Shanti Yoga Ashram - The Yoga Sutras of Patanjali

Ashram Yoga Sutras Translation
Note: chapter 3 line 22

Chapter 1
अथ योगानुशासनम् ॥१॥
atha yoga-anuśāsanam ॥1॥
Sanskrit Translation
अथ (atha) Now
योग (yoga) Union
अनुशासनं (anusaasanam) Teaching, exposition
Yoga in the here and now: an introduction to the study and practice of yoga.
योगश्चित्तवृत्तिनिरोधः ॥२॥
yogaś-citta-vr̥tti-nirodhaḥ॥2॥
योगस् (yogas) Union
चित्त (chitta) Consciousness
वृत्ति (Vritti) Patterns, movements
निरोधः (Nirodhah) Stilling, cessation
When you are in a state of yoga, all misconceptions (vrittis) that can exist in the mutable aspect
of human beings (chitta) disappear. ||2||
Yoga (yoga) [is] the calming [nirodha) of the movements (vr̥tti) in the field of awareness (citta).
तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥
tadādraṣṭuḥsvarūpe-'vasthānam ॥3॥
तदा (tada) Then
द्रष्टुः (drashtuh) Witness, pure awareness
स्वरूपे (Svarupe) Own essence, identity
वस्तनम् (Vasthanam) State of abiding
For finding our true self (drashtu) entails insight into our own nature. ||3||
With clarity within your perceptual space you (draṣṭr̥) can directly experience your true nature
(svarūpa).
वृत्ति सारूप्यमितरत्र ॥४॥
vr̥ttisārūpyam-itaratra॥4॥
वृत्ति (vritti) Patterns, movements (of the mind)
सारूप्यं (saarupyam) Identification, conformity
इतरत्र (itaratra) Otherwise
Lacking that, misconceptions (vritti) skew our perceptions. ||4||

The pre-existing thoughts and feelings (vr̥tti) in your inner perceptual space form the way you
perceive your environment and ultimately how you perceive yourself.
वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥
vr̥ttayaḥpañcatayyaḥkliṣṭākliṣṭāḥ॥5॥
वृत्तयः(vrittayah) Patterning, movements (of the mind)
पञ्चतय्यः (panchatayyah) Fivefold
क्लिष्ट (klista) Hurtful
अक्लिस्थः (aklistah) Benign
There are five types of misconceptions (vrittis), some of which are more agreeable than others: ||
5||
Five kinds of thoughts and feelings (vr̥tti) can inhabit your inner perceptual space. Sometimes
they are painful to you (kliṣṭa), sometimes pleasant (akliṣṭa).
प्रमाण विपर्यय विकल्प निद्रा स्मृतयः ॥६॥
pramāṇaviparyayavikalpanidrāsmr̥tayaḥ॥6॥
प्रमाण (pramana) Right perception
विर्पर्याय (viparyaya) Misperception, error
विकल्प (vikalpa) Conceptualization
निद्रा (nidra) Sleep
स्मृतयः (smritayah) Memory, remembering
insight, error, imaginings, deep sleep, and recollections.

Right perception (pramāṇa), distorted perception (viparyaya), mental constructions (viklapa),
mental dullness (nidrā) and memory (smr̥ti) are the five movements of the inner perceptual
space.
प्रत्यक्षानुमानाअगमाः प्रमाणानि ॥७॥
pratyakṣa-anumāna-āgamāḥpramāṇāni॥7॥
प्रत्यक्ष (pratyaksha) Perception, sensory input
अनुमान (anumana) Inference
अगमाः (agamah) Testimony from a teacher or traditional text
प्रमाणानि (pramanani) Accurate perception
Insight arises from direct perception, conclusions, or learning that are based on reliable sources. ||
7||
Direct sensory impressions (pratyakṣa), mental conclusions (anumāna) or things learned from
others (āgama) can project a truth (pramāṇa) within your inner perceptual space.
विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् ॥८॥
viparyayomithyā-jñānam-atadrūpapratiṣṭham॥8॥
विपर्ययो (viparyayo) Misperception, error
मिथ्य (mithya) False
ज्ञनम् (jnanam) Knowledge
अतद् (atad) Not that
रूप (rupa) Form
प्रतिष्तं (pratistham) Based on
Error arises from knowledge that is based on a false mental construct. ||8||
Distorted perception (vipraryaya) [is] false knowledge (mithyā-jñānam), it [is] not based on a
[true] form (rūpa).
Mislearning (mithyā-jñānam) or distorted observation (atad-rūpa) can project an interpretation
(viparyaya) in your inner perceptual space.
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥
śabda-jñāna-anupātīvastu-śūnyovikalpaḥ॥9॥
सब्द (sabda) Verbal, linguistic
ज्ञान (jnana) Knowledge
अनुपाति (anupaati) Following, relying upon
वस्तु (vastu) Object, substance
शून्यो (shunyo) Empty
विकल्पः (vikalpah) Conceptualization
Imaginings are engendered by word knowledge without regard for what actually exists in the real
world. ||9||
Mental construction (vikalpa) [is] following words or knowledge (śabda-jñāna) without a [true]
object (vastu-śūnya).
अभावप्रत्ययाअलम्बना तमोवृत्तिर्निद्र ॥१०॥
abhāva-pratyaya-ālambanātamo-vr̥ttir-nidra ॥10॥
अभाव (abhava) Non-existence, non-becoming
प्रत्यया (pratyaya) Perception, thought, intention, representation
अलम्बना (alambana) Resting on
तमो (tamo) Light in darkness
वृत्ति (vritti) Pattern, movement
Deep sleep is the absence of all impressions resulting from opacity in that which is mutable in
human beings (chitta). ||10||
Mental dullness (nidrā) [is] a movement [in your perceptual space (citta)], which [is] based on
the absence (abhāva) of impressions (pratyaya)x.
When all external sensory impressions (abhāva-pratyaya) come to a halt, a projection (vr̥tti) of
dullness (nidrā) is created in your inner perceptual space.
अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥
anu-bhūta-viṣaya-asaṁpramoṣaḥsmr̥tiḥ॥11॥
अनुभूत (anubhuta) Experienced
विषय (vishaya) Object (of experience), phenomenon
असंप्रमोषः (asampramosah) Not allowing to steal away
स्मृत्तिः (smrttih) Memory, remembering
Recollections are engendered by the past, insofar as the relevant experience has not been
eclipsed. ||11||
Memory (smr̥tti) [is a] not completely faded (asaṁpramoṣa) [previously] perceived object
(viṣaya)
If a projection does not completely fade (anubhūta-viṣayāsaṁpramiṣa), a memory (smr̥ti) arises
in your inner perceptual space.
अभ्यासवैराग्याअभ्यां तन्निरोधः ॥१२॥
abhyāsa-vairāgya-ābhyāṁ tan-nirodhaḥ॥12॥
अभ्यास (abhyasa) Practice, action, method
वैराग्या आभ्यां (vairaagyaa-abhyaam) Non-reaction, non-attachment, dispassion
तन् (tan) These
निरोधः (Nirodhah) Stilling, cessation, restriction
The state of yoga is attained via a balance between assiduousness (abhyasa) and imperturbability
(vairagya). ||12||
No matter what you do, do it with enthusiasm (abhyāsa) and serenity (vairāgya). This clears
(nirodha) your inner perceptual space and it comes to rest. You immerse yourself in a state of
yoga.
The calm (nidodha) [of the inner perceptual space (citta) arises] through practice (abhyāsa) and
detachment (vairagya).
तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥
tatrasthitauyatno-'bhyāsaḥ॥13॥
तत्र (tatra) In that
स्थितौ (sthitau) Stability, steadiness
यत्नो (yatno) Sustained effort
अभ्यासः (abhyaasah) Practice, action, method
Assiduousness means resolutely adhering to one’s practice of yoga. ||13||

Persistence (abhyāsa) [is] the effort (yatna) to remain (sthiti) there [in the calm of the inner
perceptual space].
स तु दीर्घकाल नैरन्तर्य सत्काराअदराअसेवितो दृढभूमिः ॥१४॥
satudīrghakālanairantaryasatkāra-ādara-āsevitodr̥ḍhabhūmiḥ॥14॥
Sanskrit Translation Sanskrit Translation
स (sa) This तु (and, moreover) And, moreover
दीर्घ (dirgha) Long काल (kaala) Time
नैरन्तर्य (nairantarya) Continuously सत्कारा (satkaaraa) Skillfully, right way
असेवित (asevita) Cultivated दृढ (drdha) Firmly
भूमिः (bhumih) Rooted, grounded
Success can definitely be achieved via sound and continuous practice over an extended period of
time, carried out in a serious and thoughtful manner. ||14||
This [persistence (abhyāsa) has] a truly strong foundation (dr̥ḍha-bhūmi), [and is practiced] over
a long time (dīrgha-kāla) uninterruptedly (nairantarya) and systematically (satkāra).
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णा वैराग्यम् ॥१५॥
dr̥ṣṭa-anuśravika-viṣaya-vitr̥ṣṇasyavaśīkāra-saṁjṇāvairāgyam॥15॥
दृष्ट (drshta) Seen, perceptible
अनुश्रविक (anushravika) Heard, learned
विषय (vishaya) Object
वितृष्णस्य (vitrishnasya) Without wanting or attachment
वशीकार (vashikaara) Mastery, willing something to happen
संज्णा (samjna) Comprehension
वैराग्यम् (vairagyam) Dispassion, non-reaction, non-attachment
Imperturbability results from a balance in the consciousness, and when the desire for all things
that we see or have heard of is extinguished. ||15||
तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥
tatparaṁpuruṣa-khyāteḥguṇa-vaitr̥ṣṇyam॥16॥
तत् (tat) This
परं (param) Ultimate, highest, purest
पुरुष (purusha) Pure consciousness, pure awareness
ख्यातेः (khyaateh) Clear seeing
गुण (guna) Fundamental quality of nature
वैतृष्ण्यं (vaitrishnyam) Without wanting or attachment
The highest state of imperturbability arises from the experience of the true self; in this state even
the basic elements of nature lose their power over us. || 16||
वितर्क विचाराअनन्दास्मितारुपानुगमात्संप्रज्ञातः ॥१७॥
vitarka-vicāra-ānanda-asmitā-rupa-anugamāt-saṁprajñātaḥ॥17॥
वितर्क (vitarka) Analytical thinking
विचारा (vicaaraa) Insight, reflection
आनन्द (ananda) Bliss, joy
अस्मिता (asmita) Sense of self, I-am-ness
अनुगमत् (anugamat) Going with, following, accompanying
संप्रज्ञातः (samprajnatah) Cognitive
This absolute knowledge is engendered incrementally by divination, experience, joy, and

ultimately the feeling of oneness. ||17||
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥
virāma-pratyaya-abhyāsa-pūrvaḥsaṁskāra-śeṣo-'nyaḥ॥18॥
विराम (virama) Cessation
प्रत्यया (pratyaya) Perception, thought, intention, representation
अभ्यास (abhyasa) Practice, action, method
पूर्वः (purvah) Earlier
संस्कार (samskara) Latent impressions
शेषो (shesho) Store, residuum
न्यः (nyah) Other
The other state of insight, which is based on persistent practice, arises when all perception has
been extinguished and only non-manifest impressions remain. ||18||
भवप्रत्ययो विदेहप्रकृ तिलयानम् ॥१९॥
bhava-pratyayovideha-prakr̥ti-layānam ॥19॥
भव (bhava) Being, becoming
प्रत्ययो (pratyayo) Perception, thought, intention, representation
विदेह (videha) Bodiless
प्रकृ ति (prakriti) Nature
लयानम् (layaanam) Clasped, merged
Some people are born with true insight, whereas others attain it via a divine body or oneness with
nature. ||19||
श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥
śraddhā-vīrya-smr̥tisamādhi-prajñā-pūrvakaitareṣām ॥20॥
श्रद्धा (sraddha) Faith
वीर्य (virya) Energy, vigor
स्मृत्ति (smritti) Memory, mindfulness
समाधि (Samadhi) Oneness, integration
प्रज्ञा (prajna) Wisdom
पूर्वक (purvaka) Preceded by
इतरेषाम् (itareshaam) Others
And then there are some for whom trust, determination, memory and divination lay the
groundwork for insight. ||20||
तीव्रसंवेगानामासन्नः ॥२१॥
tīvra-saṁvegānām-āsannaḥ॥21॥
तीव्र (tivra) Extremely
संवेगानाम (samvegaanaam) Intense, vehement
आसन्नः (asannah) Near
The goal is achieved through intensive practice. ||21||
मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥
mr̥du-madhya-adhimātratvāt-tato'piviśeṣaḥ ॥22॥
मृदु (mridu) Mild
मध्य (madhya) Moderate
अदिमात्रत्वत (adhimaatratvat) Extreme, intense
ततो (tato) Therefore, from these
पिवि (pivi) Also
शेषः (sheshah) Difference, distinction
This practice can be light, moderate or intensive. ||22||
ईश्वरप्रणिधानाद्वा ॥२३॥
īśvara-praṇidhānād-vā ॥23॥
ईश्वर (isvara) Divine ideal of pure awareness
प्रणिधनाद (pranidhanad) Surrender, dedication, application, alignment
वा (va) Or
The goal can also be attained via submission to the concept of an ideal being (ishvara). ||24||
क्ले श कर्म विपाकाअशयैःअपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥

kleśa karma vipāka-āśayaiḥ-aparāmr̥ṣṭaḥpuruṣa-viśeṣaīśvaraḥ॥24॥
क्ले श (klesha) Cause of suffering, corruption, hindrance, poison
कर्म (karma) Action
विपाक (vipaka) Ripening, fruitation
अशयैः (ashayaih) Store, residuum
अपरामृष्टः (aparamrishtah) Untouched
पुरुष (purusha) Pure awareness, consciousness
विशेष (vishesha) Difference, distinction
ईश्वरः (ishvarah) Divine ideal of pure awareness
Ishavara is a special being that is unaffected by the obstacles of the spiritual aspirant (klesha),
specific actions and consequences (karma), or recollections or desires. ||24||
तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥
tatraniratiśayaṁsarvajña-bījam॥25॥
तत्र (tatra) There, in that
निरतिशयं (niratisayam) Incomparable, unsurpassed
सर्व (sarva) All
ज्ञ (jna) Knowing
बीजम् (bijam) Seed
Ishavara is unmatched and is the source of all knowledge. ||25||
स एष पूर्वेषामपिगुरुः कालेनानवच्छेदात् ॥२६॥
saeṣapūrveṣām-api-guruḥkālena-anavacchedāt ॥26॥
स (sa) This, that
पूर्वेषाम (purveshaam) Earlier
अपि (api) Also
गुरुः (guruh) Teacher, who leads you to the light
कालेन (kaalena) By time, temporarily
अनवच्चेदत् (anavacchedat) Unbounded, continuous
Ishvara is each and every one, and is even the teacher of the first ones; he is unaffected by time ||
26||
तस्य वाचकः प्रणवः ॥२७॥
tasyavācakaḥpraṇavaḥ॥27॥
तस्य (tasya) Of this, that
वाचकः (vacakah) Signifying
प्रणवः (pranavah) The syllable pronounced ‘Om’
OM is a symbol for ishvara. ||27||
तज्जपः तदर्थभावनम् ॥२८॥
taj-japaḥ tad-artha-bhāvanam॥28॥
तज् (taj) That
जपः (japah) Repetition, intonation
तद् (tad) It is, that
अर्थ (artha) Meaning, purpose
भावनम् (bhavanam) Realizing, becoming
Repetition of OM (with this meaning) leads to contemplation. ||28||
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च ॥२९॥
tataḥpratyak-cetana-adhigamo-'py-antarāya-abhavaś-ca ॥29॥
ततः (tatah) Therefore, from these
प्रत्यक् (pratyak) Inwards
चेतन (cetana) Consciousness
अधिगमो (adhigamo) Attainment
अन्तराय (antaraya) Obstacle
अभवस् (abhavas) Disappearance
च (ca) And
Through this practice, the immutable self is revealed and all obstacles (antaraya) are removed. ||
29||
व्याधि स्त्यान संशय प्रमादाअलस्याविरति भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपाः ते अन्तरायाः ॥३०॥

vyādhistyānasaṁśayapramāda-ālasya-aviratibhrāntidarśana-alabdha-bhūmikatva-
anavasthitatvānicitta-vikṣepāḥteantarāyāḥ॥30॥
व्याधि (vyadhi) Sickness
स्त्यान (styaana) Apathy
संशय (doubt) Doubt
प्रमाद (pramaada) Carelessness
आलस्य (alasya) Laziness
अविरति (avirati) Sexual indulgence
भ्रान्ति (bhranti) False
दर्शन् (darshan) Vision, perspective
अलब्ध (alabdha) Failing to attain
भुमिकत्वा (bhumikatva) Developmental stages
अनवस्थितत्वानि (anuvasthitatvani) Inconstancy, instability
विक्षेपः (viskhepah) Distraction, stirring up
ते (te) These
अन्तरायाः (antarayah) Obstacles
These obstacles (antaraya) (illness; inertia; doubt; neglect; sloth; desire; blindness; a lack of
goals; irresoluteness) obscure that which is immutable in human beings (chitta). ||30||
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेप सहभुवः ॥३१॥
duḥkha-daurmanasya-aṅgamejayatva-śvāsapraśvāsāḥvikṣepasahabhuvaḥ॥31॥
दुःख (dhuhka) Distress, pain, suffering
दौर्मनस्य (daumarnasya) Depression
अङ्गम् (angam) Limb
एजयत्व (ejayatva) Trembling
श्वास (svasa) Disturbed inhalation
प्रश्वासाः (prashvasah) Disturbed exhalation
विषेप (vikshepa) Distraction, stirring up
सहभुवः (sahabhuvah) Accompanying
Suffering, depression, nervousness, and agitated breathing are signs of this lack of clarity. ||31||
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥३२॥
tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ॥32॥
तत् (tat) That, these
प्रतिषेध (pratisheda) Subdue, ward off
अर्थम् (artham) Meaning, purpose, approach
एक (eka) One
तत्त्व (tattva) Thusness, elemental quality, principle
अभ्यासः (abhyasah) Practice, action, method
He who practices assiduously overcomes these obstacles. ||32||
मैत्री करुणा मुदितोपेक्षाणांसुखदुःख पुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥३३॥
maitrīkaruṇāmudito-pekṣāṇāṁ-sukha-duḥkhapuṇya-apuṇya-viṣayāṇāṁbhāvanātaḥcitta-
prasādanam॥33॥
मैत्री (maitri) Friendliness
करुणा (karunaa) Compassion
मुदित (mudita) Delight
एपेक्षाणां (epekshanam) Equanimity
सुख (sukha) Happiness
दुःख (duhkha) Suffering
पुण्य (punya) Good
अपुण्य (apunya) Evil
विषयाणां (vishayanam) Object (of experience)
भावनातः (bhavanatah) Radiating, projecting
प्रसादनम् (prasadanam) Calming, tranquilizing, clarification
All that is mutable in human beings (chitta) is harmonized through the cultivation of love
(maitri), helpfulness (karuna), conviviality (mudita) and imperturbability (upeksha) in situations
that are happy, painful, successful or unfortunate. ||33||
प्रच्छर्दनविधारणाअभ्यां वा प्राणस्य ॥३४॥
pracchardana-vidhāraṇa-ābhyāṁvāprāṇasya॥34॥
प्रच्छर्दन (pracchardana) Exhalation, expulsion
विधारणा अभ्यं (vidharanabhyam) Pause, retention
वा (vaa) Or
प्राणस्य (pranasya) Breath, life-force
The goal can be attained through breathing exercises involving holding your breath before
exhaling. ||34||
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी ॥३५॥
viṣayavatīvāpravr̥tti-rutpannāmanasaḥsthitinibandhinī ॥35॥
विषय (vishaya) Object (of experience)
वाति (vati) Having
वा (vaa) Or
प्रवृत्ति (pravritti) Arising of activity
रुत्पन्ना (rutpanna) Arisen, produced
मनसः (manasah) Mind
स्थिति (sthiti) Stability, steadiness
निबन्धिनी (nibandhini) Holds
- Or by contemplating things and impressions, which promotes mental stability and consolidation
||35||
विशोका वा ज्योतिष्मती ॥३६॥
viśokāvājyotiṣmatī॥36॥
विशोका (vishokaa) Free of sorrow
वा (vaa) Or
ज्योतिष्मती (jyotismati) Luminous
Or by contemplating the inner light that is free of suffering. ||36||
वीतराग विषयम् वा चित्तम् ॥३७॥

vītarāgaviṣayamvācittam॥37॥
वित (vita) Free from, without
राग (raga) Desire, passion, attachment
विषयम् (vishayam) Object (of experience)
वा (vaa) Or
चित्तम् (chittam) Consciousness
Or if what is mutable in human beings (chitta) is no longer the handmaiden of desire. ||37||
स्वप्ननिद्रा ज्ञानाअलम्बनम् वा ॥३८॥
svapna-nidrājñāna-ālambanamvā॥38॥
स्वप्न (svapna) Dream
ज्ञाना (jnana) Knowledge
अलम्बनम् (alambanam) Resting
वा (vaa) Or
Or through knowledge that is derived from a nocturnal dream. ||38||
यथाअभिमतध्यानाद्वा ॥३९॥
yathā-abhimata-dhyānād-vā॥39॥
यथा (yatya) As
अभिमत (abhimata) Desired
ध्यानात् (dhyanat) Meditative absorbtion
वा (vaa) Or
Or through contemplation (dhyana) of love. ||39||
परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥४०॥
paramāṇuparama-mahattva-anto-'syavaśīkāraḥ॥40॥
परम (parama) Ultimate, highest, purest
अणु (anu) Minute, infinitesimal
महत्त्व (mahattva) Greatness, magnitude
अन्त (anta) Extending from…to…
अस्य (asya) His
वशीकारः (vashikarah) Mastery
A person who attains this goal has mastery over everything, from the smallest atom to the entire
universe. ||40||
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥४१॥
kṣīṇa-vr̥tter-abhijātasy-evamaṇer-grahītr̥-grahaṇa-grāhyeṣutatstha-tadañjanatāsamāpattiḥ॥41॥
क्षीण (kshina) Dwindled, decreased
वृत्तिर् (vrittir) Patters, movements
अभिजातस्य (abijatasya) Faultless, transparent
एव (eva) Like
मणेर (maner) Jewel
ग्रहितृ (grahitri) One who grasps, perceiver
ग्रहण (grahana) Grasping, perceiving
ग्राह्येषु (grahyeshu) Grasped, object of perception
तत् (tat) That
स्थ (stha) Abide
अञ्जनता (anjanata) Saturation, taking the form of something else
समापत्तिः (samapattih) Coalescence, contemplation
Once the misconceptions (vritti) have been minimized, everything that is mutable in human
beings (chitta) becomes as clear as a diamond, and perceptions, the perceived, and perceiver are
melded with each other. - One builds on and colors the other. This is enlightenment (samapatti).
||41||
तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥४२॥
tatraśabdārtha-jñāna-vikalpaiḥsaṁkīrṇāsavitarkāsamāpattiḥ॥42॥
शब्द (sabda) Verbal, linguistic
अर्थ (artha) Meaning purpose
विकल्पैः (vikalpaih) Conceptualization
संकीर्णा (samkirna) Intermingled
सवितर्का (savitarka) Thought
समापत्तिः (samapattih) Coalescence, unified contemplation
In conjunction with word and object knowledge, or imagination, this state is savitarkasamapatti.
||42||
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥
smr̥ti-pariśuddhausvarūpa-śūnyeva-arthamātra-nirbhāsānirvitarkā॥43॥
स्मृति (smriti) Memory, mindfulness
परिशुद्धौ (parisuddhau) Wiping clean, purification
स्वरूप (svarupa) Own form, identity
शून्य (shunya) Empty
एव (eva) Like
मात्र (matra) Only
निर्भासा (nirbasa) Shining
निर्वितर्का (nirvitarka) Beyond thought
Once all previous impressions (smriti) have been purged and one’s own nature is clearly
perceptible, then only the object of contemplation emanates light. This is nirvitarkasamapatti. ||
43||
एतयैव सविचारा निर्विचारा च सूक्ष्मविषय व्याख्याता ॥४४॥
etayaivasavicārānirvicārā ca sūkṣma-viṣayavyākhyātā॥44॥
एतय (etaya) By this
एव (eva) Like, thus
सविचारा (savicara) Reflecting
निर्विचारा (nirvicara) Not reflecting
विचारा (vicara) Object of experience
सूक्ष्म (sukshma) Subtle phenomenon
विषय (visaya) Object (of experience)
व्याख्याता (vyakhyata) Described, explained
If the object of concentration is of a subtle nature, these two described states are known as
savichraara and nirvicharasamapatti. ||44||
सूक्ष्मविषयत्वम्चालिण्ग पर्यवसानम् ॥४५॥
sūkṣma-viṣayatvam-ca-aliṇgaparyavasānam॥45॥
सूक्ष्म (sukshma) Subtle
विषयत्वं (vishayatvam) The thus-ness of an object, the thing itself
च (ca) And
अलिण्ग (alinga) Without form
पर्यवसानम् (paryavasanam) Ending, terminating
An object can be subtle to the point of indefinability. ||46||
ता एव सबीजस्समाधिः ॥४६॥
tāevasabījas-samādhiḥ॥46॥
ता (ta) These
एव (eva) Only, also
सबिजस् (sabijas) With seed
समाधिः (samadhih) Oneness, integration
All of these states of consciousness are called sabijasamadhi. ||46||
निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥४७॥
nirvicāra-vaiśāradye-'dhyātma-prasādaḥ॥47॥
निर्विचार (nirvicara) Nor reflecting
वैशारद्ये (vaisaradye) Lucidity, purity
अध्यात्म (adhyatma) The innermost self
प्रसादः (prasadah) Calming, pacification, clarification
If you regularly experience the clearest of the four aforementioned states known as
nirvicharasamapatti, then you are about to experience a state of absolute clarity. ||47||
ऋतंभरा तत्र प्रज्ञा ॥४८॥
r̥taṁbharātatraprajñā॥48॥
ऋतं (rtam) Truth
भरा (bhara) Bearing
तत्र (tatra) In that
प्रज्ञा (prajna) Wisdom
Then consciousness will be filled with truth. ||48||
श्रुतानुमानप्रज्ञाअभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥
śruta-anumāna-prajñā-abhyām-anya-viṣayāviśeṣa-arthatvāt॥49॥
श्रुत (sruta) What has been heard, teachings
अनुमान (anumana) Inference
ज्ञाअभ्यम् (prajnabhyam) Wisdom
अन्य (anya) Other
विषया (visaya) Object
अर्थत्वत् (arthatvat) Function, role
Consciousness is characterized by a special relationship to the object. This relationship exceeds

the bounds of knowledge that is received and followed. ||49||
तज्जस्संस्कारोऽन्यसंस्कार प्रतिबन्धी ॥५०॥
tajjas-saṁskāro-'nya-saṁskārapratibandhī॥50॥
तज्जस् (tajjas) That what is born of
प्रतिबन्धी (pratibandhi) Prevents, obstructs
This experience gives rise to an impression (samskara) that supplants other impressions
(samskara). ||50||
तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥५१॥
tasyāpinirodhesarva-nirodhān-nirbījaḥsamādhiḥ॥51॥
तस्य (tasya) Of this
निरोधे (nirodhe) Stilling, cessation, restriction
निर्बीजः (nirbijah) Seedless
समाधिः (samadhi) Oneness, integration, harmony
Nirbiijasamadhi is attained once even these impressions have become tranquil and when
everything has become tranquil. ||51||
Chapter 2
तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥१॥

tapaḥ svādhyāy-eśvarapraṇidhānāni kriyā-yogaḥ ॥1॥
तपः (tapa) Heat, austerity, intensity of discipline
स्वाध्याय (svadhyaya) Self-study
एस्वर (esvara) Divine ideal of pure awareness
प्रणिधानानि (pranidhanani) Dedication, application, alignment
क्रिय (kriya) Action
योगः (yoga) Union
Practice characterized by rigor and vigilance toward itself, without attachment to the outcome, is
known as kriya yoga. ||1||
समाधिभावनार्थः क्ले श तनूकरणार्थश्च ॥२॥

samādhi-bhāvana-arthaḥ kleśa tanū-karaṇa-arthaś-ca ॥2॥
समाधि (samadhi) Oneness, harmony
भावन (bhavana) Realizing, becoming
अर्थः (artha) Meaning, purpose
क्ले श (klesha) Cause of suffering, hindrance
तनू (tanu) Slender, weak
करण (karana) Making
अर्थस् (arthas) Meaning, purpose
च (ca) And
If your practice is aligned with your goal (samadhi), the obstacles along your spiritual path
(klesha) will disappear and ultimately you will reach your goal. ||2||
अविद्याअस्मितारागद्वेषाभिनिवेशः क्ले शाः ॥३॥

avidyā-asmitā-rāga-dveṣa-abhiniveśaḥ kleśāḥ ॥3॥
अविद्या (avidya) Lack of wisdom, not seeing things as they are
अस्मिता (asmita) The sense of ‘I’, egoism
राग (raga) Desire, passion, attachment
द्वेष (dvesa) Aversion
अभिनिवेशः (abhinivesah) Clinging to life, self-perservation
क्ले शाः (kleshah) Cause of suffering, corruption, hindrance
The obstacles along the spiritual path (klesha) are as follows: a lack of insight (avidya);
identification with the mutable (asmita); the belief that happiness (raga) or unhappiness (dvesha)
result from outer circumstances; deep seated anxiety (abinivesha). ||3||
अविद्या क्षेत्रमुत्तरेषाम् प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥४॥

avidyā kṣetram-uttareṣām prasupta-tanu-vicchinn-odārāṇām ॥4॥
अविद्या (avidya) Lack of wisdom, not seeing things as they are
क्षेत्रम् (kshetram) Field
उत्तरेषां (uttaresham) Other, following
प्रसुप्त (prasupta) Dormant
तनु (tanu) Thin
विच्छिन्न (vicchinna) Interrupted, intercepted
उदाराणाम् (udaranam) Activated, aroused
A lack of insight (avidya) is the source of most kleshas (obstacles) and can be latent, incipient,
full fledged or overwhelming. ||4||
अनित्याअशुचिदुःखानात्मसु नित्यशुचिसुखाअत्मख्यातिरविद्या ॥५॥

anityā-aśuci-duḥkha-anātmasu nitya-śuci-sukha-ātmakhyātir-avidyā ॥5॥
अनित्या (anitya) Impermanent
अशुचि (asuci) Impure
दुःख (duhkha) Distress, pain, suffering
अनात्मसु (anatmasu) Not self
नित्य (nitya) Permanent
शुचि (suci) Pure
सुखा (sukha) Happiness
अत्म (atma) Self
ख्यातिर् (khyatir) Seeing
अविद्या (avidya) Lack of wisdom
A combination of the eternal and transitory, purity and impurity, joy and suffering, or the
mutable and immutable in human beings are all referred to as a lack of insight (avidya). ||5||
दृग्दर्शनशक्त्योरेकात्मतैवास्मिता ॥६॥
dr̥g-darśana-śaktyor-ekātmata-iva-asmitā ॥6॥
दृग् (drig) Pure awareness, witness
दर्शन (darshana) Vision, perspective
शक्त्योर् (saktyor) Power
एक (eka) One
आत्मत (atmata) Selfhood
एव (eva) Like, thus, as it were
अस्मित (asmita) The sense of ‘I’, egoism
Confusing the immutable core with the transient shell is referred to as identification with the
mutable (asmita). ||6||
सुखानुशयी रागः ॥७॥

sukha-anuśayī rāgaḥ ॥7॥
अनुशायि (anushayi) Following
रागः (ragah) Wanting, desire, passion, attachment
The presumption that happiness depends on external circumstances is referred to as desire (raga).
||7||
दुःखानुशयी द्वेषः ॥८॥

duḥkha-anuśayī dveṣaḥ ॥8॥
दुःख (duhkha) Distress, pain, duffering
अनुशायि (anushayi) Following
द्वेषः (dvesah) Aversion
The notion that pain and suffering are caused by external circumstances is referred to as aversion
(dvesha). ||8||
स्वरस्वाहि विदुषोऽपि समारूढोऽभिनिवेशः ॥९॥

svarasvāhi viduṣo-'pi samārūḍho-'bhiniveśaḥ ॥9॥
स्व (sva) Own
रस (rasa) Taste
वाहि (vahi) Flowing
विदुषो (viduso) Sage, wise person
अपि (api) Also, even
समा (sama) Thus
रूढो (rudho) Rooted
अभिनिवेशः Anxiety, self-perservation
Anxiety (abhinivesha) arises spontaneously and can even dominate your entire existence. ||9||
ते प्रतिप्रसवहेयाः सूक्ष्माः ॥१०॥

te pratiprasava-heyāḥ sūkṣmāḥ ॥10॥
ते (te) These
प्रति (prati) With regard to, toward
प्रसव (prasava) Flow, motion, creation
हेयाः (heyah) Overcome,overwhelmed
सूक्ष्माः (sukshmah) Subtle
This burden (klesha) should be nipped in the bud. || 10||
ध्यान हेयाः तद्वृत्तयः ॥११॥
dhyāna heyāḥ tad-vr̥ttayaḥ ॥11॥
ध्यान (dhyana) Meditative absorption
हेयाः (heyah) Overcome, overwhelmed
तद् (tat) That, these
वृत्तयः (vrittayah) Patterns, movements
Medidating (dhyana) on that which we wish to overcome eliminates such misconceptions that
arise from human mutability (vritti). ||11|
क्ले शमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः ॥१२॥
kleśa-mūlaḥ karma-aśayo dr̥ṣṭa-adr̥ṣṭa-janma-vedanīyaḥ ॥12॥
मूलः (moola) Root
कर्मा (karma) Action
अशयो (ashayo) Store, residuum
दृष्ट (drista) Seen
अदृष्ट (adrista) Unseen
जन्म (janma) Birth
वेदनीयः (vedaniyah) To be experienced
Obstacles (kleshas) are the breeding ground for tendencies that give rise to actions and the
consequences (karma) thereof. Such obstacles are experienced as visible or invisible obstacles. ||
12||
सति मूले तद्विपाको जात्यायुर्भोगाः ॥१३॥

sati mūle tad-vipāko jāty-āyur-bhogāḥ ॥13॥
सति (sati) Existing
मूले (mule) Root
तद् (tad) This, that
विपाको (vipako) Ripening, fruitation
जत्य् (jaty) Birth
आयुर् (ayur) Span of life
भोगः (bhogah) Experience, enjoyment
The outcome of these circumstances is manifested by a person’s station in life, longevity, and the
extent to which they achieve happiness. ||13||
ते ह्लाद परितापफलाः पुण्यापुण्यहेतुत्वात् ॥१४॥
te hlāda paritāpa-phalāḥ puṇya-apuṇya-hetutvāt ॥14॥
ते (te) They, these
ह्लाद (hlada) Delight
परिताप (paritapa) Anguish
फलाः (phalah) Fruit
पुण्य (punya) Good, virtuous
अपुण्य (apunya) Bad, evil
हेतुत्वात् (hetutvat) Causality
The outcome of an action is felicitous or infelicitous depending on whether the foundation is

successful or unsuccessful. ||14||
परिणाम ताप संस्कार दुःखैः गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः ॥१५॥
pariṇāma tāpa saṁskāra duḥkhaiḥ guṇa-vr̥tti-virodhācca duḥkham-eva sarvaṁ vivekinaḥ ॥15॥
परिणाम (parinama) Transformation
ताप (tapa) Anguish
दुःखैः (duhkhaih) Pain, suffering
वृत्ति (vritti) Patterns, movements
विरोधाच्च Conflict, opposition
दुःखम् (duhkham) Pain, suffering, corruption
एव (eva) Thus
सर्वं (sarvam) All
विवेकिनः (vivekinah) A person of discrimination
Suffering is caused by change in the outside world, as well as impressions, desires (samsakra),
misconceptions (vritti) and conflict. Suffering is omnipresent for those who have the capacity to
differentiate. ||15||
हेयं दुःखमनागतम् ॥१६॥

heyaṁ duḥkham-anāgatam ॥16॥
हेयं (heyam) Overcome, overwhelmed
दुःखम् (duhkham) Pain, distress, suffering
अनागतम् (anagatam) Future
But future suffering can be avoided. ||16||
द्रष्टृदृश्ययोः संयोगो हेयहेतुः ॥१७॥
draṣṭr̥-dr̥śyayoḥ saṁyogo heyahetuḥ ॥17॥
द्रष्टृ (drastri) Witness, seer, pure awareness
दृश्ययोः (drisyayoh) What is seen
संयोगो (samyogo) Union, coupling
हेय (heya) Overcome, overwhelmed
हेतुः (hetuh) Cause
For identificaiton of the true self (drashtu) with that which is mutable is the cause of suffering. ||
17||
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियाअत्मकं भोगापवर्गार्थं दृश्यम् ॥१८॥
prakāśa-kriyā-sthiti-śīlaṁ bhūtendriya-ātmakaṁ bhoga-apavarga-arthaṁ dr̥śyam ॥18॥
प्रकाश (prakash) Light, brightness
क्रिया (kriya) Action
स्थिति (sthiti) Stability, steadiness
शीलं (silam) Character
भूत (bhuta) Element
इन्द्रिय (indriya) Sensory apparatus
अत्मकं (atmakam) Self, essence
भोग (bhoga) Experience, enjoyment
अपवर्ग (apavarga) Emancipation, liberation
अर्थं (artham) Meaning, essence
दृश्यम् (drisyam) What is seen
Objects and situations in the physical world can be characterized by purity (sattva), unrest
(rajas), or inertia (tamas); they are physical or etheric and result in short term pleasure or long
term redemption ||18||
विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥१९॥
viśeṣa-aviśeṣa-liṅga-mātra-aliṅgāni guṇaparvāṇi ॥19॥
अविशेष (avishesha) Indistinct
लिङ्ग (linga) Mark, characteristic
अलिङ्गानि (alingani) Undifferentiated, without marks
पर्वाणि (parvani) Level, state
Physical objects exhibit the following states: determinable; unspecific; symbolic; beyond
symbols ||19||
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ॥२०॥
draṣṭā dr̥śimātraḥ śuddho-'pi pratyaya-anupaśyaḥ ॥20॥
द्रष्टा (drasta) Pure awareness, witness
दृशिमात्रः (drishimatrah) The only (one) that is seeing
शुद्धो (shuddho) Pure
अपि (api) Also, although
प्रत्यय (pratyaya) Perception, thought, intention
अनुपश्यः (anupasyah) To behold
Only the true self (drashtu) sees; it is immutable, although seeing is based on accurate
perception. ||20||
तदर्थ एव दृश्यस्याअत्मा ॥२१॥
tadartha eva dr̥śyasya-ātmā ॥21॥
तद् (tad) It’s, that
एव (eva) Thus
दृश्यस्या (drisyasya) Of what is seen
अत्मा (atma) Self, essence
Physical objects can only be deemed to such if perceived by the true self (atma) ||21||
कृ तार्थं प्रतिनष्टंअप्यनष्टं तदन्य साधारणत्वात् ॥२२॥
kr̥tārthaṁ pratinaṣṭaṁ-apy-anaṣṭaṁ tadanya sādhāraṇatvāt ॥22॥
कृ त (krita) Done, accomplished
अर्थं (artham) Meaning, purpose
प्रति (prati) With regard to, toward
नष्टं (nashtam) Ceased
अनष्टं (anashtam) Not ceased
तद् (tad) That, it’s
साधारणत्वात् (sadharanatvat) Common experience
Once an object has fulfilled its purpose, it does not disappear but instead remains in existence as
such for others; for the object is valid for all. ||22||
स्वस्वामिशक्त्योः स्वरूपोप्लब्धिहेतुः संयोगः ॥२३॥

svasvāmi-śaktyoḥ svarūp-oplabdhi-hetuḥ saṁyogaḥ ॥23॥
स्व (sva) Own
स्वामि (svami) Owner
शक्त्योः (shaktyoh) Power
उप्लब्दि (uplabdi) Acquisition
हेतुः (hetuh) Cause, reason
संयोगः (samyoga) Union
The sole purpose of linking the mutable with the extant is to recognize the true enduring form. ||
23||
तस्य हेतुरविद्या ॥२४॥

tasya hetur-avidyā ॥24॥
हेतु (hetuh) Cause, reason
अविद्या (avidya) Lack of wisdom
The root cause of identification with the mutable is a lack of insight (avidya). ||24||
तदभाबात्संयोगाभावो हानं तद्दृशेः कै वल्यम् ॥२५॥
tad-abhābāt-saṁyoga-abhāvo hānaṁ taddr̥śeḥ kaivalyam ॥25॥
तद (tad) It is, that
अभाबत (abhabat) Non-existence, non-becoming, disappearance
संयोग (samyoga) Union
अभावो (abhavo) Non-existence, non-becoming, disappearance
हानं (hanam) Cessation
दृशेः (drisheh) Seeing
कै वल्यम् (kaivalyam) Emancipation, isolation of pure awareness
When a lack of insight (avidya) disappears, this identification likewise disappears. Once this
identification has completely disappeared, liberation (kaivalya) of the true self (drashtu) has
occurred. ||25||
विवेकख्यातिरविप्लवा हानोपायः ॥२६॥

viveka-khyātir-aviplavā hānopāyaḥ ॥26॥
विवेक (viveka) Discrimination
ख्यातिर् (khyatir) Seeing
अविप्लवा (aviplava) Continuous, uninterrupted
हानो (hano) Cessation
उपायः (upaayah) Means
The capacity to make distinctions (viveka) and uninterrupted insight are the path to this goal. ||
26||
तस्य सप्तधा प्रान्तभूमिः प्रज्ञ ॥२७॥

tasya saptadhā prānta-bhūmiḥ prajña ॥27॥
सप्तधा (saptadha) sevenfoldt
प्रान्त (pranta) Last
भूमिः (bhumih) Stage, level
प्रज्ञ (prajna) Wisdom
This path to insight has seven steps. ||27||
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः ॥२८॥

yoga-aṅga-anuṣṭhānād-aśuddhi-kṣaye jñāna-dīptir-āviveka-khyāteḥ ॥28॥
योग (yoga) Union
अङ्ग (anga) Limb
अनुष्टानाद् (anushtanad) Performance, practice
अशुद्धि (ashuddhi) Impurity
क्षये (kshaye) Decreasing
दिप्तिर् (diptir) Radiance
अ (a) Extending to
ख्यातेः (khyateh) Seeing
Through practice of these limbs of yoga, impurity is overcome and wisdom and an enduring
capacity to make disinctions are achieved. ||28||
यम नियमाअसन प्राणायाम प्रत्याहार धारणा ध्यान समाधयोऽष्टावङ्गानि ॥२९॥

yama niyama-āsana prāṇāyāma pratyāhāra dhāraṇā dhyāna samādhayo-'ṣṭāvaṅgāni ॥29॥
यम (yama) External discipline
नियमा (niyama) Internal discipline
असन (asana) Posture
प्राणायाम (pranayama) Breath regulation
प्रत्याहार (pratyahara) Withdrawal of the senses
धारणा (dharana) Concentration
समाधयो (samadhyayo) Oneness, harmony
ष्टावङ्गानि (stavangani) Eight limbs
The limbs of the eight-fold path are as follows: respect for others (yama) and yourself (niyama);
harmony with your body (asana), your energy (pranayama), your thoughts (dharana), and your
emotions (pratyahara); contemplation (dhyana); ecstasy (samadhi). ||29||
अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः ॥३०॥

ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ ॥30॥
अहिंसा (ahimsa) Non-violence
सत्य (satya) Truthfulness, truth
अस्तेय (asteya) Not stealing
ब्रह्मचर्या (brahmacharya) Celibacy, impeccable conduct
अपरिग्रहः (aparigrahah) Not being acquisitive
यमाः (yamah) External discipline
Respect for others (yama) is based on non-violence (ahimsa); truthfulness (satya); not stealing
(asteya); non-covetousness (aparigraha); and acting with an awareness of higher ideals (brahma-
charya). ||30||
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमामहाव्रतम् ॥३१॥

jāti-deśa-kāla-samaya-anavacchinnāḥ sārvabhaumā-mahāvratam ॥31॥
जाति (jati) Birth, rank
देश (desha) Place
काल (kala) Time
समय (samaya) Circumstance
अनवच्छिन्नाः (anavacchinah) Unlimited, irrespective of
सार्व (sarva) All
भौमा (bhauma) At a level
महा (maha) Great
व्रतम् (vratam) Vow, commitment
Showing respect for others without regard for social station, or for place, time, or circumstance
in all spheres of this respect is a great virtue. ||31||
शौच संतोष तपः स्वाध्यायेश्वरप्रणिधानानि नियमाः ॥३२॥

śauca saṁtoṣa tapaḥ svādhyāy-eśvarapraṇidhānāni niyamāḥ ॥32॥
शौच (shauca) Purity
संतोष (santosha) Contentment
तपः (tapah) Heat
स्वाध्याय (svadhyaya) Self study
प्रणिधानानि (pranidhanani) Surrender, dedication, application, alignment
नियमाः (niyamah) Internal discipline
Cleanliness (shaucha), contentment (santosha), self-discipline (tapas), learning from yourself

(svadhyaya) and accepting your fate (iishvara-pranidhana) automatically translate into the
practice of respect (niyama). ||32||
वितर्क बाधने प्रतिप्रक्षभावनम् ॥३३॥

vitarka-bādhane pratiprakṣa-bhāvanam ॥33॥
वितर्क (vitarka) Analytical thinking, unwholesome thoughts
बाधने (badhane) Repelling
प्रतिप्रक्ष (pratipaksha) Opposite
Uncertainty concerning implementation can be overcome via orientation with the reverse. ||33||
वितर्का हिंसादयः कृ तकारितानुमोदिता लोभक्रोधमोहाअपूर्वका मृदुमध्य अधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिप्रक्षभावनम् ॥३४॥
vitarkā hiṁsādayaḥ kr̥ta-kārita-anumoditā lobha-krodha-moha-āpūrvakā mr̥du-madhya
adhimātrā duḥkha-ajñāna-ananta-phalā iti pratiprakṣa-bhāvanam ॥34॥
वितर्का (vitarka) Analytical thinking
हिंसादयः (himsa-adayai) Harming et cetera
कृ त (krita) Done, accomplished
कारित (karita) Caused to be done, instigated
अनुमोदिता (anumodita) Approved
लोभ (lobha) Greed
क्रोध (krodha) Anger
मोहा (moha) Delusion
अपूर्वका (apurvaka) Preceded by
मृदु (mridu) Mild
मध्य (madhya) Moderate
अधिमात्रा (adhimatra) Extreme, intense
दुःख (duhkha) Pain, suffering
अज्ञान (ajnana) Ignorance
अनन्त (ananta) Endless, boundless
फला (phala) Fruit
इति (iti) Thus
प्रतिप्रक्ष (pratipraksha) Opposite
Violent thoughts (himsa) induce unending suffering and ignorance. In such cases, it makes no
difference whether you’re the perpetrator, the person who gives the orders, or the instigator; or
whether the thoughts are provoked by greed, anger, or delusion; or whether small, medium or
large scale action is involved. This is why orienting yourself toward the reverse is helpful. ||34||
अहिंसाप्रतिष्ठायं तत्सन्निधौ वैरत्याघः ॥३५॥

ahiṁsā-pratiṣṭhāyaṁ tat-sannidhau vairatyāghaḥ ॥35॥
अहिंस (ahimsa) Non-violence
प्रतिष्ठायं (pratisthayam) Based on, grounded in
सन्निधौ (sannidhau) Presence
वैर (vaira) Hostility
त्याघः (tyagah) Abandonment
Once a condition of durable non-violence (ahimsa) has been established, all enmity will be
abandoned in your environs. ||35||
सत्यप्रतिष्थायं क्रियाफलाअश्रयत्वम् ॥३६॥

satya-pratiṣthāyaṁ kriyā-phala-āśrayatvam ॥36॥
सत्य (satya) Truthfulness, truth
प्रतिष्थायं (pratisthayam) Based on, grounded in
क्रिया (kriya) Action
फला (phala) Fruit
अश्रयत्वम् (asrayatvam) Rest on
Once a state of truth (satya) has been permanently established, each statement will form the basis
for a truthful result. ||36||
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥३७॥

asteya-pratiṣṭhāyāṁ sarvaratn-opasthānam ॥37॥
अस्तेयप्र (asteya) Not stealing
प्रतिष्ठायां (pratisthayam) Based on, grounded in
रत्न (ratna) Jewel
उपस्थानम् (upasthanam) Approach, materialize
Once non-stealing has been permanently established, all riches will be available. ||37||
ब्रह्मचर्य प्रतिष्ठायां वीर्यलाभः ॥३८॥

brahma-carya pratiṣṭhāyāṁ vīrya-lābhaḥ ॥38॥
ब्रह्मचर्य (brahmacharya) Celibacy
प्रतिष्ठायां (pratisthayam) Based on, grounded in
वीर्य (virya) Energy, vigor
लाभः (labhah) Acquired
Performing each action with an awareness of a higher ideal (brahma-charya) engenders

tremendous strength. ||38||
अपरिग्रहस्थैर्ये जन्मकथंता संबोधः ॥३९॥

aparigraha-sthairye janma-kathaṁtā saṁbodhaḥ ॥39॥
अपरिग्रह (aparigraha) Not being interest in material or money
स्थैर्ये (sthairye) Being settled in
कथंता (kathanta) Understanding why
संबोधः (sambodhah) Insight
The permanent reign of non-covetousness (aparigraha) engenders knowledge concerning the goal
of earthly life. ||39||
शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः ॥४०॥

śaucāt svāṅga-jugupsā parairasaṁsargaḥ ॥40॥
शौचात् (shauchat) Purity
स्व (sva) Own
अङ्ग (anga) Limb, component
जुगुप्सा (jugupsa) Detachment
परैर (paraira) Other
असंसर्गः (asamsargah) Freedom from contact
Purity (shaucha) results in the abandonment of physicality and the cessation of physical contact
with external things. ||40||
सत्त्वशुद्धिः सौमनस्यैकाग्र्येन्द्रियजयाअत्मदर्शन योग्यत्वानि च ॥४१॥

sattva-śuddhiḥ saumanasya-ikāgry-endriyajaya-ātmadarśana yogyatvāni ca ॥41॥
सत्त्व (sattva) Clarity, luminosity, purity, fundamental quality of
nature (guna)
शुद्धिः (shuddhi) Purity
सौमनस्य (saumanasya) Gladness
एक (eka) One
अग्र्य (agrya) Pointed
जया (jaya) Mastery
अत्म (atma) Self, essence
दर्शन (darshan) Vision, perspective
योग्यत्वानि (yogatvani) Capability
च (cha) And
Also the capacity for clarity, cleanliness, cheerfulness and intentness, as well as mastery over the
senses, ultimately give rise to self realization. ||41||
संतोषातनुत्तमस्सुखलाभः ॥४२॥
saṁtoṣāt-anuttamas-sukhalābhaḥ ॥42॥
संतोषात (santoshat) Contentment
अनुत्तमस (anutamas) Unsurpassed
लाभः (labhah) Acquired
An attitude of contentment (santosha) gives rise to unexcelled happiness, mental comfort, joy,
and satisfaction. ||42||
कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः ॥४३॥

kāyendriya-siddhir-aśuddhi-kṣayāt tapasaḥ ॥43॥
काय (kaya) Body
सिद्धिर् (siddhir) Perfection
अशुद्धि (ashuddhi) Impurity
क्षयात् (kshayat) Decreasing
तपसः (tapasah) Heat, intensity of discipline, austerity
Through self discipline (tapas), mental impurities are destroyed and the body and senses take on
supernatural powers. ||43||
स्वाध्यायादिष्टदेवता संप्रयोगः ॥४४॥

svādhyāyād-iṣṭa-devatā saṁprayogaḥ ॥44॥
स्वाध्यायाद् (svadhyayad) Self-study
इष्ट (ishta) Desired
देवता (devata) Deity
संप्रयोगः (samprayogah) Contact
Self-study and reflection on yourself (svadhyaya) brings you into contact with the desired ideal. ||
44||
समाधि सिद्धिःईश्वरप्रणिधानात् ॥४५॥
samādhi siddhiḥ-īśvarapraṇidhānāt ॥45॥
सिद्धिः (siddhih) Perfection
प्रणिधानात् (pranidhanat) Surrender, dedication, application, alignment
By accepting your fate (ishvarapranidhana), you achieve self knowledge (samadhi) and
supernatural power (siddhi). ||45||
स्थिरसुखमासनम् ॥४६॥
sthira-sukham-āsanam ॥46॥
स्थिर (sthira) Steady, stable
सुखम् (sukham) Happiness
आसनम् (asanam) Posture
Practicing yoga with strength and in a relaxed manner gives rise to harmony with the physical
body (asana). ||46||
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ॥४७॥
prayatna-śaithilya-ananta-samāpatti-bhyām ॥47॥
प्रयत्न (prayatna) Effort
शैथिल्य (shaithilya) Relaxation
अनन्त (ananta) Endless, boundless
समापत्तिभ्याम् (samapattibhyam) Coalescence, unified contemplation
The key to success in this regard is practice with effort, which becomes progressively easier,
combined with deep contemplation (samapatti). ||47||
ततो द्वङ्द्वानभिघातः ॥४८॥

tato dvaṅdva-an-abhighātaḥ ॥48॥
ततो (tato) Therefore, from these
द्वङ्द्व (dvandva) Play of opposites, dualities
अनभिघातः (anabhighatai) Being beyond disturbance, insulation
This results in a victory over the duality of life. ||48||
तस्मिन् सति श्वासप्रश्वास्योर्गतिविच्छेदः प्राणायामः ॥४९॥

tasmin sati śvāsa-praśvāsyor-gati-vicchedaḥ prāṇāyāmaḥ ॥49॥
तस्मिन् (tasmin) In this
सति (sati) Existing
श्वास (svasa) Inhalation
प्रश्वास्योर् (prasvasyor) Exhalation
गति (gati) Flow
विच्छेदः (vicchedah) Cessation, interruption
प्राणायामः (pranayama) Breath regulation
Once harmony with the physical body has been achieved, through interruption of the movement
engendered by inhaling and exhaling you attempt to harmonize your energy (pranayama). ||49||
बाह्याअभ्यन्तरस्थम्भ वृत्तिः देशकालसन्ख्याभिः परिदृष्टो दीर्घसूक्ष्मः ॥५०॥

bāhya-ābhyantara-sthambha vr̥ttiḥ deśa-kāla-sankhyābhiḥ paridr̥ṣṭo dīrgha-sūkṣmaḥ ॥50॥
बाह्या (bahya) External
अभ्यन्तर (abhyantara) Internal
स्थम्भ (stambha) Stationary
वृत्तिः (vrittih) Patterns, movements
सन्ख्याभिः (sankhyabhih) Number
परिदृष्टो (paridrishto) Observed, measured
दीर्घ (dirgha) Long
सूक्ष्मः (sukshma) Subtle
Exhalation, inhalation, retention, technique, time and number must be very precisely regulated
over a lengthy period. ||50||
बाह्याअभ्यन्तर विषयाक्षेपी चतुर्थः ॥५१॥
bāhya-ābhyantara viṣaya-akṣepī caturthaḥ ॥51॥
बाह्या (bahya) External
अभ्यन्तर (abhyantara) Internal
अक्षेपि (akshepi) Transcending
चतुर्थः (chaturthah) Fourth
The fourth pranayama technique ultimately transcends breath retention after exhaling or inhaling.
||51||
ततः क्षीयते प्रकाशाअवरणम् ॥५२॥

tataḥ kṣīyate prakāśa-āvaraṇam ॥52॥
ततः (tatah) Therefore, from these
क्षीयते (kshiyate) Disappears
प्रकाशा (prakasha) Brightness, light
अवरणम् (avaranam) Covering, veil, layer
The veil covering the light of the true self then vanishes.
धारणासु च योग्यता मनसः ॥५३॥

dhāraṇāsu ca yogyatā manasaḥ ॥53॥
धारणासु (dharanashu) Concentration
च (cha) And
योग्यता (yogyata) Capability
मनसः (manasah) Mind
And the mind develops the capacity for harmony with thoughts (dharana). ||53||
स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकारैवेन्द्रियाणां प्रत्याहारः ॥५४॥

svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ pratyāhāraḥ ॥54॥
स्व (sva) Own
असंप्रयोगे (asamprayoge) Uncoupling
चित्तस्य (chittasya) Consciousness
स्वरूप (svarupa) One’s own form
अनुकार (anukara) Limitation
एव (eva) Like, thus, as it were
इन्द्रियाणां (indriyanam) Sensory apparatus
प्रत्याहारः (pratyaharah) Withdrawal of the senses
Harmony with the emotions (pratyahara) is achieved when the senses cease to be engaged with
external objects and thus that which is mutable in human beings (chitta) becomes similar to true
nature. ||54||
ततः परमावश्यता इन्द्रियाणाम् ॥५५॥

tataḥ paramā-vaśyatā indriyāṇām ॥55॥
ततः (tatah) Therefore, from these, from that
परमा (parama) Ultimate, highest, purest
वश्यता (vasyata) Obedience, subservience
इन्द्रियाणाम् (indriyanam) Sensory apparatus
Thus do you gain supreme mastery of your senses. ||55||

Chapter 3
देशबन्धः चित्तस्य धारणा ॥१॥
deśa-bandhaḥ cittasya dhāraṇā ॥1॥
बन्धः (bandhah) Binding
धारणा (dharana) Concentration
Harmony with your thoughts and the ability to concentrate are attained by aligning the mutable
aspects of humankind with a specific subject. ||1||
तत्र प्रत्ययैकतानता ध्यानम् ॥२॥

tatra pratyaya-ikatānatā dhyānam ॥2॥
प्रत्यय (pratyaya) Perception, thought, intention, representation
एक (eka) One
तानता (tanata) Extension, stretching
ध्यानम् (dhyanam) Meditative absorption
Allowing your thoughts to flow in an uninterrupted stream results in contemplation (dhyana). ||2||
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिवसमाधिः ॥३॥

tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva-samādhiḥ ॥3॥
एव (eva) Thus
अर्थ (artha) Meaning, purpose, approach
निर्भासं (nirbhasam) Shining
सुन्यम् (sunyam) Empty
समाधिः (samadhih) Oneness, harmony
Insight (samadhi) occurs when only the subject matter of the orientation shines forth without any
being affected by the person in question. ||3||
त्रयमेकत्र संयमः ॥४॥

trayam-ekatra saṁyamaḥ ॥4॥
त्रयम् (trayam) These three
एकत्र (ekatra) In one, as one
संयमः (samyamah) Constraint, perfect discipline
The three processes of dharana, dhyana, and samadhi, when taken together, are the components
of meditation (samyama). ||4||
तज्जयात् प्रज्ञालोकः ॥५॥

tajjayāt prajñālokaḥ ॥5॥
तत् (tat) That
जयत् (jayat) Mastery
प्रज्ञ (prajna) Wisdom
अलोकः (alokah) Illumination, flashes of brilliance
Mastery of this meditation gives rise to absolute knowledge of all that can be perceived. ||5||
तस्य भूमिषु विनियोगः ॥६॥

tasya bhūmiṣu viniyogaḥ ॥6॥
भूमिषु (bhumisu) Stage
विनियोगः (viniyogah) Progression, application
This meditation is carried out in the three aforementioned successive steps. ||6||
त्रयमन्तरन्गं पूर्वेभ्यः ॥७॥

trayam-antarangaṁ pūrvebhyaḥ ॥7॥
त्रयम् (trayam) These three
अन्तर् (antar) Inner
अन्गं (angam) Limb, compotent
पूर्वेभ्यः (purvebhyah) Earlier
These three steps are more internal (anga) than the previous steps. ||7||
तदपि बहिरङ्गं निर्बीजस्य ॥८॥

tadapi bahiraṅgaṁ nirbījasya ॥8॥
बहिर् (bahir) External
अन्गं (angam) Limb, compotent
निर्बीजस्य (nirbijasya) Seedless
However, these three steps are still external compared to ultimate knowledge (nirbija samadhi). ||
8||
व्युत्थाननिरोधसंस्कारयोः अभिभवप्रादुर्भावौ निरोधक्षण चित्तान्वयो निरोधपरिणामः ॥९॥

vyutthāna-nirodha-saṁskārayoḥ abhibhava-prādurbhāvau nirodhakṣaṇa cittānvayo nirodha-
pariṇāmaḥ ॥9॥
व्युत्थान (vyutthana) Emergence
निरोध (nirodha) Stilling, cessation
संस्कारयोः (samskarayoh) Latent impressions
अभिभव (abhibhava) Suppression, submergence
प्रादुर् (pradur) Outside
भावौ (bhavau) Being, becoming
क्षण (kshana) Moment
अन्वयो (anvayo) Connected to, permeated
परिणामः (parinamah) Transformation
That high level of mastery called nirodhah-parinamah occurs in the moment of transition when
the rising tendency of deep impressions, the subsiding tendency, and the mutable nature of
humankind (chitta) converge. ||9||
तस्य प्रशान्तवाहिता संस्कारत् ॥१०॥

tasya praśānta-vāhitā saṁskārat ॥10॥
प्रशान्त (prashanta) Tranquil
वाहिता (vahita) Flow, progression
संस्कारत् (samskarat) Latent impressions
The tranquil flow of transition to tranquility gives rise to a new impression (samskara). ||10||
सर्वार्थता एकाग्रातयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ॥११॥

sarvārthatā ekāgrātayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ ॥11॥
अर्थता (arthata) Regarding the meaning of something
एकाग्रातयोः (ekagratayoh) One-pointedness
क्षय (kshaya) Decreasing
उदयौ (udayau) Arising, appearance
The transition to insight (samadhi-parinama) is characterized by the mutability in human beings

(chitta) becoming progressively less scattered, whereas the tendency toward consolidation
increases. ||11||
ततः पुनः शातोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ॥१२॥

tataḥ punaḥ śātoditau tulya-pratyayau cittasya-ikāgratā-pariṇāmaḥ ॥12॥
पुनः (punah) Again
शत (shata) Subsided
उदितौ (uditau) Arisen
तुल्य (tulya) Similar, equal
प्रत्ययौ (pratyayau) Perception, thought, intention
एकाग्रता (ekagrata) One-pointedness
The transition to one-pointedness, or ekagrata-parinamah, is the transition whereby human

mutability (chitta) becomes perfectly balanced between arising and subsiding. ||12||
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्था परिणामा व्याख्याताः ॥१३॥

etena bhūtendriyeṣu dharma-lakṣaṇa-avasthā pariṇāmā vyākhyātāḥ ॥13॥
एतेन (etena) By this
भूते (bhuta) Element
इन्द्रियेषु (indriyeshu) Sensory apparatus
धर्म (dharma) Property, visible form, experiental substance
लक्षण (lakshana) Characteristic, time factors
अवस्था (avastha) Condition
परिणामा (parinama) Transformation
व्याख्याताः (vyakhyatah) Described, explained
This explains the transformation of relinquishment (dharma-parinama), characteristics (lakshana-

parinama) and states into material elements of the senses. ||13||
शानोदिताव्यपदेश्यधर्मानुपाती धर्मी ॥१४॥

śān-odita-avyapadeśya-dharmānupātī dharmī ॥14॥
शान्त (shanta) Subsided
उदित (udita) Arisen
अव्यपदेश्य (avyapadesya) Unmanifested
धर्म (dharma) Duty, task
अनुपाति (anupati) Following, relying upon
धर्मी (dharmi) Experiental substance, visible form
Past, present and future tasks are all based on one and the same foundation. ||14||
क्रमान्यत्वं परिणामान्यतेवे हेतुः ॥१५॥

kramānyatvaṁ pariṇāmānyateve hetuḥ ॥15॥
क्रम (krama) Sequence, flow, succession
अन्यत्वं (anyatvam) Differentiation, variation
अन्यतेवे (anyateve) Differentiation, variation
हेतुः (hetuh) Cause, reason
Distinctness in transformation (anyatvam-parinama) are based on differences in the sequence ||

15||
परिणामत्रयसंयमाततीतानागत ज्ञानम् ॥१६॥

pariṇāmatraya-saṁyamāt-atītānāgata jñānam ॥16॥
परिणामत्र (parinama) Transformation
त्रय (traya) These three
संयमात् (samyamat) Constraint, perfect discipline
अतित (atita) Past
अनागत (anagata) Future
ज्ञानम् (jnanam) Knowledge
Meditation (samyama) on the three types of change (parinama-traya) gives rise to knowledge of
the past and future. ||16||
शब्दार्थप्रत्ययामामितरेतराध्यासात्संकरः तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ॥१७॥

śabdārtha-pratyayāmām-itaretarādhyāsāt-saṁkaraḥ tat-pravibhāga-saṁyamāt sarvabhūta-ruta-
jñānam ॥17॥
शब्द (shabda) Verbal, linguistic, sound
प्रत्ययाम् (pratyayanam) Perception, thought, intention
इतरेतर (itaretara) One another
अध्यासात् (adhyasat) Superimposition
संकरः (samkarah) Confusion, mixing up
प्रविभाग (pravibhaga) Distinction
भूत (bhuta) Being, element
रुत (ruta) Language, sound
The name, task and experience associated with an object are interconnected. By meditating
(samyama) on the distinction between these three, we attain knowledge (jnana) concerning the
form of expression of all living beings. ||17||
संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम् ॥१८॥

saṁskāra-sākṣātkaraṇāt pūrva-jāti-jñānam ॥18॥
संस्कार (samskara) Latent impression
साक्षात् (sakshat) Direct, through the eye
कारणात् (karanat) Making, observing
पूर्व (purva) Earlier
जाति (jati) Birth, rank
Through meditation on our impressions (samskaras) comes the knowledge (jnana) of previous
incarnations. ||18||
प्रत्ययस्य परचित्तज्ञानम् ॥१९॥

pratyayasya para-citta-jñānam ॥19॥
प्रत्ययस्य (pratyasya) Perception, thought, intention, representation
पर (para) Other
Meditation on the thoughts of another person gives rise to knowledge (jnana) of their mutable
being (chitta). ||19||
न च तत् सालम्बनं तस्यविषयी भूतत्वात् ॥२०॥

na ca tat sālambanaṁ tasya-aviṣayī bhūtatvāt ॥20॥
न (na) Not
च (cha) And
तत् (t तस्याat) That, these
सालम्बनं (salambanam) With support
अविषयी (avishayi) Not present, absent
भूतत्वात् (bhutatvat) Actuality, being
But we learn nothing from the true nature of another person, for they are not an object that can be
perceived. ||20||
कायरूपसंयमात् तत्ग्राह्यशक्तिस्तम्भे चक्षुः प्रकाशासंप्रयोगेऽन्तर्धानम् ॥२१॥

kāya-rūpa-saṁyamāt tat-grāhyaśakti-stambhe cakṣuḥ prakāśāsaṁprayoge-'ntardhānam ॥21॥
ग्राह्य (grahya) To be received, perceived
शक्ति (shakti) Power
स्तम्भे (stambhe) Suspension
चक्षुः (chakshuh) Eye
प्रकाश (prakash) Light
असंप्रयोगे (asamprayoge) Uncoupling
अन्तर्धानम् (antardhanam) Invisibility, dissapearance
Through meditation on the form of one's own physical body, it becomes possible to impede the
capacity that renders the body visible. This precludes a connection between light and the eyes
and renders the body invisible to others. ||21||
सोपक्रमं निरुपक्रमं च तत्संयमातपरान्तज्ञानम् अरिष्टेभ्यो वा ॥२२॥
sopa-kramaṁ nirupa-kramaṁ ca karma tatsaṁyamāt-aparāntajñānam ariṣṭebhyo vā ॥22॥
सोपक्रमं (sopakramam) Immediately manifest
निरुपक्रमं (nirupakramam) Slow to manifest
च (cha) And
संयमात (samyamat) Constraint, perfect discipline
अपरान्त (aparanta) Death
अरिष्टेभ्यो (aristebhyo) Signs, omens
वा (va) Or
Meditation (samyama) on foreseeable and unforeseeable causes and causal relationships (karma)
gives rise to knowledge (jnana) concerning fate. ||22||
मत्र्यदिषु बलानि ॥२३॥

maitry-adiṣu balāni ॥23॥
मैत्री (maitri) Friendliness
आदिषु (adishu) And the others, et cetera
बलानि (balani) Powers, strengths
Meditating on love (maitri) and the other positive attitudes (see ys 1.33) engenders the necessary
strength. ||23||
बलेषु हस्तिबलादीनी ॥२४॥

baleṣu hastibalādīnī ॥24॥
बलेषु (baleshu) Powers. Strengths
हस्ति (hasti) Elephant
बल (bala) Powers, strengths
अदिनि (adini) And the others, et cetera
Meditating on strength itself engenders the strength of an elephant. ||24||

प्रवृत्त्यालोकन्यासात् सूक्ष्माव्यावहितविप्रकृ ष्टज्ञानम् ॥२५॥
pravr̥tty-āloka-nyāsāt sūkṣmā-vyāvahita-viprakr̥ṣṭa-jñānam ॥25॥
अलोक (aloka) Illumination, flashes of brilliance
न्यासात् (nyasat) Setting down, focusing
व्यावहित (vyavahita) Hidden
विप्रकृ ष्ट (viprakrishta) Distant
Meditating on the source of the inner light gives rise to knowledge (jnana) of subtle, concealed
and remote entities. ||25||
भुवज्ञानं सूर्येसंयमात् ॥२६॥

bhuva-jñānaṁ sūrye-saṁyamāt ॥26॥
भुव (bhuva) World
ज्ञानं (jnanam) Knowledge
सूर्ये (surye) On the sun
Meditation (samyama) on the sun gives rise to knowledge (jnana) of the ethereal and physical
worlds. ||26||
चन्द्रे तारव्यूहज्ञानम् ॥२७॥

candre tāravyūha-jñānam ॥27॥
चन्द्रे (chandre) On the moon
तार (tara) Star
व्यूह (vhyuha) Arrangement
Meditating on the moon (chandra) gives rise to knowledge (jnana) concerning the arrangement
of the stars. ||27||
ध्रुवे तद्गतिज्ञानम् ॥२८॥

dhruve tadgati-jñānam ॥28॥
ध्रुवे (dhruve) Polestar
तद्गति (tadgati) That flow
Meditating on the polestar engenders knowledge (jnana) of its constellation. ||28||
नाभिचक्रे कायव्यूहज्ञानम् ॥२९॥

nābhicakre kāyavyūha-jñānam ॥29॥
नाभि (nabhi) Navel
चक्रे (chakre) Wheel, energy center
व्यूह (vyuha) Arrangement
Meditation on the energy center of the navel (nabhi chakra) gives rise to knowledge (jnana)
concerning the arrangement and structure of the physical body. ||29||
कन्ठकू पे क्षुत्पिपासा निवृत्तिः ॥३०॥

kanṭha-kūpe kṣutpipāsā nivr̥ttiḥ ॥30॥
कन्ठ (kantha) Throat
कू पे (kupe) Pit, cavity
क्षुत् (kshut) Hunger
पिपासा (pipasa) Thirst
निवृत्तिः (nivritti) Cessation
Meditation on the pit of the throat (kantha kupa) causes hunger and thirst to cease. ||30||
कू र्मनाड्यां स्थैर्यम् ॥३१॥

kūrma-nāḍyāṁ sthairyam ॥31॥
कू र्म (kurma) Tortoise
नाड्यां (nadyam) Channel, duct
स्थैर्यम् (sthairyam) Being settled in
Meditation on the energy in the spine (kurma nadi) engenders steadiness. ||31||
मूर्धज्योतिषि सिद्धदर्शनम् ॥३२॥

mūrdha-jyotiṣi siddha-darśanam ॥32॥
मूर्ध (murdha) Head, crown
ज्योतिषि (jyotishi) The light inside
सिद्ध (siddha) Perfected one
दर्शनम् (darshanam) Vision, perspective
Meditation on the light inside the head engenders contact with the masters (siddhas). ||32||
प्रातिभाद्वा सर्वम् ॥३३॥

prātibhād-vā sarvam ॥33॥
प्रातिभाद् (pratibhat) Spontaneous illumination
वा (va) Or
सर्वम् (sarvam) All
Meditiation on intuition engenders knowledge about everything. ||33||
ह्र्डये चित्तसंवित् ॥३४॥

hrḍaye citta-saṁvit ॥34॥
ह्र्डये (hridaye) Heart
संवित् (samvit) Understanding
Meditation on the heart (hridaya) engenders knowledge concerning human mutability (chitta). ||
34||
सत्त्वपुरुषायोः अत्यन्तासंकीर्णयोः प्रत्ययाविशेषोभोगः परार्थत्वात्स्वार्थसंयमात् पुरुषज्ञानम् ॥३५॥

sattva-puruṣāyoḥ atyantā-saṁkīrṇayoḥ pratyayāviśeṣo-bhogaḥ para-arthat-vāt-sva-
arthasaṁyamāt puruṣa-jñānam ॥35॥
सत्त्व (sattva) Clarity, luminosity
पुरुषायोः (purushayoh) Pure awareness
अत्यन्त (atyanta) Absolutely
संकीर्णयोः (samkirnayoh) Unmixed
अविशेषो (avishesho) Indistinct
भोगः (bhogah) Experience, enjoyment
पर (para) Other
अर्थत् (arthat) Function, role
स्व (sva) Own
पुरुष (purusha) Pure awareness
Outer enjoyment (bhoga) arises from a failure to distinguish between the physical world and the
true self, which are very different from each other.
Knowledge (jhana) of the true self (purusha) arises from meditation (samyama) on matters
concerning the true self rather than external matters. ||35||
ततः प्रातिभस्रावाणवेदनाअदर्शाअस्वादवार्ता जायन्ते ॥३६॥
tataḥ prātibha-srāvāṇa-vedana-ādarśa-āsvāda-vārtā jāyante ॥36॥
प्रातिभ (pratibha) Spontaneous illumination
स्रावाण (sravana) Hearing
वेदना (vedana) Feeling
अदर्शा (adarsha) Seeing
अस्वाद (asvada) Tasting
वार्ता (varta) Smelling
जायन्ते (jayante) Occurred, are produced
This results in intuitive hearing, feeling, seeing, tasting and smelling. ||36||
ते समाधवुपसर्गा:व्युत्थाने सिद्धयः ॥३७॥

te samādhav-upasargā[ḥ]-vyutthāne siddhayaḥ ॥37॥
ते (te) These
समाधव् (samadhav) Oneness, integration
उपसर्ग (upasarga) Obstacle, impediment
व्युत्थाने (vyutthane) Emergence
सिद्धयः (siddhayah) Perfection, attainment
These powers are of secondary importance to those who have attained knowledge (samadhi), but
are nonetheless feats for materially oriented individuals. ||37||
बद्न्हकारणशैथिल्यात् प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः ॥३८॥

badnha-kāraṇa-śaithilyāt pracāra-saṁvedanācca cittasya paraśarīrāveśaḥ ॥38॥
बद्न्ह (badnha) Binding
कारण (karana) Cause, making, perception
शैथिल्यात् (shaithilyat) Relaxation
प्रचार (prachara) Movement, passage
सम्वेदनात् (samvedanat) Sensitivity
च (cha) And
पर (para) Other
शरीर (sharira) Body
अवेशः (aveshah) Entering
Relinquishing the causes of attachment to the physical realm and gaining knowledge of the
energy channels engenders the ability to enter into another body. ||38||
उदानजयाअत् जलपण्खकण्टकादिष्वसङ्गोऽत्क्रान्तिश्च ॥३९॥

udāna-jayāat jala-paṇkha-kaṇṭakādiṣv-asaṅgo-'tkrāntiśca ॥39॥
उदान (udana) Region of pranaflow in arms, legs, neck and head
जयात् (jayat) Mastery
जल (jala) Water
पण्ख (panka) Mud
कण्टक (kantaka) Thorn
अदिषु (adishu) And the others, et cetera
असङ्ग (asanga) Without touching
उत्क्रान्ति: (utkrantih) Rising up
च (cha) And
Gaining mastery over upward flowing energy (udana-vayu) severs contact with mud, water,
thorns and the like; whereupon the yogi levitates. ||39||
समानजयाज्ज्वलनम् ॥४०॥
samāna-jayāj-jvalanam ॥40॥
समान (samana) Flow of prana in the solar plexus
जयात् (jayaat) Mastery
ज्वलनम् (jvalanam) Radiance
Mastery over metabolic energy (samana-vayu) engenders inner fire. ||40||
श्रोत्राअकाशयोः संबन्धसंयमात् दिव्यं श्रोत्रम् ॥४१॥

śrotra-ākāśayoḥ saṁbandha-saṁyamāt divyaṁ śrotram ॥41॥
श्रोत्र (srotra) Of hearing
अकाशयोः (akasayoh) Space, ether
संबन्ध (sambandha) Relationship
दिव्यं (divyam) Divine
श्रोत्रम् (srotram) Faculty of hearing
Meditation (samyama) on the relationship between space and the power of hearing engenders the
divine power of hearing. ||41||
कायाकाशयोः संबन्धसंयमात् लघुतूलसमापत्तेश्चाअकाश गमनम् ॥४२॥

kāyākāśayoḥ saṁbandha-saṁyamāt laghu-tūla-samāpatteśca-ākāśa gamanam ॥42॥
अकाशयोः (akasayoh) Space, ether
संबन्ध (sambandha) Relationship
लघु (laghu) Light
तूल (tula) Cotton
समापत्तेस् (samapattes) Coalescence, unified contemplation
च (cha) And
अकाश (akash) Space, ether
गमनम् (gamanam) Travel
Meditating (samyama) on the relationship between the body and space and contemplating
(samapatti) the lightness of cotton engender the ability to move through space weightlessly. ||42||
बहिरकल्पिता वृत्तिः महाविदेहा ततः प्रकाशाअवरणक्षयः ॥४३॥
bahir-akalpitā vr̥ttiḥ mahā-videhā tataḥ prakāśa-āvaraṇa-kṣayaḥ ॥43॥
बहिर् (bahir) External
अकल्पिता (akalpita) Not feasible, impossible
वृत्तिः (vrittih) Patterns, movements
महा (maha) Great
विदेहा (videha) Bodiless
प्रकाशा (prakasha) Brightness, light
अवरण (avarana) Covering, veil, layer
क्षयः (kshayah) Disappearance
Meditating on unimaginable external thought waves gives rise to maximum disembodiment. This
in turn lifts the veil on the true self. ||43||
स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमात् भूतजयः ॥४४॥

sthūla-svarūpa-sūkṣma-anvaya-arthavattva-saṁyamāt bhūtajayaḥ ॥44॥
स्थूल (sthula) Gross
अन्वय (anvaya) Pervasiveness, relation
वत्त्व (vattva) Function
भूत (bhuta) Being, element
जयः (jayah) Mastery
Meditating on the outer manifestations, true nature, underlying principle, temporal sequence, and
purpose of something engenders mastery (jaya) of the physical elements (bhutas). ||44||
ततोऽणिमादिप्रादुर्भावः कायसंपत् तद्धरानभिघात्श्च ॥४५॥

tato-'ṇimādi-prādurbhāvaḥ kāyasaṁpat tad-dharānabhighātśca ॥45॥
ततो (tato) Therefore, from these, from that
अणिम (anima) The power to become minutely small
अदि (adi) Others
प्रादुर् (pradur) Outside
र्भावः (bharvah) Being, becoming
संपत् (sampat) Perfection
धरान (dharana) One-pointedness, concentration
अभिघातः (abhighatah) Insulation, being beyond disturbance
च (cha) And
This mastery engenders the ability to make the body appear to be extremely small, as well as
attainment of an absolutely physical body and its indestructible integrity. ||45||
रूपलावण्यबलवज्रसंहननत्वानि कायसंपत् ॥४६॥

rūpa-lāvaṇya-bala-vajra-saṁhananatvāni kāyasaṁpat ॥46॥
लावण्य (lavanya) Grace
बल (bala) Strength
वज्र (vajra) Diamond
संहननत्वानि (samhananatvani) Durability, firmness
संपत् (sampat) Perfection
The perfection of the body includes beauty, gracefulness, strength, and adamantine hardness. ||
46||
ग्रहणस्वरूपास्मिताअवयार्थवत्त्वसंयमातिन्द्रिय जयः ॥४७॥

grahaṇa-svarūpa-asmitā-avaya-arthavattva-saṁyamāt-indriya jayaḥ ॥47॥
ग्रहण (grahana) Grasping, perceiving
अवय (avaya) Pervasiveness, relation
वत्त्व (vattva) Function
जयः (jayah) Mastery
Meditation (samyama) on the process of perception, its actual form, your I-ness, and the purpose
of your life engenders mastery (jaya) over the senses. ||47||
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ॥४८॥

tato mano-javitvaṁ vikaraṇa-bhāvaḥ pradhāna-jayaś-ca ॥48॥
ततो (tato) Therefore, from these, from that
मनो (mano) Mind
जवित्वं (javitvam) Quickness
विकरण (vikarana) Without organs
भावः (bhavah) Condition, state
प्रधान (pradhana) Foundation
जयस् (jayas) Mastery
च (cha) And
This results in quickness of mind, liberation from the sense organs, and mastery (jaya) over
matter. ||48||
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाअधिष्ठातृत्वं सर्वज्ञातृत्वं च ॥४९॥
sattva-puruṣa-anyatā-khyātimātrasya sarva-bhāvā-adhiṣṭhātr̥tvaṁ sarva-jñātr̥tvaṁ ca ॥49॥
सत्त्व (sattva) Purity, clarity, luminosity, one of the gunas
अन्यत (anyata) Difference, distinction
ख्याति (khyati) Seeing
मात्रस्य (matrasya) Only, merely
भाव (bhava) Condition, state
अधिष्ठातृत्वं (adhishtatritvam) Supremacy
ज्ञातृत्वं (jnatritvam) Omniscience
च (cha) And
Mastery of feelings and omniscience can only be attained through knowledge of the difference
between the physical world and the true self. ||49||
तद्वैराग्यादपि दोषबीजक्षये कै वल्यम् ॥५०॥

tad-vairāgyād-api doṣa-bīja-kṣaye kaivalyam ॥50॥
वैराग्यद् (vairagyad) Non-reaction, non-attachment, dispassion
दोष (dosha) Imperfection, flaw
बीज (bija) Seed, source
क्षये (kshaye) Decreasing
Non-attachment (vairagya) even from that omiscience destroys the foundation of all dysbalances
(dosha) and results in liberation (kaivalya). ||50||
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥५१॥

sthāny-upa-nimantraṇe saṅga-smaya-akaraṇaṁ punar-aniṣṭa-prasaṅgāt ॥51॥
स्थानि (sthani) Exalted, celestial
उपनिमन्त्रणे (upanimantrane) Invitation
सङ्ग (sanga) Contact, attachment
स्मय (smaya) Pride, beaming
अकारणं (akaranam) Without cause
पुनर् (punar) Again, repeated, renewed
अनिष्ट (anishta) Undesirable
प्रसङ्गात् (prasangat) Inclination, recurrence
When the celestial beings beckon, the yogi should avoid forming any attachment to this
complacency, since this contact can reinstate undesirable attachment. ||51||
क्षणतत्क्रमयोः संयमात् विवेकजंज्ञानम् ॥५२॥

kṣaṇa-tat-kramayoḥ saṁyamāt vivekajaṁ-jñānam ॥52॥
क्रमयोः (kramayoh) Sequence, flow succession
विवेक (viveka) Discrimation
जं (jam) Born
Meditation (samyama) on the moments and their succession give rise to knowledge (jnana) that
is born from discernment (viveka). ||52||
जातिलक्षणदेशैः अन्यताअनवच्छेदात् तुल्ययोः ततः प्रतिपत्तिः ॥५३॥

jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt tulyayoḥ tataḥ pratipattiḥ ॥53॥
जत्य् (jati) Birth, rank
लक्षण (lakshana) Characteristic, time factors
देशैः (deshaih) Place
अन्यत (anyata) Distinction
अनवच्छेदात् (anavacchedat) Unbounded, continuous
तुल्ययोः (tulyayoh) Similar, equal
प्रतिपत्तिः (pratipattih) Understanding
This gives rise to knowledge of distinction between two similar objects that are not normally
distinguishable on the basis of their category, characteristics, or position in space. ||53||
तारकं सर्वविषयं सर्वथाविषयमक्रमंचेति विवेकजं ज्ञानम् ॥५४॥

tārakaṁ sarva-viṣayaṁ sarvathā-viṣayam-akramaṁ-ceti vivekajaṁ jñānam ॥54॥
तारकं (tarakam) Transcendent, delivering
विषयं (vishayam) Object (of experience)
सर्वथा (sarvatha) In all circumstances
अक्रमं (akramam) Not in sequence, deconstructed
च (cha) And
इति (iti) Thus
जं (jam) Born
Knowledge that is born of discernment transcends all objects, all beings and all time. ||54||
सत्त्वपुरुषयोः शुद्धिसाम्ये कै वल्यम् ॥५५॥

sattva-puruṣayoḥ śuddhisāmye kaivalyam ॥55॥
सत्त्व (sattva) Clarity, luminosity, purity, one of the gunas
पुरुषयोः (purushayoh) Pure awareness
शुद्धि (shuddhi) Purity
साम्ये (samye) Equality
Liberation (kaivalya) comes when parity between the physical world and the true self (purusha)
is attained. ||55||
Chapter 4
जन्मओषधिमन्त्रतपस्समाधिजाः सिद्धयः ॥१॥
janma-oṣadhi-mantra-tapas-samādhi-jāḥ siddhayaḥ ॥1॥
ओषधि (oshadhi) Herb
मन्त्र (mantra) Intonation, sound vibration
तपस् (tapas) Heat, intensity of discipline, austerity
समाधि (samadhi) Oneness, harmony, integration
जाः (jah) Born of
सिद्धयः (siddhayah) Perfection, attainment
Supernatural powers (siddhis) arise from birth, drugs, mantras, austerity, or yoga (samadhi) ||1||
जात्यन्तरपरिणामः प्रकृ त्यापूरात् ॥२॥

jāty-antara-pariṇāmaḥ prakr̥ty-āpūrāt ॥2॥
जत्य् (jaty) Birth, rank
अन्तर (antara) Other
प्रकृ ति (prakriti) Nature, phenomenal world
अपुरात् (apurat) Overflow
Physical transformation engenders inner transformation of the form of existence. ||2||
निमित्तमप्रयोजकं प्रकृ तीनांवरणभेदस्तु ततः क्षेत्रिकवत् ॥३॥

nimittam-aprayojakaṁ prakr̥tīnāṁ-varaṇa-bhedastu tataḥ kṣetrikavat ॥3॥
निमित्तम् (nimittam) Proximate cause
अप्रयोजकं (aprayojakam) Not causing
प्रकृ तीनां (prakritinam) Nature, phenomenal world
वरण (varana) Choosing
भेदस् (bhedas) Division, difference
तु (tu) And, moreover, but
क्षेत्रिकवत् (kshetrikavat) Like a farmer
However, outer causes are not sufficient to bring about inner change, which can be likened to a
farmer removing a sluice gate so as to allow water to irrigate his rice field so that rice can grow
there. ||3||
निर्माणचित्तान्यस्मितामात्रात् ॥४॥
nirmāṇa-cittāny-asmitā-mātrāt ॥4॥
निर्माण (nirmana) Forming, creating
चित्तन्य् (chittany) Consciousness
मात्रात् (matrat) Only
The mutable self (chitta) is engendered solely by identification with that which is mutable. ||4||
प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेके षाम् ॥५॥

pravr̥tti-bhede prayojakaṁ cittam-ekam-anekeṣām ॥5॥
भेदे (bhede) Division
प्रयोजकं (prayojakam) Causing
एक (eka) One
अनेके षाम् (anekesham) Many
While the forms may manifest in various ways, the mutable essence (chitta) is the underlying
principle of these many forms. ||5||
तत्र ध्यानजमनाशयम् ॥६॥

tatra dhyānajam-anāśayam ॥6॥
जं (jam) Born
अनाशयम् (anashayam) Free of influence of latent impressions
In the various manifestations, the impression engendered by contemplation (dhyana) is free of

influences. ||6||
कर्माशुक्लाकृ ष्णं योगिनः त्रिविधमितरेषाम् ॥७॥

karma-aśukla-akr̥ṣṇaṁ yoginaḥ trividham-itareṣām ॥7॥
अशुक्ल (ashukla) Not white
अकृ ष्णं (akrishnam) Not black
योगिनः (yoginah) Yogi
त्रिविधम् (trividham) Threefold
इतरेषाम् (itaresham) Others
For a yogi, the law of cause and effect (karma) is neither white nor black, but is threefold for
others. ||7||
ततः तद्विपाकानुग्णानामेवाभिव्यक्तिः वासनानाम् ॥८॥

tataḥ tad-vipāka-anugṇānām-eva-abhivyaktiḥ vāsanānām ॥8॥
विपाक (vipaka) Ripening, fruition
अनुग्णानाम् (anugnanam) Going with, following, accompanying
एव (eva) Thus
अभिव्यक्तिः (abhivyaktih) Manifestation
वासनानाम् (vasananam) Latent properties, underlying desires, traits
In accordance with this law of cause and effect, the fruits ripen that correspond to the underlying
desires (vasanas). ||8||
जाति देश काल व्यवहितानामप्यान्तर्यां स्मृतिसंस्कारयोः एकरूपत्वात् ॥९॥

jāti deśa kāla vyavahitānām-apy-āntaryāṁ smr̥ti-saṁskārayoḥ ekarūpatvāt ॥9॥
जाति (jati) Birth
व्यवहितानाम् (vyavahitanam) Hidden, separated
अप्य (apy) Also
अन्तर्याम् (antaryam) Succession
स्मृति (smriti) Mindfulness
संस्कारयोः (samskarayoh) Latent impressions
एक (eka) One
रूपत्वात् (rupatvat) Essential form
Even if modality, place and time cease to exist, the continuity of wish and consequences remains,
for remembrance (smriti) and impressions (samskaras) are part of the same being. ||9||
तासामनादित्वं चाशिषो नित्यत्वात् ॥१०॥

tāsām-anāditvaṁ cāśiṣo nityatvāt ॥10॥
तासाम् (tasam) Of these
अनादित्वं (anaditvam) Without beginning
च (cha) And
अशिषो (ashisho) Primordial will to exist
नित्यत्वात् (nityatvat) Eternity
The continuity arising from wish and reality has no beginning, for the will to live is eternal. ||10||
हेतुफलाअश्रयाअलम्बनैःसंगृहीतत्वातेषामभावेतदभावः ॥११॥
hetu-phala-āśraya-ālambanaiḥ-saṁgr̥hītatvāt-eṣām-abhāve-tad-abhāvaḥ ॥11॥
हेतु (hetu) Cause, reason
फल (phala) Fruit
अश्रय (asraya) Basis, foundation
अलम्बनैः (alambanaih) Support, object
संगृहीतत्वात् (samgrihitatvat) Connectedness
एषाम् (esham) Of these
तद (tad) It is, that
अभावे (abhave) Non-existence, non-becoming, disappearance
The continuity of wish and reality arises from supporting factors and external objects. If they
disappear, the continuity arising from wish and reality likewise disappears. ||11||
अतीतानागतं स्वरूपतोऽस्तिअध्वभेदाद् धर्माणाम् ॥१२॥

atīta-anāgataṁ svarūpato-'sti-adhvabhedād dharmāṇām ॥12॥
अतीत (atita) Past
अनागतं (anagatam) Future
स्वरूपतः (svarupatah) In one’s own form
अस्ति (asti) Exist
अध्व (adhva) Path, route
भेदाद् (bhedat) Division, difference
धर्माणाम् (dharmanam) Properties, visibl forms, experiental substances
The past and future exist inherently. Tasks (dharma) arise from the changes. ||12||
ते व्यक्तसूक्ष्माः गुणात्मानः ॥१३॥

te vyakta-sūkṣmāḥ guṇa-atmānaḥ ॥13॥
ते (te) They, these
व्यक्त (vyakta) Manifest
सूक्ष्माः (sukshma) Subtle
अत्मानः (atmanah) Self, essence
These characteristics are manifest or subtle, physical or spiritual ||13||
परिणामैकत्वात् वस्तुतत्त्वम् ॥१४॥

pariṇāma-ikatvāt vastu-tattvam ॥14॥
एकत्वात् (ekatvat) Oneness
तत्त्वम् (tattvam) Thusness, elemental quality, principle
The uniqueness of change comprises the essence of everything. ||14||
वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥१५॥

vastusāmye citta-bhedāt-tayorvibhaktaḥ panthāḥ ॥15॥
साम्ये (samye) Equality
भेदात् (bhedat) Division, difference
तयोर् (tayor) Of both
विभक्तः (vibhaktah) Separation
पन्थाः (panthah) Path
That which is mutable in us (chitta) takes various paths to the same object, perception of which
thus differs from one person another. ||15||
न चैकचित्ततन्त्रं चेद्वस्तु तदप्रमाणकं तदा किं स्यात् ॥१६॥

na caika-citta-tantraṁ cedvastu tad-apramāṇakaṁ tadā kiṁ syāt ॥16॥
न (na) Not
च (cha) And
एक (eka) One
तन्त्रं (tantram) Dependent
तद (tad) That, these
अप्रमाणकं (apramanakam) Unobserved
किं (kim) What
स्यात् (syat) Could be
Nor does an object depend on that which is mutable in human beings; for if it did, then what
would happen to the object if it were not perceived? ||16||
तदुपरागापेक्षित्वात् चित्तस्य वस्तुज् नाताज् नातं ॥१७॥
tad-uparāga-apekṣitvāt cittasya vastu-j nātāj nātaṁ ॥17॥
उपराग (uparaga) Coloring
अपेक्षित्वात् (apekshitvat) Necessity
ज् नाताज् (j nataj) Known
अज् नातं (aj natam) Not known
However, whether an object, situation or person is understood or misjudged depends on the

emotional preconceptions and the expectations of that which is mutable in human beings. ||17||
सदाज्ञाताः चित्तव्र्त्तयः तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥१८॥

sadājñātāḥ citta-vrttayaḥ tat-prabhoḥ puruṣasya-apariṇāmitvāt ॥18॥
सदा (sada) Always
ज्ञाताः (jnatah) Known
व्र्त्तयः (vrttaya) Patterning, movements
प्रभोः (prabhoh) Superior
पुरुषस्य (purushasya) Pure awareness
अपरिणामित्वात् (aparinamitvat) Immutability
The true self can always observe the misconceptions (vritti) in that which is mutable in human
beings, because this pure self (purusha) is not in motion. ||18||
न तत्स्वाभासं दृश्यत्वात् ॥१९॥

na tat-svābhāsaṁ dr̥śyatvāt ॥19॥
न (na) Not
स्व (sva) Own
अभासं (abhasam) Luminosity
दृश्यत्वात् (drisyatvat) Seen-ness
As that which is mutable in human beings is not inherently identifiable, it is a perceptible object.
||19||
एक समये चोभयानवधारणम् ॥२०॥

eka samaye c-obhaya-an-avadhāraṇam ॥20॥
एक (eka) One
समये (samaye) Circumstance
च (cha) And
उभय (ubhaya) Both
अनवधारणम् (anavadharanam) Not perceiving
Nor can both the mind and the illuminating process be cognized simultaneously. ||20||
चित्तान्तर दृश्ये बुद्धिबुद्धेः अतिप्रसङ्गः स्मृतिसंकरश्च ॥२१॥

cittāntara dr̥śye buddhi-buddheḥ atiprasaṅgaḥ smr̥ti-saṁkaraś-ca ॥21॥
अन्तर (antara) Other
दृश्ये (drsye) Seen
बुद्धि (buddhi) Perception, cognition
बुद्धेः (buddheh) Perception, cognition
स्मृति (smrti) Memory
संकरस् (samkaras) Confusion, mixing up
च (cha) And
That which is mutable in one human being (chitta) being perceived by another mutable human
being (chitta) would be as absurd as perception perceiving perception, and would result in
confusion of remembrance. ||21||
चितेरप्रतिसंक्रमायाः तदाकाराअपत्तौ स्वबुद्धि संवेदनम् ॥२२॥

citer-aprati-saṁkramāyāḥ tad-ākāra-āpattau svabuddhi saṁ-vedanam ॥22॥
चितेर् (chiter) Pure awareness
अप्रति (aprati) Back to, in reversed direction
संक्रमायाः (samkramayah) Immobile, unchanging
आकार (akara) Shape
आपतौ (apatau) Assumes, occurs
स्व (sva) Own
बुद्धि (buddhi) Perception, intelligence
संवेदनम् (samvedanam) Sensitivity
Unlike the characteristic of that which is immutable in human beings, the true self is
unchangeable and can thus achieve full knowledge and self knowledge. ||23||
द्रष्टृ दृश्योपरक्तं चित्तं सर्वार्थम् ॥२३॥

draṣṭr̥-dr̥śy-opa-raktaṁ cittaṁ sarva-artham ॥23॥
द्रष्टृ (drashtr) Seer, pure awareness
दृश्य् (drsy) What is seen
उपरक्तं (uparaktam) Colored
चित्तं (chittam) Consciousness
अर्थम् (artham) Meaning, purpose, approach, object
The actual purpose of that which is mutable in human beings (chitta) is to see close up both the
observer (drashtu) and the observed object. ||23||
तदसङ्ख्येय वासनाभिः चित्रमपि परार्थम् संहत्यकारित्वात् ॥२४॥

tad-asaṅkhyeya vāsanābhiḥ citram-api parārtham saṁhatya-kāritvāt ॥24॥
तद् (tad) That, these
असङ्ख्येय (asankhyeya) Countless
वासनाभिः (vasanabhih) Latent properties, traits
चित्रम् (chitram) Spotted
पर (para) Other
अर्थम् (artham) Meaning, purpose, approach, object
संहत्य (samhatya) Compound
कारित्वात् (karitvat) Activity
This human mutability (chitta) has countless wishes of every description (vasana). But it has
another purpose – namely to establish a connection between the outside world and the true self. ||
24||
विशेषदर्शिनः आत्मभावभावनानिवृत्तिः ॥२५॥

viśeṣa-darśinaḥ ātmabhāva-bhāvanā-nivr̥ttiḥ ॥25॥
विशेष (vishesha) Difference, distinction, particular
दर्शिनः (darshinah) One who sees
आत्म (atma) Self, essence
भाव (bhava) Being, becoming
भावना (bhavana) Realizing, becoming
निवृत्तिः (nivrttih) Cessation
For he who has experienced this unique vision (darshana), the desire (vritti) for self fulfillment
vanishes. ||25||
तदा विवेकनिम्नं कै वल्यप्राग्भारं चित्तम् ॥२६॥

tadā viveka-nimnaṁ kaivalya-prāg-bhāraṁ cittam ॥26॥
निम्नं (nimnam) Bent, inclined toward
कै वल्य (kaivalya) Emancipation, isolation of pure awareness
प्राग् (prag) Before
भारं (bharam) Load
Then the power of discernment (viveka) will be strengthened and all that is mutable in human
beings (chitta) will take the path of liberation (kaivalya). ||26||
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ॥२७॥
tac-chidreṣu pratyaya-antarāṇi saṁskārebhyaḥ ॥27॥
तद् (tad) That, these
च्छिद्रेषु (chidreshu) Gap
अन्तराणि (antaraani) Other
संस्कारेभ्यः (samskarebhyah) Latent impressions
This viewpoint is breached by preconceptions (samskara), whereupon other impressions arise. ||

27||
हानमेषां क्ले शवदुक्तम् ॥२८॥

hānam-eṣāṁ kleśavad-uktam ॥28॥
हानम् (hanam) Cessation
एषां (eshaam) Of these
क्ले शवत् (kleshavat) Like the causes of suffering
उक्तम् (uktam) Described, explained
These preconceptions are eliminated as described previously for spiritual burdens (klesha). ||28||
प्रसंख्यानेऽप्यकु सीदस्य सर्वथा विवेकख्यातेः धर्ममेघस्समाधिः ॥२९॥

prasaṁkhyāne-'py-akusīdasya sarvathā vivekakhyāteḥ dharma-meghas-samādhiḥ ॥29॥
प्रसंख्याने (prasamkhyane) Elevation, summit
अप्य् (apy) Also
अकु सीदस्य (akusidasya) One without greed
सर्वथा (sarvatha) In all circumstances
ख्यातेः (khyateh) Seeing
धर्म (dharma) Property, visible form, experiental substance
मेघस् (meghas) Cloud, rain showers
समाधिः (samadhih) Oneness, integration
Attaining genuinely deep insight even engenders constant imperturbability and discernment
(viveka). This state is referred to as dharma megha samadhi. ||29||
ततः क्ले शकर्मनिवृत्तिः ॥३०॥
tataḥ kleśa-karma-nivr̥ttiḥ ॥30॥
ततः (tatah) Therefore, form these, from that
निवृत्तिः (nivrttih) Cessation
Then the concept (vritti) of spiritual burden (klesha) and cause and effect (karma) will be
completely removed. ||30||
तदा सर्वाअवरणमलापेतस्य ज्ञानस्याअनन्त्यात् ज्ञेयमल्पम् ॥३१॥

tadā sarva-āvaraṇa-malāpetasya jñānasya-ānantyāt jñeyamalpam ॥31॥
अवरण (avarana) Covering, veil, layer
मल (mala) Imperfection
अपेतस्य (apetasya) Removed
ज्ञानस्य (jnanasya) Knowledge, insight
आनन्त्यात् (anantyat) Infinity, the boundless
ज्ञेयम् (jneyam) To be known
अल्पम् (alpam) Little
Then all veils and uncertainty fall away. Knowledge that can be gained is nothing compared to
the infinity of knowledge. ||31||
ततः कृ तार्थानं परिणामक्रमसमाप्तिर्गुणानाम् ॥३२॥

tataḥ kr̥tārthānaṁ pariṇāma-krama-samāptir-guṇānām ॥32॥
कृ त (krta) Done, accomplished
अर्थनं (arthanam) Meaning, purpose, approach, object
क्रम (krama) Sequence, flow, succession
समाप्तिर् (samaptir) Termination
गुणानाम् (gunanam) Fundamental qualities of nature
In this way is the purpose of change accomplished and all change (krama) in the physical realm
(guna) comes to an end. ||32||
क्षणप्रतियोगी परिणामापरान्त निर्ग्राह्यः क्रमः ॥३३॥

kṣaṇa-pratiyogī pariṇāma-aparānta nirgrāhyaḥ kramaḥ ॥33॥
प्रतियोगी (pratiyogi) Corresponding
अपर (apara) Other
अन्त (anta) End
निर्ग्राह्यः (nirgrahah) Graspable
क्रमः (kramah) Sequence, flow, succession
The experience of a sequencing process of moments and changes comes to an end, thus making
change (krama) a real experience. ||33||
पुरुषार्थशून्यानां गुणानांप्रतिप्रसवः कै वल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति ॥३४॥

puruṣa-artha-śūnyānāṁ guṇānāṁ-pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citiśaktiriti ॥
34॥
अर्थ (artha) Meaning, purpose, object
शून्यानां (shunyanam) Empty
गुणानां (gunanam) Fundamental qualities of nature
प्रति (prati) With regard to, toward, reversing
प्रसवः (prasavah) Flow, motion, creation, inception
कै वल्यं (kaivalyam) Emancipation, isolation of pure awareness
पप्रतिष्ठा (pratistha) Foundation
वा (va) Or
चिति (chiti) Pure seeing
शक्ति (Shakti) Power
इति (iti) That’s all, finis
Liberation (kaivalya) fulfills the goal of the true self (purusha); matter (guna) is transcended. The
true nature of being and the force of absolute knowledge are then revealed. ||34||
Chapters of the Yoga Sutras Explained
Chapter 1:
In Sanskrit, the word pada means a chapter. Samadhi Pada is, therefore, the first of the four
chapters in the Yoga Sutra, the one that sets you off on a path of enlightenment through the art of
meditation.
Samadhi pada does so through 51 sutras that teach you the core postulates of yoga, the obstacles
you need to overcome, the importance of constant practice or abhyasa, and the detachment from
material experiences or vairagya. According to sage Patanjali, this is the process of becoming
One.
In this chapter, the of obstacles to achieve Yoga are enumerated. A couple of classifications are
brought into attention and various kinds of samadhi are explained. The classical Sanskrit
definition of Yoga as Yogacittavrittinirodha is translated by Swami Satyananda Saraswati as:
"To block the patterns/ modifications of consciousness is yoga". This means restraining the
activities of the mind.Cittavritti means both pattern of consciousness and activity of the mind.
This chapter enumerates the five kinds of vrittis/ cittavrittis: pramana, viparyaya, vikalpa, nidra
and smriti, giving their definitions in following sutras as: correct knowledge, incorrect
knowledge, imagination, sleep and memory respectively. The two essential qualities for success
in Yoga are mentioned to be abhyasa; constant practice and vairagya; detachment from the
material world and turning the senses inwards instead of outwards. By restraining the cittavrittis,
the state of yoga is achieved through samadhi in its various aspects as experience of awareness.
Various kinds of samadhi (oneness with consciousness) are mentioned. There are two categories
of Samadhi: sabija (with seed) and nirbija (without seed). Sabija samadhi is of six kinds:
samprajnata, asamprajnata, savitarka, nirvitarka, savicara, nirvicara depending on the object of
experience of awareness. Chapter 1 ends by clarifying that seedless awareness (nirbija samadhi)
is obtained by blocking all cittavrittis.
Chapter 2:
But before you can accomplish any of this, you must commit yourself to abhyasa – the constant
and continual practice. That’s why the second Pada introduces the Yamas and the Eight-Limbed
system.
Sadhana Pada outlines the principles of Ashtanga yoga, Kriya yoga, and Karma. It also
introduces the Eight Limbs of Yoga with a focus on the first six limbs – Yamas (ethical
standards), Niyamas (self-discipline), Asana (yoga postures), Pranayama (breath control),
Pratyahara (withdrawal), and Dharana (concentration).
The first step is known as yamas, which is translated as moral codes of conduct. Yamaconsists
out of five elements: ahimsa (non-violence), satya (truthfulness), asteya (non-stealing),
brahmacarya (continence) and aparigraha (lack of greed). The five niyamas are inner disciplines
and as followed: shauca (purity- both physical and mental), santosha (contentment), tapas
(austerity), svadhyaya (study) and ishvarapranidhana (devotion to God). The chapter ends with
limb 3 to 6 of the 8 limbs of yoga: asana, pranayama and pratyahara (withdrawal of senses).
Chapter 3
Vibhuti Pada brings you another step closer to the promised unity and teaches you how to
improve your results and harness the power achieved in the process. It’s also about empowering
your mind.
This third chapter focuses on the last two Limbs of Yoga, the first of which is Dhyana (mindfull
meditation or contemplation). The eight, and last stage of Ashtanga, Samadhi (ecstasy), is here
interpreted as a state of ecstasy where the Self is finally transcended, and the interconnectedness
is fully achieved.
The chapter goes much in details on what could be obtained by practicing samyama on various
objects, ideas, phenomena, etc. These powers vibhutis / siddhis are of great variety like the
knowledge of the future, of previous births, of other's mind, of solar system, of stars, etc. It also
states how invisibility could be achieved, levitation or conquest of nature (prakriti) itself.
Chapter 4
The last chapter of Yoga Sutra reflects back on what is achieved by one’s mind, thus preparing
you for the complete and utter liberation (moksha). It’s the last stage of yoga and the grand finale
of the sutras.
The chaptertalks about liberation (kaivalya) and how this could be achieved. Vasanas, also
known as samskaras, give rise to 'the will to live' (abhinivesha) as one of the five kleshas. These
Vasanas will disappear through the elimination of four factors: Hetu (cause), Phala (effect),
Ashraya (support of an experience) and Alambana (object of an experience). Therefore, Citta
(the higher mind) becomes pure and capable to reveal both the Drashta (observer/ witness) and
the Drishya (what is seen/ observed). This chapter endsby defining liberation (kaivalya) itself:
Kaivalya is that state in which the Gunas (qualities) merge in their cause, having no longer a
purpose in relation to Purusha (Pure Consciousness). The soul merged back with its true nature,
which is Pure Consciousness.
Sanskrit script
समाधिपाद
अथ योगानुशासनम्॥१॥
योगश्चित्तवृत्तिनिरोधः॥२॥
तदा द्रष्टुः स्वरूपेऽवस्थानम्॥३॥
वृत्तिसारूप्यमितरत्र॥४॥
वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः॥५॥
प्रमाणविपर्ययविकल्पनिद्रास्मृतयः॥६॥
प्रत्यक्षानुमानागमाः प्रमाणानि॥७॥
विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम्॥८॥
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः॥९॥
अभावप्रत्ययालम्बना वृत्तिर्निद्रा॥१०॥
अनुभूतविषयासंप्रमोषः स्मृतिः॥११॥
अभ्यासवैराग्याभ्यां तन्निरोधः॥१२॥
तत्र स्थितौ यत्नोऽभ्यासः॥१३॥
स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः॥१४॥
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम्॥१५॥
तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्॥१६॥
वितर्क विचारानन्दास्मितारूपानुगमात् संप्रज्ञातः॥१७॥
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः॥१८॥
भवप्रत्ययो विदेहप्रकृ तिलयानाम्॥१९॥
श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्॥२०॥
तीव्रसंवेगानामासन्नः॥२१॥
मृदुमध्याधिमात्रत्वात् ततोऽपि विशेषः॥२२॥

ईश्वरप्रणिधानाद्वा॥२३॥
क्ले शकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः॥२४॥
तत्र निरतिशयं सर्वज्ञबीजम्॥२५॥
पूर्वेषाम् अपि गुरुः कालेनानवच्छेदात्॥२६॥
तस्य वाचकः प्रणवः॥२७॥
तज्जपस्तदर्थभावनम्॥२८॥
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च॥२९॥
व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः॥३०॥
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः॥३१॥
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः॥३२॥
मैत्रीकरुणामुदितोपेक्षणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्॥३३॥
प्रच्छर्दनविधारणाभ्यां वा प्राणस्य॥३४॥
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी॥३५॥
विशोका वा ज्योतिष्मती॥३६॥
वीतरागविषयं वा चित्तम्॥३७॥
स्वप्ननिद्राज्ञानालम्बनं वा॥३८॥
यथाभिमतध्यानाद्व॥३९॥
परमाणु परममहत्त्वान्तोऽस्य वशीकारः॥४०॥
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनतासमापत्तिः॥४१॥
तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः॥४२॥
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का॥४३॥
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता॥४४॥
सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम्॥४५॥
ता एव सबीजः समाधिः॥४६॥
निर्विचारवैशारद्येऽध्यात्मप्रसादः॥४७॥
ऋतम्भरा तत्र प्रज्ञा॥४८॥
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्॥४९॥
तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी॥५०॥
तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः॥५१॥
साधनपाद
तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः॥१॥
समाधिभावनार्थः क्ले शतनूकरणार्थश्च॥२॥
अविद्यास्मितारागद्वेषाभिनिवेशाः क्ले शाः॥३॥
अविद्याक्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्॥४॥
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या॥५॥
दृग्दर्शनशक्त्योरेकात्मतेवास्मिता॥६॥
सुखानुशयी रागः॥७॥
दुःखानुशयी द्वेषः॥८॥
स्वरसवाही विदुषोऽपि तथारूढो भिनिवेशः॥९॥
ते प्रतिप्रसवहेयाः सूक्ष्माः॥१०॥
ध्यानहेयास्तद्वृत्तयः॥११॥
क्ले शमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः॥१२॥
सति मूले तद्विपाको जात्यायुर्भोगाः॥१३॥
ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्॥१४॥
परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः॥१५॥
हेयं दुःखमनागतम्॥१६॥
द्रष्टृ दृश्ययोः संयोगो हेयहेतुः॥१७॥
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्॥१८॥

विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि॥१९॥
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः॥२०॥
तदर्थ एव दृश्यस्यात्मा॥२१॥
कृ तार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात्॥२२॥
स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः॥२३॥
तस्य हेतुरविद्या॥२४॥
तदभावात् संयोगाभावो हानं तद् दृशेः कै वल्यम्॥२५॥
विवेकख्यातिरविप्लवा हानोपायः॥२६॥
तस्य सप्तधा प्रान्तभूमिः प्रज्ञा॥२७॥
योगाङ्गाऽनुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः॥२८॥
यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि॥२९॥
अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः॥३०॥
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्॥३१॥
शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः॥३२॥
वितर्क बाधने प्रतिपक्षभावनम्॥३३॥
वितर्का हिंसादयः कृ तकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्॥३४॥
अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः॥३५॥
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम्॥३६॥
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्॥३७॥
ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः॥३८॥
अपरिग्रहस्थैर्ये जन्मकथंतासंबोधः॥३९॥
शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः॥४०॥
सत्त्वशुद्धिसौमनस्यैकाग्येर् न्द्रियजयात्मदर्शनयोग्यत्वानि च॥४१॥
संतोषादनुत्तमसुखलाभः॥४२॥
कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः॥४३॥
स्वाध्यायादिष्टदेवतासंप्रयोगः॥४४॥
समाधिसिद्धिरीश्वरप्रणिधानात्॥४५॥
स्थिरसुखमासनम्॥४६॥
प्रयत्नशैथिल्यानन्त्यसमापत्तिभ्याम्॥४७॥
ततो द्वन्द्वानभिघातः॥४८॥
तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः॥४९॥
बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः॥५०॥
बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः॥५१॥
ततः क्षीयते प्रकाशावरणम्॥५२॥
धारणासु च योग्यता मनसः॥५३॥
स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः॥५४॥
ततः परमा वश्यतेन्द्रियाणाम्॥५५॥
विभूतिपाद
देशबन्धश्चित्तस्य धारणा॥१॥
तत्र प्रत्ययैकतानता ध्यानम्॥२॥
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः॥३॥
त्रयमेकत्र संयमः॥४॥
तज्जयात्प्रज्ञालोकः॥५॥
तस्य भूमिषु विनियोगः॥६॥
त्रयमन्तरङ्गं पूर्वेभ्यः॥७॥
तदपि बहिरङ्गं निर्बीजस्य॥८॥
व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः॥९॥
तस्य प्रशान्तवाहिता संस्कारात्॥१०॥

सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः॥११॥
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः॥१२॥
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः॥१३॥
शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी॥१४॥
क्रमान्यत्वं परिणामान्यत्वे हेतुः॥१५॥
परिणामत्रयसंयमासदतीतानागतज्ञानम्॥१६॥
शब्दार्थप्रत्ययानामितरेतराध्यासात् संकरस्तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम्॥१७॥
संस्कारसाक्षत्करणात् पूर्वजातिज्ञानम्॥१८॥
प्रत्ययस्य परचित्तज्ञानम्॥१९॥
न च तत् सालम्बनं तस्याविषयीभूतत्वात्॥२०॥
कायरूपसंयमात् तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासंप्रयोगेऽन्तर्धानम्॥२१॥
सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा॥२२॥
मैत्र्यादिषु बलानि॥२३॥
बलेषु हस्तिबलादीनि॥२४॥
प्रवृत्त्यालोकन्यासात् सूक्ष्मव्यवहितविप्रकृ ष्टज्ञानम्॥२५॥
भुवनज्ञानं सूर्ये संयमात्॥२६॥
चन्द्रे ताराव्यूहज्ञानम्॥२७॥
ध्रुवे तद्गतिज्ञानम्॥२८॥
नाभिचक्रे कायव्यूहज्ञानम्॥२९॥
कण्ठकू पे क्षुत्पिपासानिवृत्तिः॥३०॥
कू र्मनाड्यां स्थैर्यम्॥३१॥
मूर्धज्योतिषि सिद्धदर्शनम्॥३२॥
प्रातिभाद्वा सर्वम्॥३३॥
हृदये चित्तसंवित्॥३४॥
सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थान्यस्वार्थसंयमात् पुरुषज्ञानम्॥३५॥
ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते॥३६॥
ते समाधावुपसर्गा व्युत्थाने सिद्धयः॥३७॥
बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः॥३८॥
उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च॥३९॥
समानजयाज्ज्वलनम्॥४०॥
श्रोत्राकाशयोः संबन्धसंयमाद्दिव्यं श्रोत्रम्॥४१॥
कायाकाशयोः संबन्धसंयमाल्लघुतूलसमापत्तेश्चाकाशगमनम्॥४२॥
बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः॥४३॥
स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद भूतजयः॥४४॥
ततोऽणिमादिप्रादुर्भावः कायसंपत्तद्धर्मानभिघातश्च॥४५॥
रूपलावण्यबलवज्रसंहननत्वानि कायसंपत्॥४६॥
ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः॥४७॥
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च॥४८॥
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च॥४९॥
तद्वैराग्यादपि दोषबीजक्षये कै वल्यम्॥५०॥
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्॥५१॥
क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम्॥५२॥
जातिलक्षणदेशैरन्यतानवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः॥५३॥
तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम्॥५४॥
सत्त्वपुरुषयोः शुद्धिसाम्ये कै वल्यमिति॥५५॥
कै वल्यपाद
जन्मौषधिमन्त्रतपःसमाधिजाःसिद्धयः॥१॥
जात्यन्तरपरिणामः प्रकृ त्यापूरात्॥२॥

निमित्तमप्रयोजकं प्रकृ तीनां वरणभेदस्तु ततः क्षेत्रिकवत्॥३॥
निर्माणचित्तान्यस्मितामात्रात्॥४॥
प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेके षाम्॥५॥
तत्र ध्यानजमनाशयम्॥६॥
कर्माशुक्लाकृ ष्णं योगिनस्त्रिविधमितरेषाम्॥७॥
ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्॥८॥
जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात्॥९॥
तासामनादित्वं चाशिषो नित्यत्वात्॥१०॥
हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावः॥११॥
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम्॥१२॥
ते व्यक्तसूक्ष्मा गुणात्मानः॥१३॥
परिणामैकत्वाद्व्स्तुतत्त्वम्॥१४॥
वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः॥१५॥
न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्॥१६॥
तदुपरागापेक्षत्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम्॥१७॥
सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्॥१८॥
न तत्स्वाभासं दृश्यत्वात्॥१९॥
एकसमये चोभयानवधारणम्॥२०॥
चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च॥२१॥
चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्॥२२॥
द्रष्टृ दृश्योपरक्तं चित्तं सर्वार्थम्॥२३॥
तदसंख्येयवासनाभिश्र्चित्रमपि परार्थं संहत्यकारित्वात्॥२४॥
विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः॥२५॥
तदा विवेकनिम्नं कै वल्यप्राग्भारं चित्तम्॥२६॥

तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः॥२७॥
हानमेषां क्ले शवदुक्तम्॥२८॥
प्रसंख्यानेऽप्यकु सीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः॥२९॥
ततः क्ले शकर्मनिवृत्तिः॥३०॥
तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पम्॥३१॥
ततः कृ तार्थानां परिणामक्रमसमाप्तिर्गुणानाम्॥३२॥
क्षणप्रतियोगी परिणामापरान्तनिग्रार्ह्यः क्रमः॥३३॥
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कै वल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति॥३४॥
Translation
http://oaks.nvg.org/yoga-sutras.html#1

Shanti Yoga Ashram - The Yoga Sutras of Patanjali

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Shanti Yoga Ashram - The Yoga Sutras of Patanjali

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Ashram Yoga Sutras Translation

Note: chapter 3 line 22

atha yoga-anuśāsanam ॥1॥

तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥

वृत्ति सारूप्यमितरत्र ॥४॥

Lacking that, misconceptions (vritti) skew our perceptions. ||4||

वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥

प्रमाण विपर्यय विकल्प निद्रा स्मृतयः ॥६॥

insight, error, imaginings, deep sleep, and recollections.

प्रत्यक्षानुमानाअगमाः प्रमाणानि ॥७॥

विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् ॥८॥

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥

अभावप्रत्ययाअलम्बना तमोवृत्तिर्निद्र ॥१०॥

अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥

अभ्यासवैराग्याअभ्यां तन्निरोधः ॥१२॥

Assiduousness means resolutely adhering to one’s practice of yoga. ||13||

स तु दीर्घकाल नैरन्तर्य सत्काराअदराअसेवितो दृढभूमिः ॥१४॥

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णा वैराग्यम् ॥१५॥

तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥

वितर्क विचाराअनन्दास्मितारुपानुगमात्संप्रज्ञातः ॥१७॥

This absolute knowledge is engendered incrementally by divination, experience, joy, and

विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥

भवप्रत्ययो विदेहप्रकृ तिलयानम् ॥१९॥

श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥

The goal is achieved through intensive practice. ||21||

मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥

This practice can be light, moderate or intensive. ||22||

क्ले श कर्म विपाकाअशयैःअपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥

तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥

Ishavara is unmatched and is the source of all knowledge. ||25||

स एष पूर्वेषामपिगुरुः कालेनानवच्छेदात् ॥२६॥

OM is a symbol for ishvara. ||27||

तज्जपः तदर्थभावनम् ॥२८॥

Repetition of OM (with this meaning) leads to contemplation. ||28||

ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च ॥२९॥

दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेप सहभुवः ॥३१॥

He who practices assiduously overcomes these obstacles. ||32||

मैत्री करुणा मुदितोपेक्षाणांसुखदुःख पुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥३३॥

प्रच्छर्दनविधारणाअभ्यां वा प्राणस्य ॥३४॥

विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी ॥३५॥

विशोका वा ज्योतिष्मती ॥३६॥

Or by contemplating the inner light that is free of suffering. ||36||

वीतराग विषयम् वा चित्तम् ॥३७॥

स्वप्ननिद्रा ज्ञानाअलम्बनम् वा ॥३८॥

Or through knowledge that is derived from a nocturnal dream. ||38||

Or through contemplation (dhyana) of love. ||39||

परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥४०॥

क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥४१॥

तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥४२॥

स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥

एतयैव सविचारा निर्विचारा च सूक्ष्मविषय व्याख्याता ॥४४॥

An object can be subtle to the point of indefinability. ||46||

All of these states of consciousness are called sabijasamadhi. ||46||

Then consciousness will be filled with truth. ||48||

श्रुतानुमानप्रज्ञाअभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥

Consciousness is characterized by a special relationship to the object. This relationship exceeds

तज्जस्संस्कारोऽन्यसंस्कार प्रतिबन्धी ॥५०॥

तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥१॥

समाधिभावनार्थः क्ले श तनूकरणार्थश्च ॥२॥