḥ saṃyogaḥ heyahetuḥ<br />La causa del dolor es la asociación o identificación del que ve (ātmā) con lo visto (prakṛti), y el remedio radica en su disociación.<br />II.17<br />
  19. 19. Sādhana pāda<br />àkazi³yaiSwitzIl&lt; -UteiNÔyaTmk&lt; -aegapvgaRw¡ †Zym!.18.<br />prakāśa kriyā sthiti śīlam bhūtendriyātmakaṃ bhogāpavargārtham dṛśyam<br />La naturaleza, sus tres cualidades, sattva, rajas y tamas, y sus categorías derivadas: los elementos, mente, sentidos de percepción y órganos de acción, existen eternamente para servir al que ve, para su disfrute o emancipación.<br />II.18<br />
  20. 20. Sādhana pāda<br />ivze;aivze;il¼maÇail¼ain gu[pvaRi[.19.<br />viśeṣa aviśeṣa liṅgamātra aliṅgāni guṇáparvāṇi<br />Los gunas generan sus divisiones y energías características en el que ve. Sus estadios son distinguibles e indistinguibles, diferenciables e indiferenciables.<br />II.19<br />
  21. 21. Sādhana pāda<br />Ôòa †izmaÇ&gt; zuÏae=ip àTyyanupZy&gt;.20.<br />draṣṭā dṛśimātraḥ śuddhaḥ api pratyayānupaśyaḥ<br />El que ve es pura consciencia. Observa la naturaleza sin depender de ella.<br />II.20<br />
  22. 22. Sādhana pāda<br />tdwR @v †ZySyaTma.21.<br />tadarthaḥ eva dṛśyaya ātmā<br />La naturaleza y la inteligencia existen únicamente para servir al autentico propósito del que ve, la emancipación.<br />II.21<br />
  23. 23. Sādhana pāda<br />k«taw¡ àit nòmPynò&lt; tdNysaxar[Tvat!.22.<br />kṛtārthaṃ prati naṣṭam api anaṣṭam tadanya sādhāraṇatvāt<br />La relación con la naturaleza cesa para los seres emancipados tras haber colmado su propósito, pero sus procesos continúan afectando a otros.<br />II.22<br />
  24. 24. Sādhana pāda<br />SvSvaimz®yae&gt; SvêpaepliBxhetu&gt; s&lt;yaeg&gt;.23.<br />sva svāmi śaktyoḥ svarūpopalabdhi hetuḥ saṃyogaḥ<br />La conjunción del que ve con lo visto es para que el que ve descubra su verdadera naturaleza propia.<br />II.23<br />
  25. 25. Sādhana pāda<br />tSy heturiv*a.24.<br />tasya hetuḥ avidyā<br />La falta de compresión espiritual (avidyā) es la causa de la falsa identificación del que ve con lo visto.<br />II.24<br />
  26. 26. Sādhana pāda<br />td-avat! s&lt;yaega-avae han&lt;tίze&gt; kEvLym!!.25.<br />tad abhāvāt saṃyogābhāvaḥ hānaṃ taddṛśeḥ kaivalyaṃ<br />La destrucción de la ignorancia mediante el conocimiento correcto rompe el eslabón que une al que ve con lo visto. Eso es Kaivalya, emancipación.<br />II.25<br />
  27. 27. Sādhana pāda<br />ivvekOyaitrivPlva hanaepay&gt;.26.<br />vivekakhyātiḥ aviplavā hānopāyaḥ<br />El flujo incesante de conocimiento discriminador en el pensamiento, la palabra y las obras, destruye la ignorancia, la fuente del dolor.<br />II.26<br />
  28. 28. Sādhana pāda<br />tSy sÝxa àaNt-Uim&gt; à}a.27.<br />tasya saptadhā prāntabhūmiḥ prajñā<br />A través de este flujo ininterrumpido de percepción consciente discriminadora, se obtiene el conocimiento perfecto, que cuenta con siete esferas.<br />II.27<br />
  29. 29. Sādhana pāda<br />yaega¼anuóanadzuiÏ]ye }andÎÝraivvekOyate&gt;.28.<br />yogāṅgānuṣṭhānāt aśuddhikṣaye jñānadīptiḥ āvivekakhyāteḥ<br />Mediante una practica devota de los diversos aspectos del yoga se destruyen las impurezas: la corona de sabiduría refulge gloriosa.<br />II.28<br />
  30. 30. Sādhana pāda<br />yminymasnàa[ayamàTyaharxar[aXyansmaxyae=òav¼ain.29.<br />yama niyama asana prāṇāyāma pratyāhāra dhāraṇā dhyāna samādhayaḥ ṣṭāu aṅgāni<br />Los perceptos morales (yama) , observancias invariables (niyama), posturas (āsanas), regulacion de la respiración (prānāyāma), interiorización de los sentidos hacia su origen (pratyāhāra) , concentración (dhāraṇā), meditación(dhyāna) y absorción de la consciencia en el sí-mismo (samādhi), son los ocho constituyentes del yoga.<br />II.29<br />
  31. 31. Sādhana pāda<br />Aih&lt;sasTyaSteyäücyaRpir¢ha yma&gt;.30.<br />ahiṃsā satya asteya brahmacarya aparigrahāḥ yamāḥ<br />La no violencia, la veracidad, la abstención de robar, la continencia, y la ausencia de codicia por posesiones más allá de nuestras necesidades, son los cinco pilares de yama.<br />II.30<br />
  32. 32. Sādhana pāda<br />jaitdezkalsmyanviCDÚa&gt; savR-aEma mhaìtm!.31.<br />jāti deśa kāla samaya anavacchinnāḥ sarvabhaumāḥ mahāvratam<br />Yamas son los grandes votos, poderosos y universales, incondicionadas por el lugar, el tiempo o la clase.<br />II.31<br />
  33. 33. Sādhana pāda<br />zaEcsNtae;tp&gt;SvaXyayeñrài[xanain inyma&gt;.32.<br />śauca santoṣa tapaḥ svādhyāya Iśvarapraṇidhānāni niyamāḥ<br />La limpieza, el contento, el celo religioso, el estudio de sí-mismo y la entrega del sí mismo al Sí-mismo supremo o Dios son los niyamas.<br />II.32<br />
  34. 34. Sādhana pāda<br />ivtkRbaxne àitp]-avnm!!.33.<br />vitarkabādhane pratipakṣabhāvanam<br />Los principios contrarios a yama o niyama deben ser contrarrestados con el conocimiento discriminador.<br />II.33<br />
  35. 35. Sādhana pāda<br />ivtkaR ih&lt;sady&gt; k«tkairtanumaeidta lae-³aexmaeh pUvRkam&ÊmXyaixmaÇaÊ &gt;oa}ananNt)la #it àitp]-avnm!.34.<br />vitarkāh hiṃsādayaḥ kṛta kārita anumoditāḥ lobha krodha moha pūrvakāḥ mṛdu madhya adhimātrāḥ duḥkha ajñāna anantaphalāḥ iti pratipakṣabhāvanam<br />El conocimiento incierto que da paso a la violencia, provocada tanto directamente, o permitida, está causado por la codicia, la ira, o el pensamiento ilusorio en grado suave, moderado o intenso. Su resultado es el dolor interminable y la ignorancia, que llegan a su fin mediante la introspección.<br />II.34<br />
  36. 36. Sādhana pāda<br />Aih&lt;saàitóaya&lt; tTsiÚxaE vErTyag.35.<br />ahiṃsāpratiṣṭhāyāṃ tatsaṃnidhau vairatyāgaḥ<br />Cuando se establece la no violencia en la palabra, el pensamiento y las obras, uno renuncia a la propia naturaleza agresiva, y los demás abandonan la hostilidad en su presencia.<br />II.35<br />
  37. 37. Sādhana pāda<br />sTyàitóaya&lt; i³ya)laïyTvm!.36.<br />satyapratiṣṭhāyāṃ kriyāphalāśrayatvam<br />Cuando el sādhaka está firmemente establecido en la práctica de la verdad, sus palabras se tornan tan potentes que todo lo que dice se realiza.<br />II.36<br />
  38. 38. Sādhana pāda<br />ASteyàitóaya&lt; svRrÆaepSwanm!.37.<br />asteyapratiṣṭhāyāṃ sarvaratnopasthānam<br />Cuando el abstenerse de robar está firmemene establecido, llegan las joyas preciosas.<br />II.37<br />
  39. 39. Sādhana pāda<br />äücyRàitóaya&lt; vIyRla-&gt;.38.<br />brahmacaryapratiṣṭhāyāṃ vīryalābhaḥ<br />Cuando el sādhaka se halla firmemente establecido en la continencia, fluyen hacia él el conocimiento, el vigor, el valor y la energía.<br />II.38<br />
  40. 40. Sādhana pāda<br />Apir¢hSwEyeR jNmkwNtasMbaex&gt;.39.<br />aparigrahasthairye janmakathaṃtā saṃbodhaḥ<br />El conocimiento de las vidas pasadas y futuras se manifiesta cuando uno está libre de la codicia de posesiones.<br />II.39<br />
  41. 41. Sādhana pāda<br />zaEcaT Sva¼juguPsa prErs&lt;sgR&gt;.40.<br />śaucāt svāṅgajugupsā paraiḥ asaṃsargaḥ<br />La limpieza del cuerpo y mente desarrolla desinterés en el contacto con los demás para obtener auto gratificación.<br />II.40<br />
  42. 42. Sādhana pāda<br />sÅvzuiÏsaEmnSyEka¢!(eiNÔyjyaTmdzRnyaeGyTvain c.41.<br />sattvaśuddhi saumanasya aikāgriya indriyajaya ātmadarśana yogyatvāni ca<br />Cuando el cuerpo está limpio, la mente purificada y los sentidos controlados, también se manifiesta la alegre percepción consciente, necesaria para realizar el sí-mismo interior.<br />II.41<br />
  43. 43. Sādhana pāda<br />sNtae;adnuÄm&gt; suola-&gt;.42.<br />santoṣāt anuttamaḥ sukhalābhaḥ<br />A partir del contento y la benevolencia de la consciencia surge la suprema felicidad.<br />II.42<br />
  44. 44. Sādhana pāda<br />kayeiNÔyisiÏrzuiÏ]yaÄps&gt;.43.<br />kāya indriya siddhiḥ aśuddhikṣayāt tapasaḥ<br />La autodisciplina (tapas) quema toda las impurezas y enciende chispas de divinidad.<br />II.43<br />
  45. 45. Sādhana pāda<br />SvaXyayaidòdevtasMàyaeg&gt;.44.<br />svādhyāyāt iṣṭadevatā saṃprayogaḥ<br />El estudio del Sí-mismo conduce hacia la realización de Dios o a la comunión con la divinidad deseada.<br />II.44<br />
  46. 46. Sādhana pāda<br />smaixisiÏrIñrài[xanat!.45.<br />samādhisiddhiḥ īśvarápraṇidhānāt<br />Entregarse a Dios reporta perfección en samādhi.<br />II.45<br />
  47. 47. Sādhana pāda<br />iSwrsuomasnm!.46.<br />sthira sukham āsanam<br />Asana es firmeza corporal perfecta, estabilidad de inteligencia y benevolencia de espíritu.<br />II.46<br />
  48. 48. Sādhana pāda<br />àyÆzEiwLyanNtsmapiÄ_yam!.47.<br />prayatna śaithilya ananta samāpattibhyām<br />Se logra la perfección en āsana cuando el esfuerzo por realizarla se torna no-esfuerzo y se alcanza el ser infinito interior. <br />II.47<br />
  49. 49. Sādhana pāda<br />ttae ÖNÖani-”at&gt;.48.<br />tataḥ dvandvāḥ anabhighātāḥ<br />A partir de entonces, el sādhaka no es perturbado por las dualidades.<br />II.48<br />
  50. 50. Sādhana pāda<br />tiSmNsit ñasàñasyaegRitivCDed&gt; àa[ayam&gt;.49.<br />tasmin sati śvāsa praśvāsayoḥ gativicchedaḥ prāṇāyāmaḥ<br />Prānāyāma es el control del flujo respiratorio entrante y saliente junto con retención. Solo debe practicarse tras haber alcanzado la perfección en āsana.<br />II.49<br />
  51. 51. Sādhana pāda<br />vaýa_yNtrStM-v&iÄdeRzkals&apos;œOyai- &gt; pir†òaedI”RsUúm&gt;.50.<br />bāhya ābhyantara stambha vrittḥ desa kāla saṃkhyābhiḥ paridṛṣṭaḥ dīrgha sūkṣmāḥ<br />Prāṇāyāma consta de tres movimientos: inspiración, espiración y retenciones prolongadas y suaves; todos ellos regulados con precisión según duración y lugar.<br />II.50<br />
  52. 52. Sādhana pāda<br />vaýa_yNtriv;ya]epI ctuwR&gt;.51.<br />bāhya ābhyantara viṣaya ākṣepī caturthaḥ<br />El cuarto tipo de prāṇāyāma trasciende los prāṇāyāmas externo e interno, y surge fácil e indeliberado.<br />II.51<br />
  53. 53. Sādhana pāda<br />tt&gt; ]Iyte àkazavr[m!.52.<br />tataḥ kshīyate prakāśa āvaranam<br />Prāṇāyāma aparta el velo que cubre la luz del conocimiento y anuncia el principio de la sabiduría.<br />II.52<br />
  54. 54. Sādhana pāda<br />xar[asu c yaeGyta mns&gt;.53.<br />dhāraṇāsu ca yogyatā manasaḥ<br />Prāṇāyāma no sólo es un instrumento para estabilizar la mente, sino también la puerta de acceso a la concentración, dhāraṇā.<br />II.53<br />
  55. 55. Sādhana pāda<br />Sviv;yasMàyaege icÄSySvêpanukar #veiNÔya[a&lt; àTyahar&gt;.54.<br />svavishaya asamprayoge cittasya svarūpānukāraḥ iva indriyāṇām pratyāhāraḥ<br />Pratyāhāra es retirar los sentidos, la mente y la consciencia del contacto con los objetos externos para luego interiorizarlos y dirigirlos hacia el que ve.<br />II.54<br />
  56. 56. Sādhana pāda<br />tt&gt; prma vZyteiNÔya[am!!.55.<br />tataḥ paramā vaśhyatā indriyāṇām<br />Pratyāhāra resulta en el control absoluto de los organos de los sentidos.<br />II.55<br />

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