Author: Patanjali
The Yoga Sutras of Patanjali is the foundational text of classical yoga. Compiled around 400 C.E. by the sage Patanjali, it is a collection of 196 concise Sanskrit aphorisms (or "threads") that outline a systematic framework for calming the mind, achieving spiritual liberation, and realizing one's true nature.While modern yoga often emphasizes physical postures (asana), the Yoga Sutras offer a deep psychological and philosophical blueprint. The 196 sutras are divided into four main chapters (padas):
1. Samadhi Pada (On Concentration)Explores the nature of yoga, the workings of the mind, and the various states of deep, meditative absorption (samadhi). Patanjali famously defines yoga in this chapter as the quieting of the fluctuations of the mind.
2. Sadhana Pada (On Practice)Details the obstacles to spiritual growth (known as the kleshas) and introduces the famous Eight Limbs of Yoga (Ashtanga) as a practical method to overcome them.
3. Vibhuti Pada (On Powers)Discusses the supernatural powers and heightened states of perception that a yogi may experience through dedicated meditation, while warning that these can act as distractions from the ultimate goal of liberation.
4. Kaivalya Pada (On Liberation)Details the nature of reality, the soul (purusha), and the ultimate state of absolute freedom, isolation from material suffering, and pure consciousness.
Chapter 1: Chapter 1
Verse #1
सत्त्वशुद्धि सौमनस्य एकाग्र्य इन्द्रिय |
जय आत्मदर्शन-योग्यत्वानि च ||
sattvaśuddhi saumanasya ekāgrya indriya | jaya ātma-darśana-yogyatvāni ca ||
sattvasuddhi saumanasya ekagrya indriya | jaya atma-darsana-yogyatvani ca ||
41. There also arises purification of the Sattva, cheerfulness of the mind, concentration, conquest of the organs, and fitness for the realisation of the Self.
Verse #2
संतोषात् |
अनुत्तम सुख लाभः ||
saṃtoṣāt | anuttama sukha lābhaḥ ||
satosat | anuttama sukha labha ||
42. From contentment comes superlative happiness.
Verse #3
काय |
इन्द्रिय सिद्धिः अशुद्धिक्षयात् तपसः ||
kāya | indriya siddhiḥ aśuddhikṣayāt tapasaḥ ||
kaya | indriya siddhi asuddhiksayat tapasa ||
43. The result of mortification is bringing powers to the organs and body, by destroying the impurity.
Verse #4
स्वाध्यायात् |
इष्टदेवतासंप्रयोगः ||
svādhyāyāt | iṣṭadevatāsaṃprayogaḥ ||
svadhyayat | istadevatasaprayoga ||
44. By repetition of the Mantra comes the realisation of the intended deity.
Verse #5
समाधिसिद्धिः |
ईश्वरप्रणिधानात् ||
samādhisiddhiḥ | īśvarapraṇidhānāt ||
samadhisiddhi | isvarapranidhanat ||
45. By sacrificing all the Ishvara comes Samadhi.
Verse #6
स्थिरसुखम् |
आसनम् ||
sthirasukham | āsanam ||
sthirasukham | asanam ||
46. Posture is that which is firm and pleasant.
Verse #7
प्रयत्न |
शैथिल्य अनन्तसमापत्तिभ्याम् ||
prayatna | śaithilya anantasamāpattibhyām ||
prayatna | saithilya anantasamapattibhyam ||
47. By lessening the natural tendency (for restlessness) and meditating on the unlimited, posture becomes firm and pleasant.
Verse #8
ततः |
द्वन्द्वानभिघातः ||
tataḥ | dvandvānabhighātaḥ ||
tata | dvandvanabhighata ||
48. Seat being conquered, the dualities do not obstruct.
Verse #9
तस्मिन्सति |
श्वासप्रश्वासयोः गतिविच्छेदः प्राणायामः ||
tasmin sati | śvāsapraśvāsayoḥ gativicchedaḥ prāṇāyāmaḥ ||
tasmin sati | svasaprasvasayo gativiccheda pranayama ||
49. Controlling the motion of the exhalation and the inhalation follows after this.
Verse #10
बाह्य अभ्यन्तर स्तम्भवृत्तिः देश काल |
संख्याभिः परिदृष्टः दीर्घ सूक्ष्मः ||
bāhya abhyantara stambhavṛttiḥ deśa kāla | saṃkhyābhiḥ paridṛṣṭaḥ dīrgha sūkṣmaḥ ||
bahya abhyantara stambhavtti desa kala | sakhyabhi paridsta dirgha suksma ||
50. Its modifications are either external or internal, or motionless, regulated by place, time, and number, either long or short.
Verse #11
बाह्याभ्यन्तरविषयाक्षेपी |
चतुर्थः ||
bāhyābhyantaraviṣayākṣepī | caturthaḥ ||
bahyabhyantaravisayaksepi | caturtha ||
51. The fourth is restraining the Prana by reflecting on external or internal object.
Verse #12
ततः |
क्षीयते प्रकाशावरणम् ||
tataḥ | kṣīyate prakāśāvaraṇam ||
tata | ksiyate prakasavaranam ||
52. From that, the covering to the light of the Chitta is attenuated.
Verse #13
धारणासु |
च योग्यता मनसः ||
dhāraṇāsu | ca yogyatā manasaḥ ||
dharanasu | ca yogyata manasa ||
53. The mind becomes fit for Dharana.
Verse #14
स्वविषयासंप्रयोगे |
चित्तस्वरूपानुकार इव इन्द्रियाणां प्रत्याहारः ||
svaviṣayāsaṃprayoge | cittasvarūpānukāra iva indriyāṇāṃ pratyāhāraḥ ||
svavisayasaprayoge | cittasvarupanukara iva indriyana pratyahara ||
54. The drawing in of the organs is by their giving up their own objects and taking the form of the mind-stuff, as it were.
Verse #15
ततः परमा वश्यता इन्द्रियाणाम् इति |
पतञ्जलि-विरचिते योग-सूत्रे द्वितीयः साधन-पादः ||
tataḥ paramā vaśyatā indriyāṇām iti | patañjali-viracite yoga-sūtre dvitīyaḥ sādhana-pādaḥ ||
tata parama vasyata indriyanam iti | patanjali-viracite yoga-sutre dvitiya sadhana-pada ||
55. Thence arises supreme control of the organs.
Verse #16
देशबन्धः चित्तस्य |
धारणा ||
deśabandhaḥ cittasya | dhāraṇā ||
desabandha cittasya | dharana ||
1. Dhāranā is holding the mind on to some particular object.
Verse #17
तत्र |
प्रत्ययैकतानता ध्यानम् ||
tatra | pratyayaikatānatā dhyānam ||
tatra | pratyayaikatanata dhyanam ||
2. An unbroken flow of knowledge in that object is Dhyāna.
Verse #18
तदेव |
अर्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः ||
tadeva | arthamātranirbhāsaṃ svarūpaśūnyamiva samādhiḥ ||
tadeva | arthamatranirbhasa svarupasunyamiva samadhi ||
3. When that, giving up all forms, reflects only the meaning, it is Samādhi.
Verse #19
त्रयम् |
एकत्र संयमः ||
trayam | ekatra saṃyamaḥ ||
trayam | ekatra sayama ||
4. (These) three (when practised) in regard to one object is Samyama.
Verse #20
तज्जयात् |
प्रज्ञालोकः ||
tajjayāt | prajñālokaḥ ||
tajjayat | prajnaloka ||
5. By the conquest of that comes light of knowledge.
Verse #21
तस्य |
भूमिषु विनियोगः ||
tasya | bhūmiṣu viniyogaḥ ||
tasya | bhumisu viniyoga ||
6. That should be employed in stages.
Verse #22
त्रयम् |
अन्तरङ्गम् पूर्वेभ्यः ||
trayam | antaraṅgam pūrvebhyaḥ ||
trayam | antarangam purvebhya ||
7. These three are more internal than those that precede.
Verse #23
तत् |
अपि बहिरङ्गम् निर्बीजस्य ||
tat | api bahiraṅgam nirbījasya ||
tat | api bahirangam nirbijasya ||
8. But even they are external to the seedless (Samadhi).
Verse #24
व्युत्थान निरोध संस्कारयोः अभिभव |
प्रादुर्भावौ निरोधक्षणचित्तान्वयः निरोधपरिणामः ||
vyutthāna nirodha saṃskārayoḥ abhibhava | prādurbhāvau nirodhakṣaṇacittānvayaḥ nirodhapariṇāmaḥ ||
vyutthana nirodha saskarayo abhibhava | pradurbhavau nirodhaksanacittanvaya nirodhaparinama ||
9. By the suppression of the disturbed impressions of the mind, and by the rise of impressions of control, the mind, which persists in that moment of control, is said to attain the controlling modifications.
Verse #25
तस्य |
प्रशान्तवाहिता संस्कारात् ||
tasya | praśāntavāhitā saṃskārāt ||
tasya | prasantavahita saskarat ||
10. Its flow becomes steady by habit.
Verse #26
तस्य |
हेतुḥ अविद्या ||
tasya | hetuḥ avidyā ||
tasya | hetu avidya ||
24. Ignorance is its cause.
Verse #27
अथ योग |
अनुशासनम् ||
atha yoga | anuśāsanam ||
atha yoga | anusasanam ||
Patanjali Yogasutra: Part 1 - Samādhi-pāda - Yoga and its Aims
atha yogānuśāsanam .. 1.1..
atha yogānuśāsanam .. 1.1..
Verse #28
योगः |
चित्तवृत्तिनिरोधः ||
yogaḥ | cittavṛttinirodhaḥ ||
yoga | cittavttinirodha ||
2. Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrittis).
Verse #29
तदा |
द्रष्टुः स्वरूपे अवस्थानम् ||
tadā | draṣṭuḥ svarūpe avasthānam ||
tada | drastu svarupe avasthanam ||
3. At that time (After all waves have finished. This is nothing to take with concentration)the seer (Purusha) rests in his own (unmodified) state.
Verse #30
वृत्तिसारूप्यम् |
इतरत्र ||
vṛttisārūpyam | itaratra ||
vttisarupyam | itaratra ||
4. At other times (other than that of concentration) the seer is identified with the modifications.
Verse #31
वृत्तयः |
पञ्चतय्यः क्लिष्टाऽक्लिष्टाः ||
vṛttayaḥ | pañcatayyaḥ kliṣṭā'kliṣṭāḥ ||
vttaya | pancatayya klista'klista ||
5. There are five classes of modifications, (some) painful and (others) not painful.
Verse #32
प्रमाण |
विपर्यय विकल्प निद्रा स्मृतयः ||
pramāṇa | viparyaya vikalpa nidrā smṛtayaḥ ||
pramana | viparyaya vikalpa nidra smtaya ||
6. (These are) right knowledge, indiscrimination, verbal delusion, sleep, and memory.
Verse #33
प्रत्यक्ष |
अनुमान आगमाः प्रमाणानि ||
pratyakṣa | anumāna āgamāḥ pramāṇāni ||
pratyaksa | anumana agama pramanani ||
7. Direct perception, inference, and competent evidence are proofs.
Verse #34
विपर्ययः |
मिथ्या ज्ञानम् अतद्रूपप्रतिष्ठम् ||
viparyayaḥ | mithyā jñānam atadrūpapratiṣṭham ||
viparyaya | mithya jnanam atadrupapratistham ||
8. Indiscrimination is false knowledge not established in real nature.
Verse #35
शब्द ज्ञान अनुपाती |
वस्तु शून्यः विकल्पः ||
śabda jñāna anupātī | vastu śūnyaḥ vikalpaḥ ||
sabda jnana anupati | vastu sunya vikalpa ||
9. Verbal delusion follows from words having no (corresponding) reality.
Verse #36
अभाव |
प्रत्यय आलम्बना वृत्तिः निद्रा ||
abhāva | pratyaya ālambanā vṛttiḥ nidrā ||
abhava | pratyaya alambana vtti nidra ||
10. Sleep is a Vritti which embraces the feeling of voidness.
Verse #37
अनुभूत |
विषय असंप्रमोषः स्मृतिः ||
anubhūta | viṣaya asaṃpramoṣaḥ smṛtiḥ ||
anubhuta | visaya asapramosa smti ||
11. Memory is when the (Vrittis of) perceived subjects do not slip away (and through impressions come back to consciousness).
Verse #38
अभ्यासवैराग्याभ्यां |
तत् निरोधः ||
abhyāsavairāgyābhyām | tat nirodhaḥ ||
abhyasavairagyabhyam | tat nirodha ||
12. Their control is by practice and non-attachment.
Verse #39
तत्र |
स्थितौ यत्नः अभ्यासः ||
tatra | sthitau yatnaḥ abhyāsaḥ ||
tatra | sthitau yatna abhyasa ||
13. Continuous struggle to keep them (the Vrittis) perfectly restrained is practice.
Verse #40
स तु दीर्घकाल नैरन्तर्य |
सत्कार सेवितः दृढभूमिः ||
sa tu dīrghakāla nairantarya | satkāra sevitaḥ dṛḍhabhūmiḥ ||
sa tu dirghakala nairantarya | satkara sevita dhabhumi ||
14. It becomes firmly grounded by long constant efforts with great love (for the end to be attained).
Verse #41
दृष्ट अनुश्रविक विषय वितृष्णस्य |
वशीकार संज्ञा वैराग्यम् ||
dṛṣṭa anuśravika viṣaya vitṛṣṇasya | vaśīkāra saṃjñā vairāgyam ||
dsta anusravika visaya vitsnasya | vasikara sajna vairagyam ||
15. That effect which comes to those who have given up their thirst after objects, either seen or heard, and which wills to control the objects, is non-attachment.
Verse #42
तत् |
परं पुरुषख्यातेः गुणवैतृष्ण्यम् ||
tat | param puruṣakhyāteḥ guṇavaitṛṣṇyam ||
tat | param purusakhyate gunavaitsnyam ||
16. That is extreme non-attachment which gives up even the qualities, and comes from the knowledge of (the real nature of) the Purusha.
Verse #43
वितर्क विचार आनन्द अस्मिता |
रूप अनुगमात् संप्रज्ञातः ||
vitarka vicāra ānanda asmitā | rūpa anugamāt saṃprajñātaḥ ||
vitarka vicara ananda asmita | rupa anugamat saprajnata ||
17. The concentration called right knowledge is that which is followed by reasoning, discrimination, bliss, unqualified egoism.
Verse #44
विरामप्रत्ययाभ्यासपूर्वः |
संस्कारशेषः अन्यः ||
virāmapratyayābhyāsapūrvaḥ | saṃskāraśeṣaḥ anyaḥ ||
viramapratyayabhyasapurva | saskarasesa anya ||
18. There is another Samadhi which is attained by the constant practice of cessation of all mental activity, in which the Chitta retains only the unmanifested impressions.
Verse #45
भवप्रत्ययः |
विदेहप्रकृतिलयानाम् ||
bhavapratyayaḥ | videhaprakṛtilayānām ||
bhavapratyaya | videhapraktilayanam ||
19. (This Samadhi when not followed by extreme non-attachment) becomes the cause of the re-manifestation of the gods and of those that become merged in nature.
Verse #46
श्रद्धा वीर्य स्मृति समाधि |
प्रज्ञा पूर्वक इतरेषाम् ||
śraddhā vīrya smṛti samādhi | prajñā pūrvaka itareṣām ||
sraddha virya smti samadhi | prajna purvaka itaresam ||
20. To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the real.
Verse #47
तीव्रसंवेगानाम् |
आसन्नः ||
tīvrasaṃvegānām | āsannaḥ ||
tivrasaveganam | asanna ||
21. Success is speedy for the extremely energetic.
Verse #48
मृदु मध्य अधिमात्रत्वात् |
ततः अपि विशेषः ||
mṛdu madhya adhimātratvāt | tataḥ api viśeṣaḥ ||
mdu madhya adhimatratvat | tata api visesa ||
22. The success of Yogis differs according as the means they adopt are mild, medium, or intense.
Verse #49
ईश्वरप्रणिधानात् |
वा ||
īśvarapraṇidhānāt | vā ||
isvarapranidhanat | va ||
23. Or by devotion to Ishvara.
Verse #50
क्लेशकर्मविपाकाशयैः |
अपरामृष्टः पुरुषविशेष ईश्वरः ||
kleśakarmavipākāśayaiḥ | aparāmṛṣṭaḥ puruṣaviśeṣa īśvaraḥ ||
klesakarmavipakasayai | aparamsta purusavisesa isvara ||
24. Ishvara (the Supreme Ruler) is a special Purusha, untouched by misery, actions, their results, and desires.
Verse #51
तत्र |
निरतिशयम् सार्वज्ञबीजम् ||
tatra | niratiśayam sārvajñabījam ||
tatra | niratisayam sarvajnabijam ||
25. In Him becomes infinite that all-knowingness which in others is (only) a germ.
Verse #52
स पूर्वेषाम् अपि |
गुरुः कालेन अनवच्छेदात् ||
sa pūrveṣām api | guruḥ kālena anavacchedāt ||
sa purvesam api | guru kalena anavacchedat ||
26. He is the Teacher of even the ancient teachers, being to limited by time.
Verse #53
तस्य |
वाचकः प्रणवः ||
tasya | vācakaḥ praṇavaḥ ||
tasya | vacaka pranava ||
27. His manifesting word is Om.
Verse #54
तत् |
जपः तत् अर्थ भावनम् ||
tat | japaḥ tat artha bhāvanam ||
tat | japa tat artha bhavanam ||
28. The repetition of this (Om) and meditating on its meaning (is the way).
Verse #55
ततः |
प्रत्यक्चेतनाधिगमः अपि अन्तरायाभावः च ||
tataḥ | pratyakcetanādhigamaḥ api antarāyābhāvaḥ ca ||
tata | pratyakcetanadhigama api antarayabhava ca ||
29. From that is gained (the knowledge of) introspection, and the destruction of obstacles.
Verse #56
व्याधिः स्त्यान संशय प्रमाद |
आलस्य अविरति भ्रान्तिदर्शन अलब्धभूमिकत्व |
अनवस्थितत्वानि चित्तविक्षेपाः ते अन्तरायाः ||
vyādhiḥ styāna saṃśaya pramāda | ālasya avirati bhrāntidarśana alabdhabhūmikatva | anavasthitatvāni cittavikṣepāḥ te antarāyāḥ ||
vyadhi styana sasaya pramada | alasya avirati bhrantidarsana alabdhabhumikatva | anavasthitatvani cittaviksepa te antaraya ||
30. Disease, mental laziness, doubt, lack of enthusiasm, lethargy, clinging to sense-enjoyments, false perception, non-attaining concentration, and falling away from the state when obtained, are the obstructing distractions.
Verse #57
दुःख |
दौर्मनस्य अङ्गमेजयत्व श्वासप्रश्वासा विक्षेपसहभुवः ||
duḥkha | daurmanasya aṅgamejayatva śvāsapraśvāsā vikṣepasahabhuvaḥ ||
dukha | daurmanasya angamejayatva svasaprasvasa viksepasahabhuva ||
31. Grief, mental distress, tremor of the body, irregular breathing, accompany non-retention of concentration.
Verse #58
तत् |
प्रतिषेधार्थम् एकतत्त्वाभ्यासः ||
tat | pratiṣedhārtham ekatattvābhyāsaḥ ||
tat | pratisedhartham ekatattvabhyasa ||
32. To remedy this, the practice of one subject (should be made).
Verse #59
मैत्री करुणा मुदिता उपेक्षाणां |
सुखदुःखपुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ||
maitrī karuṇā muditā upekṣāṇāṃ | sukhaduḥkhapuṇyāpuṇyaviṣayāṇāṃ bhāvanātaḥ cittaprasādanam ||
maitri karuna mudita upeksana | sukhadukhapunyapunyavisayana bhavanata cittaprasadanam ||
33. Friendship, mercy, gladness, and indifference, being thought of in regard to subjects, happy, unhappy, good, and evil respectively, pacify the Chitta.
Verse #60
प्रच्छर्दनविधारणाभ्यां |
वा प्राणस्य ||
pracchardanavidhāraṇābhyāṃ | vā prāṇasya ||
pracchardanavidharanabhya | va pranasya ||
34. By throwing out and restraining the Breath.
Verse #61
विषयवती वा प्रवृत्तिः |
उत्पन्ना मनसः स्थितिनिबन्धिनी ||
viṣayavatī vā pravṛttiḥ | utpannā manasaḥ sthiti-nibandhinī ||
visayavati va pravtti | utpanna manasa sthiti-nibandhini ||
35. Those forms of concentration that bring extraordinary sense-perceptions cause perseverance of the mind.
Verse #62
विशोका |
वा ज्योतिष्मती ||
viśokā | vā jyotiṣmatī ||
visoka | va jyotismati ||
36. Or (by the meditation on) the Effulgent Light, which is beyond all sorrow.
Verse #63
वीतरागविषयं |
वा चित्तम् ||
vītarāgaviṣayam | vā cittam ||
vitaragavisayam | va cittam ||
37. Or (by meditation on) the heart that has given up all attachment to sense-objects.
Verse #64
स्वप्न |
वा ||
svapna | vā ||
svapna | va ||
38. Or by meditating on the knowledge that comes in sleep.
Verse #65
यथा |
अभिमत ध्यानात् वा ||
yathā | abhimata dhyānāt vā ||
yatha | abhimata dhyanat va ||
39. Or by the meditation on anything that appeals to one as good.
Verse #66
परमाणु |
परममहत्त्वान्तः अस्य वशीकारः ||
paramāṇu | paramamahattvāntaḥ asya vaśīkāraḥ ||
paramanu | paramamahattvanta asya vasikara ||
40. The Yogi's mind thus meditating, becomes unobstructed from the atomic to the infinite.
Verse #67
क्षीणवृत्तेः अभिजातस्य इव मणेः ग्रहीतृ |
ग्रहण ग्राह्येषु तत्स्थ तदञ्जनता समापत्तिः ||
kṣīṇavṛtteḥ abhijātasya iva maṇeḥ grahītṛ | grahaṇa grāhyeṣu tatstha tadañjanatā samāpattiḥ ||
ksinavtte abhijatasya iva mane grahit | grahana grahyesu tatstha tadanjanata samapatti ||
41. The Yogi whose Vrittis have thus become powerless (controlled) obtains in the receiver, (the instrument of) receiving, and the received (the Self, the mind, and external objects), concentratedness and sameness like the crystal (before different coloured objects).
Verse #68
तत्र |
शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ||
tatra | śabdārthajñānavikalpaiḥ saṃkīrṇā savitarkā samāpattiḥ ||
tatra | sabdarthajnanavikalpai sakirna savitarka samapatti ||
42. Sound, meaning, and resulting knowledge, being mixed up, is (called) Samadhi with question.
Verse #69
स्मृतिपरिशुद्धौ |
स्वरूपशून्ये इव अर्थमात्रनिर्भासा निर्वितर्का ||
smṛtipariśuddhau | svarūpaśūnye iva arthamātranirbhāsā nirvitarkā ||
smtiparisuddhau | svarupasunye iva arthamatranirbhasa nirvitarka ||
43. The Samadhi called "without question" (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).
Verse #70
एतया एव सविचारा निर्विचारा |
च सूक्ष्मविषया व्याख्याता ||
etayā eva savicārā nirvicārā | ca sūkṣmaviṣayā vyākhyātā ||
etaya eva savicara nirvicara | ca suksmavisaya vyakhyata ||
44. By this process, (the concentrations) with discrimination and without discrimination, whose objects are finer, are (also) explained.
Verse #71
सूक्ष्मविषयत्वं |
च अलिङ्गपर्यवसानम् ||
sūkṣmaviṣayatvam | ca aliṅgaparyavasānam ||
suksmavisayatvam | ca alingaparyavasanam ||
45. The finer objects end with the Pradhāna.
Verse #72
ता |
एव सबीजः समाधिः ||
tā | eva sabījaḥ samādhiḥ ||
ta | eva sabija samadhi ||
46. These concentrations are with seed.
Verse #73
निर्विचारवैशारद्ये |
अध्यात्मप्रसादः ||
nirvicāravaiśāradye | adhyātmaprasādaḥ ||
nirvicaravaisaradye | adhyatmaprasada ||
47. The concentration "without discrimination" being purified, the Chitta becomes firmly fixed.
Verse #74
ऋतम्भरा |
तत्र प्रज्ञा ||
ṛtambharā | tatra prajñā ||
tambhara | tatra prajna ||
48. The knowledge in that is called "filled with Truth".
Verse #75
श्रुत |
अनुमान प्रज्ञाभ्याम् अन्यविषया विशेषार्थत्वात् ||
śruta | anumāna prajñābhyām anyaviṣayā viśeṣārthatvāt ||
sruta | anumana prajnabhyam anyavisaya visesarthatvat ||
49. The knowledge that is gained from testimony and inference is about common objects. That from the Samadhi just mentioned is of a much higher order, being able to penetrate where inference and testimony cannot go.
Verse #76
तज्जः |
संस्कारः अन्य संस्कार प्रतिबन्धी ||
tajjaḥ | saṃskāraḥ anya saṃskāra pratibandhī ||
tajja | saskara anya saskara pratibandhi ||
50. The resulting impression from this Samadhi obstructs all other impressions.
Verse #77
तस्य अपि निरोधे सर्वनिरोधात् निर्बीजः समाधिः |
इति पतञ्जलि-विरचिते योग-सूत्रे प्रथमः समाधि-पादः ||
tasya api nirodhe sarvanirodhāt nirbījaḥ samādhiḥ | iti patañjali-viracite yoga-sūtre prathamaḥ samādhi-pādaḥ ||
tasya api nirodhe sarvanirodhat nirbija samadhi | iti patanjali-viracite yoga-sutre prathama samadhi-pada ||
51. By the restraint of even this (impression, which obstructs all other impressions), all being restrained, comes the "seedless" Samadhi.
Verse #78
तपः स्वाध्याय ईश्वरप्रणिधानानि |
क्रियायोगः ||
tapaḥ svādhyāya īśvarapraṇidhānāni | kriyāyogaḥ ||
tapa svadhyaya isvarapranidhanani | kriyayoga ||
1. Mortification, study, and surrendering fruits of work to God are called Kriyā-Yoga.
Verse #79
समाधिभावनार्थः |
क्लेशतनूकरणार्थः च ||
samādhibhāvanārthaḥ | kleśatanūkaraṇārthaḥ ca ||
samadhibhavanartha | klesatanukaranartha ca ||
2. (It is for) the practice of Samadhi and minimising the pain-bearing obstructions.
Verse #80
अविद्या अस्मिता राग |
द्वेष अभिनिवेशाः क्लेशाः ||
avidyā asmitā rāga | dveṣa abhiniveśāḥ kleśāḥ ||
avidya asmita raga | dvesa abhinivesa klesa ||
3. The pain-bearing obstructions are — ignorance, egoism, attachment, aversion, and clinging to life.
Verse #81
अविद्या क्षेत्रम् उत्तरेषाम् प्रसुप्त |
तनु विच्छिन्न उदाराणाम् ||
avidyā kṣetram uttareṣām prasupta | tanu vicchinna udārāṇām ||
avidya ksetram uttaresam prasupta | tanu vicchinna udaranam ||
4. Ignorance is the productive field of all these that follow, whether they are dormant, attenuated, overpowered, or expanded.
Verse #82
अनित्य अशुचि दुःख अनात्मसु नित्य |
शुचि सुख आत्म ख्यातिः अविद्या ||
anitya aśuci duḥkha anātmasu nitya | śuci sukha ātma khyātiḥ avidyā ||
anitya asuci dukha anatmasu nitya | suci sukha atma khyati avidya ||
5. Ignorance is taking the non-eternal, the impure, the painful, and the non-Self for the eternal, the pure, the happy, and the Atman or Self (respectively).
Verse #83
दृग् दर्शन शक्त्योः |
एकात्मता इव अस्मिता ||
dṛg darśana śaktyoḥ | ekātmatā iva asmitā ||
dg darsana saktyo | ekatmata iva asmita ||
6. Egoism is the identification of the seer with the instrument of seeing.
Verse #84
सुख |
अनुशयी रागः ||
sukha | anuśayī rāgaḥ ||
sukha | anusayi raga ||
7. Attachment is that which dwells on pleasure.
Verse #85
दुःखानुशयी |
द्वेषः ||
duḥkhānuśayī | dveṣaḥ ||
dukhanusayi | dvesa ||
8. Aversion is that which dwells on pain.
Verse #86
स्वरसवाही विदुषः अपि |
तथा आरूढः अभिनिवेशः ||
svarasavāhī viduṣaḥ api | tathā ārūḍhaḥ abhiniveśaḥ ||
svarasavahi vidusa api | tatha aruha abhinivesa ||
9. Flowing through its own nature, and established even in the learned, is the clinging to life.
Verse #87
ते |
प्रतिप्रसवहेयाः सूक्ष्माः ||
te | pratiprasavaheyāḥ sūkṣmāḥ ||
te | pratiprasavaheya suksma ||
10. The fine Samskaras are to be conquered by resolving them into their causal state.
Verse #88
ध्यानहेयाः |
तद्वृत्तयः ||
dhyānaheyāḥ | tadvṛttayaḥ ||
dhyanaheya | tadvttaya ||
11. By meditation, their (gross) modifications are to be rejected.
Verse #89
क्लेशमूलः |
कर्माशयः दृष्ट अदृष्ट जन्मवेदनीयः ||
kleśamūlaḥ | karmāśayaḥ dṛṣṭa adṛṣṭa janmavedanīyaḥ ||
klesamula | karmasaya dsta adsta janmavedaniya ||
12. The "receptacle of works" has its root in these pain-bearing obstructions, and their experience is in this visible life, or in the unseen life.
Verse #90
सति मूले तद्विपाकः |
जाति आयुः भोगाः ||
sati mūle tadvipākaḥ | jāti āyuḥ bhogāḥ ||
sati mule tadvipaka | jati ayu bhoga ||
13. The root being there, the fruition comes (in the form of) species, life, and experience of pleasure and pain.
Verse #91
ते |
ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात् ||
te | hlādaparitāpaphalāḥ puṇyāpuṇyahetutvāt ||
te | hladaparitapaphala punyapunyahetutvat ||
14. They bear fruit as pleasure or pain, caused by virtue or vice.
Verse #92
परिणाम ताप संस्कार दुःखैः गुण वृत्ति |
विरोधात् च दुःखम् एव सर्वम् विवेकिनः ||
pariṇāma tāpa saṃskāra duḥkhaiḥ guṇa vṛtti | virodhāt ca duḥkham eva sarvam vivekinaḥ ||
parinama tapa saskara dukhai guna vtti | virodhat ca dukham eva sarvam vivekina ||
15. To the discriminating, all is, as it were, painful on account of everything bringing pain either as consequence, or as anticipation of loss of happiness, or as fresh craving arising from impressions of happiness, and also as counteraction of qualities.
Verse #93
हेयम् |
दुःखम् अनागतम् ||
heyam | duḥkham anāgatam ||
heyam | dukham anagatam ||
16. The misery which is not yet come is to be avoided.
Verse #94
द्रष्टृदृश्ययोः |
संयोगः हेयहेतुः ||
draṣṭṛdṛśyayoḥ | saṃyogaḥ heyahetuḥ ||
drastdsyayo | sayoga heyahetu ||
17. The cause of that which is to be avoided is the junction of the seer and the seen.
Verse #95
प्रकाश क्रिया स्थिति शीलं भूत इन्द्रिय |
आत्मकं भोग अपवर्ग अर्थं दृश्यम् ||
prakāśa kriyā sthiti śīlaṃ bhūta indriya | ātmakaṃ bhoga apavarga arthaṃ dṛśyam ||
prakasa kriya sthiti sila bhuta indriya | atmaka bhoga apavarga artha dsyam ||
18. The experienced is composed of elements and organs, is of the nature of illumination, action, and inertia, and is for the purpose of experience and release (of the experiencer).
Verse #96
विशेष |
अविशेष लिङ्गमात्र अलिङ्गानि गुणपर्वाणि ||
viśeṣa | aviśeṣa liṅgamātra aliṅgāni guṇaparvāṇi ||
visesa | avisesa lingamatra alingani gunaparvani ||
19. The states of the qualities are the defined, the undefined, the indicated only, and the signless.
Verse #97
द्रष्टा |
दृशिमात्रः शुद्धः अपि प्रत्ययानुपश्यः ||
draṣṭā | dṛśimātraḥ śuddhaḥ api pratyayānupaśyaḥ ||
drasta | dsimatra suddha api pratyayanupasya ||
20. The seer is intelligence only, and though pure, sees through the colouring of the intellect.
Verse #98
तदर्थ |
एव दृश्यस्य आत्मा ||
tadartha | eva dṛśyasya ātmā ||
tadartha | eva dsyasya atma ||
21. The nature of the experienced is for him.
Verse #99
कृतार्थं प्रति नष्टम् अपि |
अनष्टम् तत् अन्यसाधारणत्वात् ||
kṛtārtham prati naṣṭam api | anaṣṭam tat anyasādhāraṇatvāt ||
ktartham prati nastam api | anastam tat anyasadharanatvat ||
22. Though destroyed for him whose goal has been gained, yet it is not destroyed, being common to others.
Verse #100
स्वस्वामिशक्त्योः |
स्वरूपोपलब्धिहेतुः संयोगः ||
svasvāmiśaktyoḥ | svarūpopalabdhihetuḥ saṃyogaḥ ||
svasvamisaktyo | svarupopalabdhihetu sayoga ||
23. Junction is the cause of the realisation of the nature of both the powers, the experienced and its Lord.
Verse #101
तदभावात् |
संयोगाभावः हानं तद्दृशेः कैवल्यम् ||
tadabhāvāt | saṃyogābhāvaḥ hānaṃ taddṛśeḥ kaivalyam ||
tadabhavat | sayogabhava hana taddse kaivalyam ||
25. There being absence of that (ignorance) there is absence of junction, which is the thing-to-be-avoided; that is the independence of the seer.
Verse #102
विवेकख्यातिः |
अविप्लवा हानोपायः ||
vivekakhyātiḥ | aviplavā hānopāyaḥ ||
vivekakhyati | aviplava hanopaya ||
26. The means of destruction of ignorance is unbroken practice of discrimination.
Verse #103
तस्य |
सप्तधा प्रान्तभूमिः प्रज्ञा ||
tasya | saptadhā prāntabhūmiḥ prajñā ||
tasya | saptadha prantabhumi prajna ||
27. His knowledge is of the sevenfold highest ground.
Verse #104
योगाङ्गानुष्ठानात् |
अशुद्धिक्षये ज्ञानदीप्तिः विवेकख्यातेः ||
yogāṅgānuṣṭhānāt | aśuddhikṣaye jñānadīptiḥ vivekakhyāteḥ ||
yoganganusthanat | asuddhiksaye jnanadipti vivekakhyate ||
28. By the practice of the different parts of Yogas the impurities being destroyed, knowledge becomes effulgent up to discrimination.
Verse #105
यम नियम आसन प्राणायाम प्रत्याहार |
धारण ध्यान समाधयः अष्टौ अङ्गानि ||
yama niyama āsana prāṇāyāma pratyāhāra | dhāraṇa dhyāna samādhayaḥ aṣṭau aṅgāni ||
yama niyama asana pranayama pratyahara | dharana dhyana samadhaya astau angani ||
29. Yama, Niyama, Āsana, Prānāyāma, Pratyāhāra, Dhāranā, Dhyāna, and Samādhi are the eight limbs of Yoga.
Verse #106
अहिंसा सत्य अस्तेय |
ब्रह्मचर्य अपरिग्रहा यमाः ||
ahiṃsā satya asteya | brahmacarya aparigrahā yamāḥ ||
ahisa satya asteya | brahmacarya aparigraha yama ||
30. Non-killing, truthfulness, non-stealing, continence, and non-receiving are called Yamas.
Verse #107
जाति देश काल समय |
अनवच्छिन्नाः सार्वभौमा महाव्रतम् ||
jāti deśa kāla samaya | anavacchinnāḥ sārvabhaumā mahāvratam ||
jati desa kala samaya | anavacchinna sarvabhauma mahavratam ||
31. These, unbroken by time, place, purpose, and caste - rules, are (universal) great vows.
Verse #108
शौच संतोष तपः |
स्वाध्याय ईश्वरप्रणिधानानि नियमाः ||
śauca saṃtoṣa tapaḥ | svādhyāya īśvarapraṇidhānāni niyamāḥ ||
sauca satosa tapa | svadhyaya isvarapranidhanani niyama ||
32. Internal and external purification, contentment, mortification, study, and worship of God are the Niyamas.
Verse #109
वितर्कबाधने |
प्रतिपक्षभावनम् ||
vitarkabādhane | pratipakṣabhāvanam ||
vitarkabadhane | pratipaksabhavanam ||
33. To obstruct thoughts which are inimical to Yoga, contrary thoughts should be brought.
Verse #110
वितर्काः हिंसा आदयः कृत कारिता अनुमोदिता लोभ क्रोध मोह |
पूर्वकाः मृदु मध्य अधिमात्राः दुःख अज्ञान अनन्तफलाः इति प्रतिपक्षभावनम् ||
vitarkāḥ hiṃsā ādayaḥ kṛta kāritā anumoditā lobha krodha moha | pūrvakāḥ mṛdu madhya adhimātrāḥ duḥkha ajñāna anantaphalāḥ iti pratipakṣabhāvanam ||
vitarka hisa adaya kta karita anumodita lobha krodha moha | purvaka mdu madhya adhimatra dukha ajnana anantaphala iti pratipaksabhavanam ||
34. The obstructions to Yoga are killing, falsehood, etc., whether committed, caused, or approved; either through avarice, or anger, or ignorance; whether slight, middling, or great; and they result in infinite ignorance and misery. This is (the method of) thinking the contrary.
Verse #111
अहिंसा |
प्रतिष्ठायाम् तत् सन्निधौ वैरत्यागः ||
ahiṃsā | pratiṣṭhāyām tat sannidhau vairatyāgaḥ ||
ahisa | pratisthayam tat sannidhau vairatyaga ||
35. Non-killing being established, in his presence all enmities cease (in others).
Verse #112
सत्यप्रतिष्ठायां |
क्रियाफलाश्रयत्वम् ||
satyapratiṣṭhāyām | kriyāphalāśrayatvam ||
satyapratisthayam | kriyaphalasrayatvam ||
36. By the establishment of truthfulness the Yogi gets the power of attaining for himself and others the fruits of work without the works.
Verse #113
अस्तेयप्रतिष्ठायाम् |
सर्वरत्नोपस्थानम् ||
asteyapratiṣṭhāyām | sarvaratnopasthānam ||
asteyapratisthayam | sarvaratnopasthanam ||
37. By the establishment of non-stealing all wealth comes to the Yogi.
Verse #114
ब्रह्मचर्यप्रतिष्ठायाम् |
वीर्यलाभः ||
brahmacaryapratiṣṭhāyām | vīryalābhaḥ ||
brahmacaryapratisthayam | viryalabha ||
38. By the establishment of continence energy is gained.
Verse #115
अपरिग्रहस्थैर्ये |
जन्मकथंतासम्बोधः ||
aparigrahasthairye | janmakathaṃtāsambodhaḥ ||
aparigrahasthairye | janmakathatasambodha ||
39. When he is fixed in non-receiving, he gets the memory of past life.
Verse #116
शौचात् |
स्वाङ्गजुगुप्सा परैः असंसर्गः ||
śaucāt | svāṅgajugupsā paraiḥ asaṃsargaḥ ||
saucat | svangajugupsa parai asasarga ||
40. Internal and external cleanliness being established, there arises disgust for one's own body, and non-intercourse with others.
Verse #117
सर्वार्थतैकाग्रतयोः |
क्षयोदयौ चित्तस्य समाधिपरिणामः ||
sarvārthataikāgratayoḥ | kṣayodayau cittasya samādhipariṇāmaḥ ||
sarvarthataikagratayo | ksayodayau cittasya samadhiparinama ||
11. Taking in all sorts of objects, and concentrating upon one object, these two powers being destroyed and manifested respectively, the Chitta gets the modification called Samadhi.
Verse #118
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ |
चित्तस्य एकाग्रता परिणामः ||
tataḥ punaḥ śāntoditau tulyapratyayau | cittasya ekāgratā pariṇāmaḥ ||
tata puna santoditau tulyapratyayau | cittasya ekagrata parinama ||
12. The one-pointedness of the Chitta is when the impression that is past and that which is present are similar.
Verse #119
एतेन |
भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः ||
etena | bhūtendriyeṣu dharmalakṣaṇāvasthāpariṇāmā vyākhyātāḥ ||
etena | bhutendriyesu dharmalaksanavasthaparinama vyakhyata ||
13. By this is explained the threefold transformation of form, time and state, in fine or gross matter and in the organs.
Verse #120
शान्त |
उदित अव्यपदेश्य धर्मानुपाती धर्मी ||
śānta | udita avyapadeśya dharmānupātī dharmī ||
santa | udita avyapadesya dharmanupati dharmi ||
14. That which is acted upon by transformation, either past, present, or yet to be manifested is the qualified.
Verse #121
क्रमान्यत्वं |
परिणामान्यत्वे हेतुः ||
kramānyatvaṃ | pariṇāmānyatve hetuḥ ||
kramanyatva | parinamanyatve hetu ||
15. The succession of changes is the cause of manifold evolution.
Verse #122
परिणामत्रयसंयमात् |
अतीतानागतज्ञानम् ||
pariṇāmatrayasaṃyamāt | atītānāgatajñānam ||
parinamatrayasayamat | atitanagatajnanam ||
16. By making Samyama on the three sorts of changes comes the knowledge of past and future.
Verse #123
शब्द अर्थ प्रत्ययानाम् इतर अध्यासात् सङ्करः तत् |
प्रविभाग संयमात् सर्व भूत रुत ज्ञानम् ||
śabda artha pratyayānām itara adhyāsāt saṅkaraḥ tat | pravibhāga saṃyamāt sarva bhūta ruta jñānam ||
sabda artha pratyayanam itara adhyasat sankara tat | pravibhaga sayamat sarva bhuta ruta jnanam ||
17. By making Samyama on word, meaning and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds.
Verse #124
संस्कार |
साक्षात्करणात् पूर्व जाति ज्ञानम् ||
saṃskāra | sākṣātkaraṇāt pūrva jāti jñānam ||
saskara | saksatkaranat purva jati jnanam ||
18. By perceiving the impressions, (comes) the knowledge of past life.
Verse #125
प्रत्ययस्य |
परचित्तज्ञानम् ||
pratyayasya | paracittajñānam ||
pratyayasya | paracittajnanam ||
19. By making Samyama on the signs in another's body, knowledge of his mind comes.
Verse #126
न च तत् |
सालम्बनं तस्य अविषयीभूतत्वात् ||
na ca tat | sālambanaṃ tasya aviṣayībhūtatvāt ||
na ca tat | salambana tasya avisayibhutatvat ||
20. But not its contents, that not being the object of the Samyama.
Verse #127
काय रूप संयमात् तत् ग्राह्य शक्ति |
स्तम्भे चक्षुः प्रकाश असंप्रयोगे अन्तर्धानम् ||
kāya rūpa saṃyamāt tat grāhya śakti | stambhe cakṣuḥ prakāśa asaṃprayoge antardhānam ||
kaya rupa sayamat tat grahya sakti | stambhe caksu prakasa asaprayoge antardhanam ||
21. By making Samyama on the form of the body, the perceptibility of the form being obstructed and the power of manifestation in the eye being separated, the Yogi's body becomes unseen.
Verse #128
एतेन |
शब्द आदि अन्तर्धानम् उक्तम ||
etena | śabda ādi antardhānam uktam ||
etena | sabda adi antardhanam uktam ||
22. By this the disappearance or concealment of words which are being spoken and such other things are also explained.
Verse #129
सोपक्रमं निरुपक्रमं च कर्म |
तत्संयमात् अपरान्तज्ञानम् अरिष्टेभ्यः वा ||
sopakramaṃ nirupakramaṃ ca karma | tatsaṃyamāt aparāntajñānam ariṣṭebhyaḥ vā ||
sopakrama nirupakrama ca karma | tatsayamat aparantajnanam aristebhya va ||
23. Karma is of two kinds — soon to be fructified and late to be fructified. By making Samyama on these, or by the signs called Arishta, portents, the Yogis know the exact time of separation from their bodies.
Verse #130
मैत्र्यादिषु बलानि ||
maitryādiṣu balāni ||
maitryadisu balani ||
24. By making Samyama on friendship, mercy, etc. (I.33), the Yogi excels in the respective qualities.
Verse #131
बलेषु हस्तिबलादीनि ||
baleṣu hastibalādīni ||
balesu hastibaladini ||
25. By making Samyama on the strength of the elephant and others, their respective strength comes to the Yogi.
Verse #132
प्रवृत्त्या आलोक न्यासात् सूक्ष्म व्यवहित विप्रकृष्ट ज्ञानम् ||
pravṛttyā āloka nyāsāt sūkṣma vyavahita viprakṛṣṭa jñānam ||
pravttya aloka nyasat suksma vyavahita vipraksta jnanam ||
26. By making Samyama on the Effulgent Light (I.36), comes the knowledge of the fine, the obstructed, and the remote.
Verse #133
भुवनज्ञानं सूर्ये संयमात् ||
bhuvanajñānaṃ sūrye saṃyamāt ||
bhuvanajnana surye sayamat ||
27. By making Samyama on the sun, (comes) the knowledge of the world.
Verse #134
चन्द्रे ताराव्यूहज्ञानम् ||
candre tārāvyūhajñānam ||
candre taravyuhajnanam ||
28. On the moon, (comes) the knowledge of the cluster of stars.
Verse #135
ध्रुवे तत् गति ज्ञानम् ||
dhruve tat gati jñānam ||
dhruve tat gati jnanam ||
29. On the pole-star, (comes) the knowledge of the motions of the stars.
Verse #136
नाभिचक्रे कायव्यूहज्ञानम् ||
nābhicakre kāyavyūhajñānam ||
nabhicakre kayavyuhajnanam ||
30. On the navel circle, (comes) the knowledge of the constitution of the body.
Verse #137
कण्ठकूपे क्षुत्पिपासानिवृत्तिः ||
kaṇṭhakūpe kṣutpipāsānivṛttiḥ ||
kanthakupe ksutpipasanivtti ||
31. On the hollow of the throat, (comes) cessation of hunger.
Verse #138
कूर्मनाड्यां स्थैर्यम् ||
kūrmanāḍyāṃ sthairyam ||
kurmanaya sthairyam ||
32. On the nerve called Kurma, (comes) fixity of the body.
Verse #139
मूर्धज्योतिषि सिद्धदर्शनम् ||
mūrdhajyotiṣi siddhadarśanam ||
murdhajyotisi siddhadarsanam ||
33. On the light emanating from the top of the head, sight of the Siddhas.
Verse #140
प्रातिभात् वा सर्वम् ||
prātibhāt vā sarvam ||
pratibhat va sarvam ||
34. Or by the power of Prātibha, all knowledge.
Verse #141
हृदये चित्तसंवित् ||
hṛdaye cittasaṃvit ||
hdaye cittasavit ||
35. In the heart, knowledge of minds.
Verse #142
सत्त्व पुरुषयोः अत्यन्त असंकीर्णयोः प्रत्यय |
अविशेषः भोगः परार्थत्वात् स्वार्थसंयमात् पुरुषज्ञानम् ||
sattva puruṣayoḥ atyanta asaṃkīrṇayoḥ pratyaya | aviśeṣaḥ bhogaḥ parārthatvāt svārthasaṃyamāt puruṣajñānam ||
sattva purusayo atyanta asakirnayo pratyaya | avisesa bhoga pararthatvat svarthasayamat purusajnanam ||
36. Enjoyment comes from the non-discrimination of the soul and Sattva which are totally different because the latter's actions are for another. Samyama on the self-centred one gives knowledge of the Purusha.
Verse #143
ततः प्रातिभ श्रावण वेदन दर्श आस्वाद वार्ता जायन्ते ||
tataḥ prātibha śrāvaṇa vedana darśa āsvāda vārtā jāyante ||
tata pratibha sravana vedana darsa asvada varta jayante ||
37. From that arises the knowledge belonging to Pratibha and (supernatural) hearing, touching, seeing, tasting and smelling.
Verse #144
ते समाधौ उपसर्गाः व्युत्थाने सिद्धयः ||
te samādhau upasargāḥ vyutthāne siddhayaḥ ||
te samadhau upasarga vyutthane siddhaya ||
38. These are obstacles to Samadhi; but they are powers in the worldly state.
Verse #145
बन्ध कारण शैथिल्यात् प्रचार |
संवेदनात् च चित्तस्य परशरीरावेशः ||
bandha kāraṇa śaithilyāt pracāra | saṃvedanāt ca cittasya paraśarīrāveśaḥ ||
bandha karana saithilyat pracara | savedanat ca cittasya parasariravesa ||
39. When the cause of bondage of the Chitta has become loosened, the Yogi, by his knowledge of its channels of activity (the nerves), enters another's body.
Verse #146
उदानजयात् जल पङ्क कण्टक आदि षु असङ्ग उत्क्रान्तिः च ||
udānajayāt jala paṅka kaṇṭaka ādi ṣu asaṅga utkrāntiḥ ca ||
udanajayat jala panka kantaka adi su asanga utkranti ca ||
40. By conquering the current called Udāna the Yogi does not sink in water or in swamps, he can walk on thorns etc., and can die at will.
Verse #147
समानजयात् ज्वलनम् ||
samānajayāt jvalanam ||
samanajayat jvalanam ||
41. By the conquest of the current Samāna he is surrounded by a blaze of light.
Verse #148
श्रोत्राकाशयोः सम्बन्धसंयमात् दिव्यं श्रोत्रं ||
śrotrākāśayoḥ sambandhasaṃyamāt divyaṃ śrotram ||
srotrakasayo sambandhasayamat divya srotram ||
42. By making Samyama on the relation between the ear and the Akasha comes divine hearing.
Verse #149
कायाकाशयोः सम्बन्धसंयमात् लघुतूल |
समापत्तेः च आकाशगमनम् ||
kāyākāśayoḥ sambandhasaṃyamāt laghutūla | samāpatteḥ ca ākāśagamanam ||
kayakasayo sambandhasayamat laghutula | samapatte ca akasagamanam ||
43. By making Samyama on the relation between the Akasha and the body and becoming light as cotton-wool etc., through meditation on them, the Yogi goes through the skies.
Verse #150
बहिः अकल्पिता वृत्तिः महाविदेहा ततः प्रकाशावरणक्षयः ||
bahiḥ akalpitā vṛttiḥ mahāvidehā tataḥ prakāśāvaraṇakṣayaḥ ||
bahi akalpita vtti mahavideha tata prakasavaranaksaya ||
44. By making Samyama on the "real modifications" of the mind, outside of the body, called great disembodiedness, comes disappearance of the covering to light.
Verse #151
स्थूल स्वरूप सूक्ष्म अन्वय अर्थ वत्त्व संयमात् भूतजयः ||
sthūla svarūpa sūkṣma anvaya artha vattva saṃyamāt bhūtajayaḥ ||
sthula svarupa suksma anvaya artha vattva sayamat bhutajaya ||
45. By making Samyama on the gross and fine forms of the elements, their essential traits, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes mastery of the elements.
Verse #152
ततः अणिमादि प्रादुर्भावः कायसम्पत् तद्धर्म अनभिघातः च ||
tataḥ aṇimādi prādurbhāvaḥ kāyasampat taddharma anabhighātaḥ ca ||
tata animadi pradurbhava kayasampat taddharma anabhighata ca ||
46. From that comes minuteness and the rest of the powers, "glorification of the body," and indestructibleness of the bodily qualities.
Verse #153
रूपलावण्य बलवज्र संहननत्वानि कायसम्पत् ||
rūpalāvaṇya balavajra saṃhananatvāni kāyasampat ||
rupalavanya balavajra sahananatvani kayasampat ||
47. The "glorification of the body" is beauty, complexion, strength, adamantine hardness.
Verse #154
ग्रहण स्वरूप अस्मिता अन्वय अर्थवत्त्व संयमात् इन्द्रियजयः ||
grahaṇa svarūpa asmitā anvaya arthavattva saṃyamāt indriyajayaḥ ||
grahana svarupa asmita anvaya arthavattva sayamat indriyajaya ||
48. By making Samyama on the objectivity and power of illumination of the organs, on egoism, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes the conquest of the organs.
Verse #155
ततः मनोजवित्वम् विकरणभावः प्रधानजयः च ||
tataḥ manojavitvam vikaraṇabhāvaḥ pradhānajayaḥ ca ||
tata manojavitvam vikaranabhava pradhanajaya ca ||
49. From that comes to the body the power of rapid movement like the mind, power of the organs independently of the body, and conquest of nature.
Verse #156
सत्त्व पुरुष अन्यता ख्याति |
मात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च ||
sattva puruṣa anyatā khyāti | mātrasya sarvabhāvādhiṣṭhātṛtvaṃ sarvajñātṛtvaṃ ca ||
sattva purusa anyata khyati | matrasya sarvabhavadhisthattva sarvajnattva ca ||
50. By making Samyama on the discrimination between the Sattva and the Purusha come omnipotence and omniscience.
Verse #157
तत् वैराग्यात् अपि दोषबीजक्षये कैवल्यम् ||
tat vairāgyāt api doṣabījakṣaye kaivalyam ||
tat vairagyat api dosabijaksaye kaivalyam ||
51. By giving up even these powers comes the destruction of the very seed of evil, which leads to Kaivalya.
Verse #158
स्थानि उपनिमन्त्रणे सङ्गस्मयाकरणं पुनः अनिष्टप्रसङ्गात् ||
sthāni upanimantraṇe saṅgasmayākaraṇaṃ punaḥ aniṣṭaprasaṅgāt ||
sthani upanimantrane sangasmayakarana puna anistaprasangat ||
52. The Yogi should not feel allured or flattered by the overtures of celestial beings for fear of evil again.
Verse #159
क्षण तत्क्रमयोः संयमात् विवेकजं ज्ञानम् ||
kṣaṇa tatkramayoḥ saṃyamāt vivekajaṃ jñānam ||
ksana tatkramayo sayamat vivekaja jnanam ||
53. By making Samyama on a particle of time and its precession and succession comes discrimination.
Verse #160
जाति लक्षण देशैः अन्यतानवच्छेदात् तुल्ययोः ततः प्रतिपत्तिः ||
jāti lakṣaṇa deśaiḥ anyatānavacchedāt tulyayoḥ tataḥ pratipattiḥ ||
jati laksana desai anyatanavacchedat tulyayo tata pratipatti ||
54. Those things which cannot be differentiated by species, sign, and place, even they will be discriminated by the above Samyama.
Verse #161
तारकम् सर्वविषयम् सर्वथाविषयम् अक्रमम् |
च इति विवेकजम् ज्ञानम् ||
tārakam sarvaviṣayam sarvathāviṣayam akramam | ca iti vivekajam jñānam ||
tarakam sarvavisayam sarvathavisayam akramam | ca iti vivekajam jnanam ||
55. The saving knowledge is that knowledge of discrimination which simultaneously covers all objects, in all their variations.
Verse #162
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम् इति |
पतञ्जलि-विरचिते योग-सूत्रे तृतीयः विभूति-पादः ||
sattvapuruṣayoḥ śuddhisāmye kaivalyam iti | patañjali-viracite yoga-sūtre tṛtīyaḥ vibhūti-pādaḥ ||
sattvapurusayo suddhisamye kaivalyam iti | patanjali-viracite yoga-sutre ttiya vibhuti-pada ||
56. By the similarity of purity between the Sattva and the Purusha comes Kaivalya.
Verse #163
जन्म औषधि मन्त्र तपः समाधिजाः |
सिद्धयः ||
janma auṣadhi mantra tapaḥ samādhijāḥ | siddhayaḥ ||
janma ausadhi mantra tapa samadhija | siddhaya ||
1. The Siddhis (powers) are attained by birth, chemical means, power of words, mortification, or concentration.
Verse #164
जात्यन्तरपरिणामः |
प्रकृत्यापूरात् ||
jātyantarapariṇāmaḥ | prakṛtyāpūrāt ||
jatyantaraparinama | praktyapurat ||
2. The change into another species is by the filling in of nature.
Verse #165
निमित्तम् अप्रयोजकं प्रकृतीनां |
वरणभेदस्तु ततः क्षेत्रिकवत् ||
nimittam aprayojakaṃ prakṛtīnāṃ | varaṇabhedastu tataḥ kṣetrikavat ||
nimittam aprayojaka praktina | varanabhedastu tata ksetrikavat ||
3. Good and bad deeds are not the direct causes in the transformations of nature, but they act as breakers of obstacles to the evolutions of nature: as a farmer breaks the obstacles to the course of water, which then runs down by its own nature.
Verse #166
निर्माणचित्तानि |
अस्मितामात्रात् ||
nirmāṇacittāni | asmitāmātrāt ||
nirmanacittani | asmitamatrat ||
4. From egoism alone proceed the created minds.
Verse #167
प्रवृत्तिभेदे |
प्रयोजकं चित्तम् एकम् अनेकषाम् ||
pravṛttibhede | prayojakaṃ cittam ekam anekeṣām ||
pravttibhede | prayojaka cittam ekam anekesam ||
5. Though the activities of the different created minds are various, the one original mind is the controller of them all.
Verse #168
तत्र |
ध्यानजम् अनाशयम् ||
tatra | dhyānajam anāśayam ||
tatra | dhyanajam anasayam ||
6. Among the various Chittas, that which is attained by Samadhi is desireless.
Verse #169
कर्म |
अशुक्लाकृष्णं योगिनः त्रिविधम् इतरेषाम् ||
karma | aśuklākṛṣṇam yoginaḥ trividham itareṣām ||
karma | asuklaksnam yogina trividham itaresam ||
7. Works are neither black nor white for the Yogis; for others they are threefold — black, white, and mixed.
Verse #170
ततः तत् विपाक अनुगुणानाम् |
एव अभिव्यक्तिः वासनानाम् ||
tataḥ tat vipāka anuguṇānām | eva abhivyaktiḥ vāsanānām ||
tata tat vipaka anugunanam | eva abhivyakti vasananam ||
8. From these threefold works are manifested in each state only those desires (which are) fitting to that state alone. (The others are held in abeyance for the time being.)
Verse #171
जाति देश काल व्यवहितानाम् अपि |
अनन्तर्यं स्मृति संस्कारयोः एकरूपत्वात् ||
jāti deśa kāla vyavahitānām api | anantaryaṃ smṛti saṃskārayoḥ ekarūpatvāt ||
jati desa kala vyavahitanam api | anantarya smti saskarayo ekarupatvat ||
9. There is consecutiveness in desires, even though separated by species, space, and time, there being identification of memory and impressions.
Verse #172
तासाम् |
अनादित्वं च आशिषः नित्यत्वात् ||
tāsām | anāditvaṃ ca āśiṣaḥ nityatvāt ||
tasam | anaditva ca asisa nityatvat ||
10. Thirst for happiness being eternal, desires are without beginning.
Verse #173
हेतु फल आश्रय आलम्बनैः |
संगृहीतत्वात् एषाम् अभावे तदभावः ||
hetu phala āśraya ālambanaiḥ | saṃgṛhītatvāt eṣām abhāve tadabhāvaḥ ||
hetu phala asraya alambanai | saghitatvat esam abhave tadabhava ||
11. Being held together by cause, effect, support, and objects, in the absence of these is its absence.
Verse #174
अतीतानागतं |
स्वरूपतः अस्ति अध्वभेदात् धर्माणाम ||
atītānāgatam | svarūpataḥ asti adhvabhedāt dharmāṇām ||
atitanagatam | svarupata asti adhvabhedat dharmanam ||
12. The past and future exist in their own nature, qualities having different ways.
Verse #175
ते |
व्यक्तसूक्ष्माः गुणात्मानः ||
te | vyaktasūkṣmāḥ guṇātmānaḥ ||
te | vyaktasuksma gunatmana ||
13. They are manifested or fine, being of the nature of the Gunas.
Verse #176
परिणाम |
एकत्वात् वस्तु तत्त्वम् ||
pariṇāma | ekatvāt vastu tattvam ||
parinama | ekatvat vastu tattvam ||
14. The unity in things is from the unity in changes.
Verse #177
वस्तुसाम्ये |
चित्तभेदात् तयोः विभक्तः पन्थाः ||
vastusāmye | cittabhedāt tayoḥ vibhaktaḥ panthāḥ ||
vastusamye | cittabhedat tayo vibhakta pantha ||
15. Since perception and desire vary with regard to the same object, mind and object are of different nature.
Verse #178
न च एकचित्ततन्त्रम् वस्तु तत् |
अप्रमाणकम् तदा किं स्यात् ||
na ca ekacittatantram vastu tat | apramāṇakam tadā kiṃ syāt ||
na ca ekacittatantram vastu tat | apramanakam tada ki syat ||
16. The object cannot be said to be dependent on the perception of a single mind. For, if this were the case, the object could be said to be non-existent when that single mind did not perceive it.
Verse #179
तत् उपराग अपेक्षित्वात् चित्तस्य |
वस्तु ज्ञात अज्ञातम् ||
tat uparāga apekṣitvāt cittasya | vastu jñāta ajñātam ||
tat uparaga apeksitvat cittasya | vastu jnata ajnatam ||
17. Things are known or unknown to the mind, being dependent on the colouring which they give to the mind.
Verse #180
सदा ज्ञाताः चित्तवृत्तयः |
तत्प्रभोः पुरुषस्य अपरिणामित्वात् ||
sadā jñātāḥ cittavṛttayaḥ | tatprabhoḥ puruṣasya apariṇāmitvāt ||
sada jnata cittavttaya | tatprabho purusasya aparinamitvat ||
18. The states of the mind are always known, because the lord of the mind, the Purusha, is unchangeable.
Verse #181
न |
तत् स्वाभासम् दृश्यत्वात् ||
na | tat svābhāsam dṛśyatvāt ||
na | tat svabhasam dsyatvat ||
19. The mind is not self-luminous, being an object.
Verse #182
एकसमये |
च उभयानवधारणम् ||
ekasamaye | ca ubhayānavadhāraṇam ||
ekasamaye | ca ubhayanavadharanam ||
20. From its being unable to cognise both at the same time.
Verse #183
चित्तान्तरदृश्ये |
बुद्धिबुद्धेः अतिप्रसङ्गः स्मृतिसङ्करः च ||
cittāntaradṛśye | buddhibuddheḥ atiprasaṅgaḥ smṛtisaṅkaraḥ ca ||
cittantaradsye | buddhibuddhe atiprasanga smtisankara ca ||
21. Another cognising mind being assumed, there will be no end to such assumptions, and confusion of memory will be the result.
Verse #184
चितेः अप्रतिसंक्रमायाः तदा |
आकारापत्तौ स्वबुद्धि संवेदनम् ||
citeḥ apratisaṃkramāyāḥ tadā | ākārāpattau svabuddhi saṃvedanam ||
cite apratisakramaya tada | akarapattau svabuddhi savedanam ||
22. The essence of knowledge (the Purusha) being unchangeable, when the mind takes its form, it becomes conscious.
Verse #185
द्रष्टृदृश्योपरक्तं |
चित्तं सर्वार्थम् ||
draṣṭṛdṛśyoparaktaṃ | cittaṃ sarvārtham ||
drastdsyoparakta | citta sarvartham ||
23. Coloured by the seer and the seen the mind is able to understand everything.
Verse #186
तत् असंख्येय वासनाभिः चित्रम् |
अपि परार्थम् संहत्यकारित्वात् ||
tat asaṃkhyeya vāsanābhiḥ citram | api parārtham saṃhatyakāritvāt ||
tat asakhyeya vasanabhi citram | api parartham sahatyakaritvat ||
24. The mind, though variegated by innumerable desires, acts for another (the Purusha), because it acts in combination.
Verse #187
विशेषदर्शिन |
आत्मभावभावनाविनिवृत्तिः ||
viśeṣadarśina | ātmabhāvabhāvanāvinivṛttiḥ ||
visesadarsina | atmabhavabhavanavinivtti ||
25. For the discriminating, the perception of the mind as Atman ceases.
Verse #188
तदा |
विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् ||
tadā | vivekanimnaṃ kaivalyaprāgbhāraṃ cittam ||
tada | vivekanimna kaivalyapragbhara cittam ||
26. Then, bent on discriminating, the mind attains the previous state of Kaivalya (isolation).
Verse #189
तच्छिद्रेषु |
प्रत्ययान्तराणि संस्कारेभ्यः ||
tacchidreṣu | pratyayāntarāṇi saṃskārebhyaḥ ||
tacchidresu | pratyayantarani saskarebhya ||
27. The thoughts that arise as obstructions to that are from impressions.
Verse #190
हानम् |
एषाम् क्लेशवत् उक्तम ||
hānam | eṣām kleśavat uktam ||
hanam | esam klesavat uktam ||
28. Their destruction is in the same manner as of ignorance, egoism, etc., as said before (II.10).
Verse #191
प्रसंख्याने अपि अकुसीदस्य सर्वथा |
विवेकख्यातेः धर्ममेघः समाधिः ||
prasaṃkhyāne api akusīdasya sarvathā | vivekakhyāteḥ dharmameghaḥ samādhiḥ ||
prasakhyane api akusidasya sarvatha | vivekakhyate dharmamegha samadhi ||
29. Even when arriving at the right discriminating knowledge of the essences, he who gives up the fruits, unto him comes, as the result of perfect discrimination, the Samadhi called the cloud of virtue.
Verse #192
ततः |
क्लेशकर्मनिवृत्तिः ||
tataḥ | kleśakarmanivṛttiḥ ||
tata | klesakarmanivtti ||
30. From that comes cessation of pain and works.
Verse #193
तदा सर्वावरणमलापेतस्य ज्ञानस्य |
अनन्त्यात् ज्ञेयम् अल्पम् ||
tadā sarvāvaraṇamalāpetasya jñānasya | anantyāt jñeyam alpam ||
tada sarvavaranamalapetasya jnanasya | anantyat jneyam alpam ||
31. The knowledge, bereft of covering and impurities, becoming infinite, the knowable becomes small.
Verse #194
ततः कृतार्थानां परिणाम |
क्रम समाप्तिः गुणानाम् ||
tataḥ kṛtārthānāṃ pariṇāma | krama samāptiḥ guṇānām ||
tata ktarthana parinama | krama samapti gunanam ||
32. Then are finished the successive transformations of the qualities, they having attained the end.
Verse #195
क्षणप्रतियोगी |
परिणाम अपरान्तनिर्ग्राह्यः क्रमः ||
kṣaṇapratiyogī | pariṇāma aparāntanirgrāhyaḥ kramaḥ ||
ksanapratiyogi | parinama aparantanirgrahya krama ||
33. The changes that exist in relation to moments and which are perceived at the other end (at the end of a series) are succession.
Verse #196
पुरुषार्थशून्यानां |
गुणानां |
प्रतिप्रसवः |
कैवल्यं |
स्वरूपप्रतिष्ठा वा चितिशक्तिः इति ||
puruṣārthaśūnyānāṃ | guṇānāṃ | pratiprasavaḥ | kaivalyaṃ | svarūpapratiṣṭhā vā citiśaktiḥ iti ||
purusarthasunyana | gunana | pratiprasava | kaivalya | svarupapratistha va citisakti iti ||
34. The resolution in the inverse order of the qualities, bereft of any motive of action for the Purusha, is Kaivalya, or it is the establishment of the power of knowledge in its own nature.