Yoga-sutras (with Bhoja’s Rajamartanda)

by Rajendralala Mitra | 1883 | 103,575 words

The Yoga-Sutra 3.32, English translation with Commentaries. The Yogasutra of Patanjali represents a collection of aphorisms dealing with spiritual topics such as meditation, absorption, Siddhis (yogic powers) and final liberation (Moksha). The Raja-Martanda is officialy classified as a Vritti (gloss) which means its explanatory in nature, as opposed to being a discursive commentary.

Sanskrit text, Unicode transliteration and English translation of Sūtra 3.32:

मूर्धज्योतिषि सिद्धदर्शनम् ॥ ३.३२ ॥

mūrdhajyotiṣi siddhadarśanam || 3.32 ||

32. In the coronal light, vision of perfected ones.

The Rajamartanda commentary by King Bhoja:

[English translation of the 11th century commentary by Bhoja called the Rājamārtaṇḍa]

[Sanskrit text for commentary available]

Another perfection.

[Read Sūtra 3.32]

In the skull there is an aperture called Brahma-randhra, It is called “light” (jyotiḥ) because it is the site of light. Even as the spreading effulgence of a jewel in a closed room collects at the keyhole, so the light of the quality of goodness in the heart spreading collects at that aperture. And by the performance of Saṃyama in it by Yogīs, those perfected ones, or celestial beings, who dwell in the space between the earth and the sky and are invisible to ordinary people, become visible, i.e., Yogīs see them, and hold converse with them. This is the meaning.

Notes and Extracts

[Notes and comparative extracts from other commentaries on the Yogasūtra]

[The point at the crest of the frontal bone remains open in childhood when the parietal bones are not sufficiently developed; at maturity this opening is closed; but, its existence having once been proved, it is believed to exist always, and is called Brahma-randhra. Life is said to depart through this aperture in certain cases, and spiritually it is reckoned to be the most important part of the body. In the Tantras it is referred to with great reverence.

This is the only aphorism in the Yoga system which may be assumed as recognising the truth of the spiritual manifestations of modern European spiritualists; the rationale, however, is entirely different.]

He now describes the means of becoming all-knowing.

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