Ashram Yoga Sutras Translation

Chapter 1

अथ योगानुशासनम् ॥१॥

atha yoga-anuśāsanam ॥1॥

Sanskrit Translationअथ (atha) Nowयोग (yoga) Unionअनुशासनं (anusaasanam) Teaching, exposition

Yoga in the here and now: an introduction to the study and practice of yoga.

योगश्चि��त्तवृत्तित्तनिनरोधः ॥२॥

yogaś-citta-vr ̥tti-nirodhaḥ॥2॥

Sanskrit Translationयोगस् (yogas) Unionचि�त्त (chitta) Consciousnessवृत्तित्त (Vritti) Patterns, movementsनिनरोधः (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 (vr ̥tti) in the field of awareness (citta).

तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥

tadādraṣṭuḥsvarūpe-'vasthānam ॥3॥

Sanskrit Translationतदा (tada) Thenद्रष्टुः (drashtuh) Witness, pure awareness

स्वरूपे (Svarupe) Own essence, identityवस्तनम् (Vasthanam) State of abiding

For finding our true self (drashtu) entails insight into our own nature. ||3||

With clarity within your perceptual space you (draṣṭr ̥) can directly experience your true nature (svarūpa).

वृत्तित्त सारूप्यमिमतरत्र ॥४॥

vr̥ttisārūpyam-itaratra॥4॥

Sanskrit Translationवृत्तित्त (vritti) Patterns, movements (of the mind)सारूप्यं (saarupyam) Identification, conformityइतरत्र (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 पञ्�तय्यः श्चि12ष्टाश्चि12ष्टाः ॥५॥

vr̥ttayaḥpañcatayyaḥkliṣṭākliṣṭāḥ॥5॥

Sanskrit Translationवृत्तयः(vrittayah) Patterning, movements (of the mind)पञ्�तय्यः (panchatayyah) Fivefoldश्चि12ष्ट (klista) Hurtfulअश्चि12स्थः (aklistah) Benign

There are five types of misconceptions (vrittis), some of which are more agreeable than others: ||5||Five kinds of thoughts and feelings (vr ̥tti) can inhabit your inner perceptual space. Sometimes they are painful to you (kliṣṭa), sometimes pleasant (akliṣṭa).

प्रमाण निवपय6य निवकल्प निनद्रा स्मृतयः ॥६॥

pramāṇaviparyayavikalpanidrāsmr ̥tayaḥ॥6॥

Sanskrit Translationप्रमाण (pramana) Right perceptionनिवप6या6य (viparyaya) Misperception, errorनिवकल्प (vikalpa) Conceptualizationनिनद्रा (nidra) Sleepस्मृतयः (smritayah) Memory, remembering

insight, error, imaginings, deep sleep, and recollections.Right perception (pramāṇa), distorted perception (viparyaya), mental constructions (viklapa), mental dullness (nidrā) and memory (smr ̥ti) are the five movements of the inner perceptual space.

प्रत्यक्षानुमानाअगमाः प्रमाणानिन ॥७॥

pratyakṣa-anumāna-āgamāḥpramāṇāni॥7॥

Sanskrit Translationप्रत्यक्ष (pratyaksha) Perception, sensory inputअनुमान (anumana) Inferenceअगमाः (agamah) Testimony from a teacher or traditional

textप्रमाणानिन (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.

निवपय6यो मिमथ्याज्ञानमतद्रूप प्रनितष्ठम् ॥८॥

viparyayomithyā-jñānam-atadrūpapratiṣṭham॥8॥

Sanskrit Translationनिवपय6यो (viparyayo) Misperception, errorमिमथ्य (mithya) Falseज्ञनम् (jnanam) Knowledgeअतद ्(atad) Not thatरूप (rupa) Formप्रनितष्तं (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 निवकल्पः ॥९॥

śabda-jñāna-anupātīvastu-śūnyovikalpaḥ॥9॥

Sanskrit Translationसब्द (sabda) Verbal, linguisticज्ञान (jnana) Knowledgeअनुपानित (anupaati) Following, relying uponवस्तु (vastu) Object, substanceशून्यो (shunyo) Emptyनिवकल्पः (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).

अभावप्रत्ययाअ2म्बना तमोवृत्तित्तर्निनKद्र ॥१०॥

abhāva-pratyaya-ālambanātamo-vr̥ttir-nidra ॥10॥

Sanskrit Translationअभाव (abhava) Non-existence, non-becoming

प्रत्यया (pratyaya) Perception, thought, intention, representation

अ2म्बना (alambana) Resting onतमो (tamo) Light in darknessवृत्तित्त (vritti) Pattern, movementनिनद्रा (nidra) Sleep

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 (vr ̥tti) of dullness (nidrā) is created in your inner perceptual space.

अनुभूतनिवषयासंप्रमोषः स्मृनितः ॥११॥

anu-bhūta-viṣaya-asaṁpramoṣaḥsmr ̥tiḥ॥11॥

Sanskrit Translationअनुभूत (anubhuta) Experiencedनिवषय (vishaya) Object (of experience), phenomenonअसंप्रमोषः (asampramosah) Not allowing to steal awayस्मृत्तित्तः (smrttih) Memory, remembering

Recollections are engendered by the past, insofar as the relevant experience has not been eclipsed. ||11||Memory (smr ̥tti) [is a] not completely faded (asaṁpramoṣa) [previously] perceived object (viṣaya)If a projection does not completely fade (anubhūta-viṣayāsaṁpramiṣa), a memory (smr ̥ti) arises in your inner perceptual space.

अभ्यासवैराग्याअभ्यां तन्निन्नरोधः ॥१२॥

abhyāsa-vairāgya-ābhyāṁ tan-nirodhaḥ॥12॥

Sanskrit Translationअभ्यास (abhyasa) Practice, action, methodवैराग्या आभ्यां (vairaagyaa-abhyaam) Non-reaction, non-attachment,

dispassion

तन् (tan) Theseनिनरोधः (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 श्चिस्थतौ यत्नोऽभ्यासः ॥१३॥

tatrasthitauyatno-'bhyāsaḥ॥13॥

Sanskrit Translationतत्र (tatra) In thatश्चिस्थतौ (sthitau) Stability, steadinessयत्नो (yatno) Sustained effortअभ्यासः (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 दीर्घ6का2 नैरन्तय6 सत्काराअदराअसेनिवतो दृढभूमिमः ॥१४॥

satudīrghakālanairantaryasatkāra-ādara-āsevitodr ̥ḍhabhūmiḥ॥14॥

Sanskrit Translation Sanskrit Translationस (sa) This तु (and,

moreover)And, moreover

दीर्घ6 (dirgha) Long का2 (kaala) Timeनैरन्तय6 (nairantarya) Continuously सत्कारा (satkaaraa) Skillfully, right

wayअसेनिवत (asevita) Cultivated दृढ (drdha) Firmlyभूमिमः (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).

दृष्टानुश्रनिवकनिवषयनिवतृष्णस्य वशीकारसंज्णा वैराग्यम् ॥१५॥

dr ̥ṣṭa-anuśravika-viṣaya-vitr ̥ṣṇasyavaśīkāra-saṁjṇāvairāgyam॥15॥

Sanskrit Translationदृष्ट (drshta) Seen, perceptibleअनुश्रनिवक (anushravika) Heard, learnedनिवषय (vishaya) Objectनिवतृष्णस्य (vitrishnasya) Without wanting or attachmentवशीकार (vashikaara) Mastery, willing something to happenसंज्णा (samjna) Comprehensionवैराग्यम् (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-vaitr ̥ṣṇyam॥16॥

Sanskrit Translationतत् (tat) Thisपरं (param) Ultimate, highest, purestपुरुष (purusha) Pure consciousness, pure awarenessख्यातेः (khyaateh) Clear seeingगुण (guna) Fundamental quality of natureवैतृष्ण्यं (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||

निवतक6 निव�ाराअनन्दास्मिस्मतारुपानुगमात्संप्रज्ञातः ॥१७॥

vitarka-vicāra-ānanda-asmitā-rupa-anugamāt-saṁprajñātaḥ॥17॥

Sanskrit Translationनिवतक6 (vitarka) Analytical thinkingनिव�ारा (vicaaraa) Insight, reflectionआनन्द (ananda) Bliss, joyअस्मिस्मता (asmita) Sense of self, I-am-nessरूप (rupa) Formअनुगमत् (anugamat) Going with, following, accompanyingसंप्रज्ञातः (samprajnatah) Cognitive

This absolute knowledge is engendered incrementally by divination, experience, joy, and ultimately the feeling of oneness. ||17||

निवरामप्रत्ययाभ्यासपूव6ः संस्कारशेषोऽन्यः ॥१८॥

virāma-pratyaya-abhyāsa-pūrvaḥsaṁskāra-śeṣo-'nyaḥ॥18॥

Sanskrit Translationनिवराम (virama) Cessationप्रत्यया (pratyaya) Perception, thought, intention,

representationअभ्यास (abhyasa) Practice, action, methodपूव6ः (purvah) Earlierसंस्कार (samskara) Latent impressionsशेषो (shesho) Store, residuumन्यः (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 निवदेहप्रकृनित2यानम् ॥१९॥

bhava-pratyayovideha-prakr̥ti-layānam ॥19॥

Sanskrit Translationभव (bhava) Being, becomingप्रत्ययो (pratyayo) Perception, thought, intention,

representationनिवदेह (videha) Bodilessप्रकृनित (prakriti) Nature2यानम् (layaanam) Clasped, merged

Some people are born with true insight, whereas others attain it via a divine body or oneness with nature. ||19||

श्रदध्ावीय6स्मृनित समामिधप्रज्ञापूव6क इतरेषाम् ॥२०॥

śraddhā-vīrya-smr ̥tisamādhi-prajñā-pūrvakaitareṣām ॥20॥

Sanskrit Translationश्रदध्ा (sraddha) Faithवीय6 (virya) Energy, vigorस्मृत्तित्त (smritti) Memory, mindfulnessसमामिध (Samadhi) Oneness, integrationप्रज्ञा (prajna) Wisdomपूव6क (purvaka) Preceded byइतरेषाम् (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॥

Sanskrit Translationतीव्र (tivra) Extremelyसंवेगानाम (samvegaanaam) Intense, vehementआसन्नः (asannah) Near

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

मृदुमध्यामिधमात्रत्वात्ततोऽनिप निवशेषः ॥२२॥

mr̥du-madhya-adhimātratvāt-tato'piviśeṣaḥ ॥22॥

Sanskrit Translationमृदु (mridu) Mildमध्य (madhya) Moderateअदिदमात्रत्वत (adhimaatratvat) Extreme, intenseततो (tato) Therefore, from theseनिपनिव (pivi) Alsoशेषः (sheshah) Difference, distinction

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

ई�वरप्रत्तिणधानाद्वा ॥२३॥

īśvara-praṇidhānād-vā ॥23॥

Sanskrit Translationई�वर (isvara) Divine ideal of pure awarenessप्रत्तिणधनाद (pranidhanad) Surrender, dedication, application,

alignmentवा (va) Or

The goal can also be attained via submission to the concept of an ideal being (ishvara). ||24||

12ेश कम6 निवपाकाअशयैःअपरामृष्टः पुरुषनिवशेष ई�वरः ॥२४॥

kleśa karma vipāka-āśayaiḥ-aparāmr̥ṣṭaḥpuruṣa-viśeṣaīśvaraḥ॥24॥

Sanskrit Translation12ेश (klesha) Cause of suffering, corruption,

hindrance, poisonकम6 (karma) Actionनिवपाक (vipaka) Ripening, fruitationअशयैः (ashayaih) Store, residuumअपरामृष्टः (aparamrishtah) Untouchedपुरुष (purusha) Pure awareness, consciousness

निवशेष (vishesha) Difference, distinctionई�वरः (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 निनरनितशयं सव6ज्ञबीजम् ॥२५॥

tatraniratiśayaṁsarvajña-bījam॥25॥

Sanskrit Translationतत्र (tatra) There, in thatनिनरनितशयं (niratisayam) Incomparable, unsurpassedसव6 (sarva) Allज्ञ (jna) Knowingबीजम् (bijam) Seed

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

स एष पूवgषामनिपगुरुः का2ेनानवचे्छदात् ॥२६॥

saeṣapūrveṣām-api-guruḥkālena-anavacchedāt ॥26॥

Sanskrit Translationस (sa) This, thatपूवgषाम (purveshaam) Earlierअनिप (api) Alsoगुरुः (guruh) Teacher, who leads you to the lightका2ेन (kaalena) By time, temporarilyअनवच्चेदत् (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 वा�कः प्रणवः ॥२७॥

tasyavācakaḥpraṇavaḥ॥27॥

Sanskrit Translation

तस्य (tasya) Of this, thatवा�कः (vacakah) Signifyingप्रणवः (pranavah) The syllable pronounced ‘Om’

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

तज्जपः तदथ6भावनम् ॥२८॥

taj-japaḥ tad-artha-bhāvanam॥28॥

Sanskrit Translationतज् (taj) Thatजपः (japah) Repetition, intonationतद ्(tad) It is, thatअथ6 (artha) Meaning, purposeभावनम् (bhavanam) Realizing, becoming

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

ततः प्रत्य1�ेतनामिधगमोऽप्यन्तरायाभव�� ॥२९॥

tataḥpratyak-cetana-adhigamo-'py-antarāya-abhavaś-ca ॥29॥

Sanskrit Translationततः (tatah) Therefore, from theseप्रत्यक् (pratyak) Inwards�ेतन (cetana) Consciousnessअमिधगमो (adhigamo) Attainmentअनिप (api) Alsoअन्तराय (antaraya) Obstacleअभवस् (abhavas) Disappearance� (ca) And

Through this practice, the immutable self is revealed and all obstacles (antaraya) are removed. ||29||

व्यामिध स्त्यान संशय प्रमादाअ2स्यानिवरनित भ्रान्तिन्तदश6ना2ब्धभूमिमकत्वानवश्चिस्थतत्वानिन चि�त्तनिवके्षपाः ते अन्तरायाः ॥३०॥

vyādhistyānasaṁśayapramāda-ālasya-aviratibhrāntidarśana-alabdha-bhūmikatva-anavasthitatvānicitta-vikṣepāḥteantarāyāḥ॥30॥

Sanskrit Translationव्यामिध (vyadhi) Sicknessस्त्यान (styaana) Apathyसंशय (doubt) Doubtप्रमाद (pramaada) Carelessnessआ2स्य (alasya) Lazinessअनिवरनित (avirati) Sexual indulgenceभ्रान्तिन्त (bhranti) Falseदश6न् (darshan) Vision, perspectiveअ2ब्ध (alabdha) Failing to attainभुमिमकत्वा (bhumikatva) Developmental stagesअनवश्चिस्थतत्वानिन (anuvasthitatvani) Inconstancy, instabilityचि�त्त (chitta) Consciousnessनिवक्षेपः (viskhepah) Distraction, stirring upते (te) Theseअन्तरायाः (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||

दुःखदौम6नस्याङ्गमेजयत्व�वासप्र�वासाः निवक्षेप सहभुवः ॥३१॥

duḥkha-daurmanasya-aṅgamejayatva-śvāsapraśvāsāḥvikṣepasahabhuvaḥ॥31॥

Sanskrit Translationदुःख (dhuhka) Distress, pain, sufferingदौम6नस्य (daumarnasya) Depressionअङ्गम् (angam) Limbएजयत्व (ejayatva) Trembling�वास (svasa) Disturbed inhalationप्र�वासाः (prashvasah) Disturbed exhalationनिवषेप (vikshepa) Distraction, stirring upसहभुवः (sahabhuvah) Accompanying

Suffering, depression, nervousness, and agitated breathing are signs of this lack of clarity. ||31||

तत्प्रनितषेधाथ6मेकतत्त्वाभ्यासः ॥३२॥

tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ॥32॥

Sanskrit Translationतत् (tat) That, theseप्रनितषेध (pratisheda) Subdue, ward offअथ6म् (artham) Meaning, purpose, approachएक (eka) Oneतत्त्व (tattva) Thusness, elemental quality, principleअभ्यासः (abhyasah) Practice, action, method

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

मैत्री करुणा मुदिदतोपेक्षाणांसुखदुःख पुण्यापुण्यनिवषयाणां भावनातः चि�त्तप्रसादनम् ॥३३॥

maitrīkaruṇāmudito-pekṣāṇāṁ-sukha-duḥkhapuṇya-apuṇya-viṣayāṇāṁbhāvanātaḥcitta-prasādanam॥33॥

Sanskrit Translationमैत्री (maitri) Friendlinessकरुणा (karunaa) Compassionमुदिदत (mudita) Delightएपेक्षाणां (epekshanam) Equanimityसुख (sukha) Happinessदुःख (duhkha) Sufferingपुण्य (punya) Goodअपुण्य (apunya) Evilनिवषयाणां (vishayanam) Object (of experience)भावनातः (bhavanatah) Radiating, projectingचि�त्त (chitta) Consciousnessप्रसादनम् (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||

प्रच्छद6ननिवधारणाअभ्यां वा प्राणस्य ॥३४॥

pracchardana-vidhāraṇa-ābhyāṁvāprāṇasya॥34॥

Sanskrit Translationप्रच्छद6न (pracchardana) Exhalation, expulsionनिवधारणा अभ्यं (vidharanabhyam) Pause, retentionवा (vaa) Orप्राणस्य (pranasya) Breath, life-force

The goal can be attained through breathing exercises involving holding your breath before exhaling. ||34||

निवषयवती वा प्रवृत्तित्तरुत्पन्ना मनसः श्चिस्थनित निनबन्निrनी ॥३५॥

viṣayavatīvāpravr̥tti-rutpannāmanasaḥsthitinibandhinī ॥35॥

Sanskrit Translationनिवषय (vishaya) Object (of experience)वानित (vati) Havingवा (vaa) Orप्रवृत्तित्त (pravritti) Arising of activityरुत्पन्ना (rutpanna) Arisen, producedमनसः (manasah) Mindश्चिस्थनित (sthiti) Stability, steadinessनिनबन्निrनी (nibandhini) Holds

- Or by contemplating things and impressions, which promotes mental stability and consolidation ||35||

निवशोका वा ज्योनितष्मती ॥३६॥

viśokāvājyotiṣmatī॥36॥

Sanskrit Translationनिवशोका (vishokaa) Free of sorrowवा (vaa) Orज्योनितष्मती (jyotismati) Luminous

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

वीतराग निवषयम् वा चि�त्तम् ॥३७॥

vītarāgaviṣayamvācittam॥37॥

Sanskrit Translationनिवत (vita) Free from, withoutराग (raga) Desire, passion, attachmentनिवषयम् (vishayam) Object (of experience)वा (vaa) Orचि�त्तम् (chittam) Consciousness

Or if what is mutable in human beings (chitta) is no longer the handmaiden of desire. ||37||

स्वप्ननिनद्रा ज्ञानाअ2म्बनम् वा ॥३८॥

svapna-nidrājñāna-ālambanamvā॥38॥

Sanskrit Translationस्वप्न (svapna) Dreamनिनद्रा (nidra) Sleepज्ञाना (jnana) Knowledgeअ2म्बनम् (alambanam) Restingवा (vaa) Or

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

यथाअत्तिभमतध्यानाद्वा ॥३९॥

yathā-abhimata-dhyānād-vā॥39॥

Sanskrit Translationयथा (yatya) Asअत्तिभमत (abhimata) Desiredध्यानात् (dhyanat) Meditative absorbtionवा (vaa) Or

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

परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥४०॥

paramāṇuparama-mahattva-anto-'syavaśīkāraḥ॥40॥

Sanskrit Translationपरम (parama) Ultimate, highest, purestअणु (anu) Minute, infinitesimalमहत्त्व (mahattva) Greatness, magnitudeअन्त (anta) Extending from…to…अस्य (asya) Hisवशीकारः (vashikarah) Mastery

A person who attains this goal has mastery over everything, from the smallest atom to the entire universe. ||40||

क्षीणवृत्तेरत्तिभजातस्येव मणेर्ग्र6हीतृर्ग्रहणर्ग्राह्येषु तत्स्थतदञ्जनता समापत्तित्तः ॥४१॥

kṣīṇa-vr̥tter-abhijātasy-evamaṇer-grahītr̥-grahaṇa-grāhyeṣutatstha-tadañjanatāsamāpattiḥ॥41॥

Sanskrit Translationक्षीण (kshina) Dwindled, decreasedवृत्तित्तर् (vrittir) Patters, movementsअत्तिभजातस्य (abijatasya) Faultless, transparentएव (eva) Likeमणेर (maner) Jewelर्ग्रनिहतृ (grahitri) One who grasps, perceiverर्ग्रहण (grahana) Grasping, perceivingर्ग्राह्येषु (grahyeshu) Grasped, object of perceptionतत् (tat) That

स्थ (stha) Abideअञ्जनता (anjanata) Saturation, taking the form of something

elseसमापत्तित्तः (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 शब्दाथ6ज्ञाननिवकल्पैः संकीणा6 सनिवतका6 समापत्तित्तः ॥४२॥

tatraśabdārtha-jñāna-vikalpaiḥsaṁkīrṇāsavitarkāsamāpattiḥ॥42॥

Sanskrit Translationतत्र (tatra) There, in thatशब्द (sabda) Verbal, linguisticअथ6 (artha) Meaning purposeज्ञान (jnana) Knowledgeनिवकल्पैः (vikalpaih) Conceptualizationसंकीणा6 (samkirna) Intermingledसनिवतका6 (savitarka) Thoughtसमापत्तित्तः (samapattih) Coalescence, unified contemplation

In conjunction with word and object knowledge, or imagination, this state is savitarkasamapatti. ||42||

स्मृनितपरिरशुदध्ौ स्वरूपशून्येवाथ6मात्रनिनभा6सा निनर्निवKतका6 ॥४३॥

smr̥ti-pariśuddhausvarūpa-śūnyeva-arthamātra-nirbhāsānirvitarkā॥43॥

Sanskrit Translationस्मृनित (smriti) Memory, mindfulnessपरिरशुदध्ौ (parisuddhau) Wiping clean, purificationस्वरूप (svarupa) Own form, identityशून्य (shunya) Emptyएव (eva) Likeअथ6 (artha) Meaning, purposeमात्र (matra) Onlyनिनभा6सा (nirbasa) Shining

निनर्निवKतका6 (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 सनिव�ारा निनर्निवK�ारा � सूक्ष्मनिवषय व्याख्याता ॥४४॥

etayaivasavicārānirvicārā ca sūkṣma-viṣayavyākhyātā॥44॥

Sanskrit Translationएतय (etaya) By thisएव (eva) Like, thusसनिव�ारा (savicara) Reflectingनिनर्निवK�ारा (nirvicara) Not reflectingनिव�ारा (vicara) Object of experienceसूक्ष्म (sukshma) Subtle phenomenonनिवषय (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||

सूक्ष्मनिवषयत्वम्�ाचि2ण्ग पय6वसानम् ॥४५॥

sūkṣma-viṣayatvam-ca-aliṇgaparyavasānam॥45॥

Sanskrit Translationसूक्ष्म (sukshma) Subtleनिवषयत्वं (vishayatvam) The thus-ness of an object, the thing

itself� (ca) Andअचि2ण्ग (alinga) Without formपय6वसानम् (paryavasanam) Ending, terminating

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

ता एव सबीजस्समामिधः ॥४६॥

tāevasabījas-samādhiḥ॥46॥

Sanskrit Translationता (ta) Theseएव (eva) Only, alsoसनिबजस् (sabijas) With seedसमामिधः (samadhih) Oneness, integration

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

निनर्निवK�ारवैशारदे्यऽध्यात्मप्रसादः ॥४७॥

nirvicāra-vaiśāradye-'dhyātma-prasādaḥ॥47॥

Sanskrit Translationनिनर्निवK�ार (nirvicara) Nor reflectingवैशारद्ये (vaisaradye) Lucidity, purityअध्यात्म (adhyatma) The innermost selfप्रसादः (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॥

r ̥taṁbharātatraprajñā॥48॥

Sanskrit Translationऋतं (rtam) Truthभरा (bhara) Bearingतत्र (tatra) In thatप्रज्ञा (prajna) Wisdom

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

श्रुतानुमानप्रज्ञाअभ्यामन्यनिवषया निवशेषाथ6त्वात् ॥४९॥

śruta-anumāna-prajñā-abhyām-anya-viṣayāviśeṣa-arthatvāt॥49॥

Sanskrit Translationश्रुत (sruta) What has been heard, teachingsअनुमान (anumana) Inferenceज्ञाअभ्यम् (prajnabhyam) Wisdomअन्य (anya) Otherनिवषया (visaya) Objectनिवशेष (vishesha) Difference, distinctionअथ6त्वत् (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 प्रनितबrी ॥५०॥

tajjas-saṁskāro-'nya-saṁskārapratibandhī॥50॥

Sanskrit Translationतज्जस् (tajjas) That what is born ofसंस्कार (samskara) Latent impressionsअन्य (anya) Otherप्रनितबrी (pratibandhi) Prevents, obstructs

This experience gives rise to an impression (samskara) that supplants other impressions (samskara). ||50||

तस्यानिप निनरोधे सव6निनरोधान्निन्नब{जः समामिधः ॥५१॥

tasyāpinirodhesarva-nirodhān-nirbījaḥsamādhiḥ॥51॥

Sanskrit Translationतस्य (tasya) Of thisअनिप (api) Alsoनिनरोधे (nirodhe) Stilling, cessation, restrictionसव6 (sarva) Allनिनब{जः (nirbijah) Seedless

समामिधः (samadhi) Oneness, integration, harmony

Nirbiijasamadhi is attained once even these impressions have become tranquil and when everything has become tranquil. ||51||

Chapter 2

तपः स्वाध्याये�वरप्रत्तिणधानानिन नि|यायोगः ॥१॥tapaḥ svādhyāy-eśvarapraṇidhānāni kriyā-yogaḥ ॥1॥

Sanskrit Translationतपः (tapa) Heat, austerity, intensity of disciplineस्वाध्याय (svadhyaya) Self-studyएस्वर (esvara) Divine ideal of pure awarenessप्रत्तिणधानानिन (pranidhanani) Dedication, application, alignmentनि|य (kriya) Actionयोगः (yoga) Union

Practice characterized by rigor and vigilance toward itself, without attachment to the outcome, is known as kriya yoga. ||1||

समामिधभावनाथ6ः 12ेश तनूकरणाथ6�� ॥२॥samādhi-bhāvana-arthaḥ kleśa tanū-karaṇa-arthaś-ca ॥2॥

Sanskrit Translationसमामिध (samadhi) Oneness, harmonyभावन (bhavana) Realizing, becomingअथ6ः (artha) Meaning, purpose12ेश (klesha) Cause of suffering, hindranceतनू (tanu) Slender, weakकरण (karana) Makingअथ6स् (arthas) Meaning, purpose� (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||

अनिवद्याअस्मिस्मतारागदे्वषात्तिभनिनवेशः 12ेशाः ॥३॥avidyā-asmitā-rāga-dveṣa-abhiniveśaḥ kleśāḥ ॥3॥Sanskrit Translation

अनिवद्या (avidya) Lack of wisdom, not seeing things as they are

अस्मिस्मता (asmita) The sense of ‘I’, egoismराग (raga) Desire, passion, attachmentदे्वष (dvesa) Aversionअत्तिभनिनवेशः (abhinivesah) Clinging to life, self-perservation12ेशाः (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||

अनिवद्या के्षत्रमुत्तरेषाम् प्रसुप्ततनुनिवश्चिच्छन्नोदाराणाम् ॥४॥avidyā kṣetram-uttareṣām prasupta-tanu-vicchinn-odārāṇām ॥4॥

Sanskrit Translationअनिवद्या (avidya) Lack of wisdom, not seeing things as

they areके्षत्रम् (kshetram) Fieldउत्तरेषां (uttaresham) Other, followingप्रसुप्त (prasupta) Dormantतनु (tanu) Thinनिवश्चिच्छन्न (vicchinna) Interrupted, interceptedउदाराणाम् (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||

अनिनत्याअशुचि�दुःखानात्मसु निनत्यशुचि�सुखाअत्मख्यानितरनिवद्या ॥५॥anityā-aśuci-duḥkha-anātmasu nitya-śuci-sukha-ātmakhyātir-avidyā ॥5॥

Sanskrit Translation

अनिनत्या (anitya) Impermanentअशुचि� (asuci) Impureदुःख (duhkha) Distress, pain, sufferingअनात्मसु (anatmasu) Not selfनिनत्य (nitya) Permanentशुचि� (suci) Pureसुखा (sukha) Happinessअत्म (atma) Selfख्यानितर् (khyatir) Seeingअनिवद्या (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||

दृग्दश6नश1त्योरेकात्मतैवास्मिस्मता ॥६॥dr ̥g-darśana-śaktyor-ekātmata-iva-asmitā ॥6॥

Sanskrit Translationदृग् (drig) Pure awareness, witnessदश6न (darshana) Vision, perspectiveश1त्योर् (saktyor) Powerएक (eka) Oneआत्मत (atmata) Selfhoodएव (eva) Like, thus, as it wereअस्मिस्मत (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॥

Sanskrit Translationसुख (sukha) Happinessअनुशामिय (anushayi) Followingरागः (ragah) Wanting, desire, passion, attachment

The presumption that happiness depends on external circumstances is referred to as desire (raga). ||7||

दुःखानुशयी दे्वषः ॥८॥duḥkha-anuśayī dveṣaḥ ॥8॥

Sanskrit Translationदुःख (duhkha) Distress, pain, dufferingअनुशामिय (anushayi) Followingदे्वषः (dvesah) Aversion

The notion that pain and suffering are caused by external circumstances is referred to as aversion (dvesha). ||8||

स्वरस्वानिह निवदुषोऽनिप समारूढोऽत्तिभनिनवेशः ॥९॥svarasvāhi viduṣo-'pi samārūḍho-'bhiniveśaḥ ॥9॥Sanskrit Translation

स्व (sva) Ownरस (rasa) Tasteवानिह (vahi) Flowingनिवदुषो (viduso) Sage, wise personअनिप (api) Also, evenसमा (sama) Thusरूढो (rudho) Rootedअत्तिभनिनवेशः Anxiety, self-perservation

Anxiety (abhinivesha) arises spontaneously and can even dominate your entire existence. ||9||

ते प्रनितप्रसवहेयाः सूक्ष्माः ॥१०॥te pratiprasava-heyāḥ sūkṣmāḥ ॥10॥

Sanskrit Translationते (te) These

प्रनित (prati) With regard to, towardप्रसव (prasava) Flow, motion, creationहेयाः (heyah) Overcome,overwhelmedसूक्ष्माः (sukshmah) Subtle

This burden (klesha) should be nipped in the bud. || 10||

ध्यान हेयाः तद्वतृ्तयः ॥११॥dhyāna heyāḥ tad-vr ̥ttayaḥ ॥11॥

Sanskrit Translationध्यान (dhyana) Meditative absorptionहेयाः (heyah) Overcome, overwhelmedतद ्(tat) That, theseवृत्तयः (vrittayah) Patterns, movements

Medidating (dhyana) on that which we wish to overcome eliminates such misconceptions that arise from human mutability (vritti). ||11|

12ेशमू2ः कमा6शयो दृष्टादृष्टजन्मवेदनीयः ॥१२॥kleśa-mūlaḥ karma-aśayo dr ̥ṣṭa-adr̥ṣṭa-janma-vedanīyaḥ ॥12॥

Sanskrit Translation12ेश (klesha) Cause of suffering, hindranceमू2ः (moola) Rootकमा6 (karma) Actionअशयो (ashayo) Store, residuumदृष्ट (drista) Seenअदृष्ट (adrista) Unseenजन्म (janma) Birthवेदनीयः (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||

सनित मू2े तनिद्वपाको जात्यायुभ�गाः ॥१३॥sati mūle tad-vipāko jāty-āyur-bhogāḥ ॥13॥

Sanskrit Translationसनित (sati) Existingमू2े (mule) Rootतद ्(tad) This, thatनिवपाको (vipako) Ripening, fruitationजत्य् (jaty) Birthआयुर् (ayur) Span of lifeभोगः (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 ह्2ाद परिरतापफ2ाः पुण्यापुण्यहेतुत्वात् ॥१४॥te hlāda paritāpa-phalāḥ puṇya-apuṇya-hetutvāt ॥14॥

Sanskrit Translationते (te) They, theseह्2ाद (hlada) Delightपरिरताप (paritapa) Anguishफ2ाः (phalah) Fruitपुण्य (punya) Good, virtuousअपुण्य (apunya) Bad, evilहेतुत्वात् (hetutvat) Causality

The outcome of an action is felicitous or infelicitous depending on whether the foundation is successful or unsuccessful. ||14||

परिरणाम ताप संस्कार दुःखैः गुणवृत्तित्तनिवरोधाच्च दुःखमेव सव� निववेनिकनः ॥१५॥pariṇāma tāpa saṁskāra duḥkhaiḥ guṇa-vr ̥tti-virodhācca duḥkham-eva

sarvaṁ vivekinaḥ ॥15॥Sanskrit Translation

परिरणाम (parinama) Transformationताप (tapa) Anguish

संस्कार (samskara) Latent impressionsदुःखैः (duhkhaih) Pain, sufferingगुण (guna) Fundamental quality of natureवृत्तित्त (vritti) Patterns, movementsनिवरोधाच्च Conflict, oppositionदुःखम् (duhkham) Pain, suffering, corruptionएव (eva) Thusसव� (sarvam) Allनिववेनिकनः (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॥

Sanskrit Translationहेयं (heyam) Overcome, overwhelmedदुःखम् (duhkham) Pain, distress, sufferingअनागतम् (anagatam) Future

But future suffering can be avoided. ||16||

द्रष्टृदृ�ययोः संयोगो हेयहेतुः ॥१७॥draṣṭr ̥-dr ̥śyayoḥ saṁyogo heyahetuḥ ॥17॥

Sanskrit Translationद्रष्टृ (drastri) Witness, seer, pure awarenessदृ�ययोः (drisyayoh) What is seenसंयोगो (samyogo) Union, couplingहेय (heya) Overcome, overwhelmedहेतुः (hetuh) Cause

For identificaiton of the true self (drashtu) with that which is mutable is the cause of suffering. ||17||

प्रकाशनि|याश्चिस्थनितशी2ं भूतेन्द्रिन्द्रयाअत्मकं भोगापवगा6थ� दृ�यम् ॥१८॥prakāśa-kriyā-sthiti-śīlaṁ bhūtendriya-ātmakaṁ bhoga-apavarga-arthaṁ

dr̥śyam ॥18॥Sanskrit Translation

प्रकाश (prakash) Light, brightnessनि|या (kriya) Actionश्चिस्थनित (sthiti) Stability, steadinessशी2ं (silam) Characterभूत (bhuta) Elementइन्द्रिन्द्रय (indriya) Sensory apparatusअत्मकं (atmakam) Self, essenceभोग (bhoga) Experience, enjoymentअपवग6 (apavarga) Emancipation, liberationअथ� (artham) Meaning, essenceदृ�यम् (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||

निवशेषानिवशेषचि2ङ्गमात्राचि2ङ्गानिन गुणपवा6त्तिण ॥१९॥viśeṣa-aviśeṣa-liṅga-mātra-aliṅgāni guṇaparvāṇi ॥19॥

Sanskrit Translationनिवशेष (vishesha) Difference, distinctionअनिवशेष (avishesha) Indistinctचि2ङ्ग (linga) Mark, characteristicमात्र (matra) Onlyअचि2ङ्गानिन (alingani) Undifferentiated, without marksगुण (guna) Fundamental quality of natureपवा6त्तिण (parvani) Level, state

Physical objects exhibit the following states: determinable; unspecific; symbolic; beyond symbols ||19||

द्रष्टा दृचिशमात्रः शुदध्ोऽनिप प्रत्ययानुप�यः ॥२०॥

draṣṭā dr ̥śimātraḥ śuddho-'pi pratyaya-anupaśyaḥ ॥20॥Sanskrit Translation

द्रष्टा (drasta) Pure awareness, witnessदृचिशमात्रः (drishimatrah) The only (one) that is seeingशुदध्ो (shuddho) Pureअनिप (api) Also, althoughप्रत्यय (pratyaya) Perception, thought, intentionअनुप�यः (anupasyah) To behold

Only the true self (drashtu) sees; it is immutable, although seeing is based on accurate perception. ||20||

तदथ6 एव दृ�यस्याअत्मा ॥२१॥tadartha eva dr ̥śyasya-ātmā ॥21॥

Sanskrit Translationतद ्(tad) It’s, thatअथ6 (artha) Meaning, purposeएव (eva) Thusदृ�यस्या (drisyasya) Of what is seenअत्मा (atma) Self, essence

Physical objects can only be deemed to such if perceived by the true self (atma) ||21||

कृताथ� प्रनितनष्टंअप्यनष्टं तदन्य साधारणत्वात् ॥२२॥kr ̥tārthaṁ pratinaṣṭaṁ-apy-anaṣṭaṁ tadanya sādhāraṇatvāt ॥22॥

Sanskrit Translationकृत (krita) Done, accomplishedअथ� (artham) Meaning, purposeप्रनित (prati) With regard to, towardनष्टं (nashtam) Ceasedअनिप (api) Alsoअनष्टं (anashtam) Not ceasedतद ्(tad) That, it’sअन्य (anya) Other

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||

स्वस्वामिमश1त्योः स्वरूपोप्2स्मिब्धहेतुः संयोगः ॥२३॥svasvāmi-śaktyoḥ svarūp-oplabdhi-hetuḥ saṁyogaḥ ॥23॥

Sanskrit Translationस्व (sva) Ownस्वामिम (svami) Ownerश1त्योः (shaktyoh) Powerरूप (rupa) Formउप्2ब्दिब्द (uplabdi) Acquisitionहेतुः (hetuh) Cause, reasonसंयोगः (samyoga) Union

The sole purpose of linking the mutable with the extant is to recognize the true enduring form. ||23||

तस्य हेतुरनिवद्या ॥२४॥tasya hetur-avidyā ॥24॥

Sanskrit Translationतस्य (tasya) Of this, thatहेतु (hetuh) Cause, reasonअनिवद्या (avidya) Lack of wisdom

The root cause of identification with the mutable is a lack of insight (avidya). ||24||

तदभाबात्संयोगाभावो हानं तदद्ृशेः कैवल्यम् ॥२५॥tad-abhābāt-saṁyoga-abhāvo hānaṁ taddr ̥śeḥ kaivalyam ॥25॥

Sanskrit Translation

तद (tad) It is, thatअभाबत (abhabat) Non-existence, non-becoming,

disappearanceसंयोग (samyoga) Unionअभावो (abhavo) Non-existence, non-becoming,

disappearanceहानं (hanam) Cessationदृशेः (drisheh) Seeingकैवल्यम् (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||

निववेकख्यानितरनिवप्2वा हानोपायः ॥२६॥viveka-khyātir-aviplavā hānopāyaḥ ॥26॥

Sanskrit Translationनिववेक (viveka) Discriminationख्यानितर् (khyatir) Seeingअनिवप्2वा (aviplava) Continuous, uninterruptedहानो (hano) Cessationउपायः (upaayah) Means

The capacity to make distinctions (viveka) and uninterrupted insight are the path to this goal. ||26||

तस्य सप्तधा प्रान्तभूमिमः प्रज्ञ ॥२७॥tasya saptadhā prānta-bhūmiḥ prajña ॥27॥

Sanskrit Translationतस्य (tasya) Of this, thatसप्तधा (saptadha) sevenfoldtप्रान्त (pranta) Lastभूमिमः (bhumih) Stage, levelप्रज्ञ (prajna) Wisdom

This path to insight has seven steps. ||27||

योगाङ्गानुष्ठानादशुदम्िधक्षये ज्ञानदीन्तिप्तरानिववेकख्यातेः ॥२८॥yoga-aṅga-anuṣṭhānād-aśuddhi-kṣaye jñāna-dīptir-āviveka-khyāteḥ ॥28॥

Sanskrit Translationयोग (yoga) Unionअङ्ग (anga) Limbअनुष्टानाद ्(anushtanad) Performance, practiceअशुदम्िध (ashuddhi) Impurityक्षये (kshaye) Decreasingज्ञान (jnana) Knowledgeदिदन्तिप्तर् (diptir) Radianceअ (a) Extending toनिववेक (viveka) Discriminationख्यातेः (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 निनयमाअसन प्राणायाम प्रत्याहार धारणा ध्यान समाधयोऽष्टावङ्गानिन ॥२९॥yama niyama-āsana prāṇāyāma pratyāhāra dhāraṇā dhyāna samādhayo-'ṣṭāvaṅgāni ॥29॥

Sanskrit Translationयम (yama) External disciplineनिनयमा (niyama) Internal disciplineअसन (asana) Postureप्राणायाम (pranayama) Breath regulationप्रत्याहार (pratyahara) Withdrawal of the sensesधारणा (dharana) Concentrationध्यान (dhyana) Meditative absorptionसमाधयो (samadhyayo) Oneness, harmonyष्टावङ्गानिन (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||

अहिहKसासत्यास्तेय ब्रह्म�या6परिरर्ग्रहाः यमाः ॥३०॥ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ ॥30॥

Sanskrit TranslationअहिहKसा (ahimsa) Non-violenceसत्य (satya) Truthfulness, truthअस्तेय (asteya) Not stealingब्रह्म�या6 (brahmacharya) Celibacy, impeccable conductअपरिरर्ग्रहः (aparigrahah) Not being acquisitiveयमाः (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||

जानितदेशका2समयानवश्चिच्छन्नाः साव6भौमामहाव्रतम् ॥३१॥jāti-deśa-kāla-samaya-anavacchinnāḥ sārvabhaumā-mahāvratam ॥31॥

Sanskrit Translationजानित (jati) Birth, rankदेश (desha) Placeका2 (kala) Timeसमय (samaya) Circumstanceअनवश्चिच्छन्नाः (anavacchinah) Unlimited, irrespective ofसाव6 (sarva) Allभौमा (bhauma) At a levelमहा (maha) Greatव्रतम् (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||

शौ� संतोष तपः स्वाध्याये�वरप्रत्तिणधानानिन निनयमाः ॥३२॥śauca saṁtoṣa tapaḥ svādhyāy-eśvarapraṇidhānāni niyamāḥ ॥32॥

Sanskrit Translationशौ� (shauca) Purityसंतोष (santosha) Contentmentतपः (tapah) Heatस्वाध्याय (svadhyaya) Self studyई�वर (isvara) Divine ideal of pure awarenessप्रत्तिणधानानिन (pranidhanani) Surrender, dedication, application,

alignmentनिनयमाः (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||

निवतक6 बाधने प्रनितप्रक्षभावनम् ॥३३॥vitarka-bādhane pratiprakṣa-bhāvanam ॥33॥

Sanskrit Translationनिवतक6 (vitarka) Analytical thinking, unwholesome

thoughtsबाधने (badhane) Repellingप्रनितप्रक्ष (pratipaksha) Oppositeभावनम् (bhavanam) Realizing, becoming

Uncertainty concerning implementation can be overcome via orientation with the reverse. ||33||

निवतका6 हिहKसादयः कृतकारिरतानुमोदिदता 2ोभ|ोधमोहाअपूव6का मृदुमध्य अमिधमात्रा दुःखाज्ञानानन्तफ2ा इनित प्रनितप्रक्षभावनम् ॥३४॥

vitarkā hiṁsādayaḥ kr ̥ta-kārita-anumoditā lobha-krodha-moha-āpūrvakā mr̥du-madhya adhimātrā duḥkha-ajñāna-ananta-phalā iti pratiprakṣa-

bhāvanam ॥34॥Sanskrit Translation

निवतका6 (vitarka) Analytical thinkingहिहKसादयः (himsa-adayai) Harming et ceteraकृत (krita) Done, accomplished

कारिरत (karita) Caused to be done, instigatedअनुमोदिदता (anumodita) Approved2ोभ (lobha) Greed|ोध (krodha) Angerमोहा (moha) Delusionअपूव6का (apurvaka) Preceded byमृदु (mridu) Mildमध्य (madhya) Moderateअमिधमात्रा (adhimatra) Extreme, intenseदुःख (duhkha) Pain, sufferingअज्ञान (ajnana) Ignoranceअनन्त (ananta) Endless, boundlessफ2ा (phala) Fruitइनित (iti) Thusप्रनितप्रक्ष (pratipraksha) Oppositeभावनम् (bhavanam) Realizing, becoming

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||

अहिहKसाप्रनितष्ठायं तत्सन्निन्नधौ वैरत्यार्घः ॥३५॥ahiṁsā-pratiṣṭhāyaṁ tat-sannidhau vairatyāghaḥ ॥35॥

Sanskrit TranslationअहिहKस (ahimsa) Non-violenceप्रनितष्ठायं (pratisthayam) Based on, grounded inतत् (tat) That, theseसन्निन्नधौ (sannidhau) Presenceवैर (vaira) Hostilityत्यार्घः (tyagah) Abandonment

Once a condition of durable non-violence (ahimsa) has been established, all enmity will be abandoned in your environs. ||35||

सत्यप्रनितष्थायं नि|याफ2ाअश्रयत्वम् ॥३६॥satya-pratiṣthāyaṁ kriyā-phala-āśrayatvam ॥36॥Sanskrit Translation

सत्य (satya) Truthfulness, truthप्रनितष्थायं (pratisthayam) Based on, grounded inनि|या (kriya) Actionफ2ा (phala) Fruitअश्रयत्वम् (asrayatvam) Rest on

Once a state of truth (satya) has been permanently established, each statement will form the basis for a truthful result. ||36||

अस्तेयप्रनितष्ठायां सव6रत्नोपस्थानम् ॥३७॥asteya-pratiṣṭhāyāṁ sarvaratn-opasthānam ॥37॥Sanskrit Translation

अस्तेयप्र (asteya) Not stealingप्रनितष्ठायां (pratisthayam) Based on, grounded inसव6 (sarva) Allरत्न (ratna) Jewelउपस्थानम् (upasthanam) Approach, materialize

Once non-stealing has been permanently established, all riches will be available. ||37||

ब्रह्म�य6 प्रनितष्ठायां वीय62ाभः ॥३८॥brahma-carya pratiṣṭhāyāṁ vīrya-lābhaḥ ॥38॥

Sanskrit Translationब्रह्म�य6 (brahmacharya) Celibacyप्रनितष्ठायां (pratisthayam) Based on, grounded inवीय6 (virya) Energy, vigor2ाभः (labhah) Acquired

Performing each action with an awareness of a higher ideal (brahma-charya) engenders tremendous strength. ||38||

अपरिरर्ग्रहस्थैयg जन्मकथंता संबोधः ॥३९॥aparigraha-sthairye janma-kathaṁtā saṁbodhaḥ ॥39॥

Sanskrit Translationअपरिरर्ग्रह (aparigraha) Not being interest in material or moneyसै्थयg (sthairye) Being settled inजन्म (janma) Birthकथंता (kathanta) Understanding whyसंबोधः (sambodhah) Insight

The permanent reign of non-covetousness (aparigraha) engenders knowledge concerning the goal of earthly life. ||39||

शौ�ात् स्वाङ्गजुगुप्सा परैरसंसग6ः ॥४०॥śaucāt svāṅga-jugupsā parairasaṁsargaḥ ॥40॥

Sanskrit Translationशौ�ात् (shauchat) Purityस्व (sva) Ownअङ्ग (anga) Limb, componentजुगुप्सा (jugupsa) Detachmentपरैर (paraira) Otherअसंसग6ः (asamsargah) Freedom from contact

Purity (shaucha) results in the abandonment of physicality and the cessation of physical contact with external things. ||40||

सत्त्वशुदम्िधः सौमनस्यैकाग्र्येन्द्रिन्द्रयजयाअत्मदश6न योग्यत्वानिन � ॥४१॥sattva-śuddhiḥ saumanasya-ikāgry-endriyajaya-ātmadarśana yogyatvāni ca

॥41॥Sanskrit Translation

सत्त्व (sattva) Clarity, luminosity, purity, fundamental quality of nature (guna)

शुदम्िधः (shuddhi) Purityसौमनस्य (saumanasya) Gladness

एक (eka) Oneअग्र्य (agrya) Pointedइन्द्रिन्द्रय (indriya) Sensory apparatusजया (jaya) Masteryअत्म (atma) Self, essenceदश6न (darshan) Vision, perspectiveयोग्यत्वानिन (yogatvani) Capability� (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||

संतोषातनुत्तमस्सुख2ाभः ॥४२॥saṁtoṣāt-anuttamas-sukhalābhaḥ ॥42॥

Sanskrit Translationसंतोषात (santoshat) Contentmentअनुत्तमस (anutamas) Unsurpassedसुख (sukha) Happiness2ाभः (labhah) Acquired

An attitude of contentment (santosha) gives rise to unexcelled happiness, mental comfort, joy, and satisfaction. ||42||

कायेन्द्रिन्द्रयचिसदम्िधरशुदम्िधक्षयात् तपसः ॥४३॥kāyendriya-siddhir-aśuddhi-kṣayāt tapasaḥ ॥43॥Sanskrit Translation

काय (kaya) Bodyइन्द्रिन्द्रय (indriya) Sensory apparatusचिसदम्िधर् (siddhir) Perfectionअशुदम्िध (ashuddhi) Impurityक्षयात् (kshayat) Decreasingतपसः (tapasah) Heat, intensity of discipline, austerity

Through self discipline (tapas), mental impurities are destroyed and the body and senses take on supernatural powers. ||43||

स्वाध्यायादिदष्टदेवता संप्रयोगः ॥४४॥svādhyāyād-iṣṭa-devatā saṁprayogaḥ ॥44॥

Sanskrit Translationस्वाध्यायाद ्(svadhyayad) Self-studyइष्ट (ishta) Desiredदेवता (devata) Deityसंप्रयोगः (samprayogah) Contact

Self-study and reflection on yourself (svadhyaya) brings you into contact with the desired ideal. ||44||

समामिध चिसदम्िधःई�वरप्रत्तिणधानात् ॥४५॥samādhi siddhiḥ-īśvarapraṇidhānāt ॥45॥

Sanskrit Translationसमामिध (samadhi) Oneness, harmonyचिसदम्िधः (siddhih) Perfectionई�वर (isvara) Divine ideal of pure awarenessप्रत्तिणधानात् (pranidhanat) Surrender, dedication, application,

alignment

By accepting your fate (ishvarapranidhana), you achieve self knowledge (samadhi) and supernatural power (siddhi). ||45||

श्चिस्थरसुखमासनम् ॥४६॥sthira-sukham-āsanam ॥46॥

Sanskrit Translationश्चिस्थर (sthira) Steady, stableसुखम् (sukham) Happinessआसनम् (asanam) Posture

Practicing yoga with strength and in a relaxed manner gives rise to harmony with the physical body (asana). ||46||

प्रयत्नशैचिथल्यानन्तसमापत्तित्तभ्याम् ॥४७॥prayatna-śaithilya-ananta-samāpatti-bhyām ॥47॥Sanskrit Translation

प्रयत्न (prayatna) Effortशैचिथल्य (shaithilya) Relaxationअनन्त (ananta) Endless, boundlessसमापत्तित्तभ्याम् (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 द्वङ्द्वानत्तिभर्घातः ॥४८॥tato dvaṅdva-an-abhighātaḥ ॥48॥

Sanskrit Translationततो (tato) Therefore, from theseद्वङ्द्व (dvandva) Play of opposites, dualitiesअनत्तिभर्घातः (anabhighatai) Being beyond disturbance, insulation

This results in a victory over the duality of life. ||48||

तस्मिस्मन् सनित �वासप्र�वास्योग6नितनिवचे्छदः प्राणायामः ॥४९॥tasmin sati śvāsa-praśvāsyor-gati-vicchedaḥ prāṇāyāmaḥ ॥49॥

Sanskrit Translationतस्मिस्मन् (tasmin) In thisसनित (sati) Existing�वास (svasa) Inhalationप्र�वास्योर् (prasvasyor) Exhalationगनित (gati) Flowनिवचे्छदः (vicchedah) Cessation, interruptionप्राणायामः (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 वृत्तित्तः देशका2सन्ख्यात्तिभः परिरदृष्टो दीर्घ6सूक्ष्मः ॥५०॥bāhya-ābhyantara-sthambha vr ̥ttiḥ deśa-kāla-sankhyābhiḥ paridr ̥ṣṭo dīrgha-

sūkṣmaḥ ॥50॥Sanskrit Translation

बाह्या (bahya) Externalअभ्यन्तर (abhyantara) Internalस्थम्भ (stambha) Stationaryवृत्तित्तः (vrittih) Patterns, movementsदेश (desha) Placeका2 (kala) Timeसन्ख्यात्तिभः (sankhyabhih) Numberपरिरदृष्टो (paridrishto) Observed, measuredदीर्घ6 (dirgha) Longसूक्ष्मः (sukshma) Subtle

Exhalation, inhalation, retention, technique, time and number must be very precisely regulated over a lengthy period. ||50||

बाह्याअभ्यन्तर निवषयाके्षपी �तुथ6ः ॥५१॥bāhya-ābhyantara viṣaya-akṣepī caturthaḥ ॥51॥Sanskrit Translation

बाह्या (bahya) Externalअभ्यन्तर (abhyantara) Internalनिवषय (vishaya) Object (of experience), phenomenonअके्षनिप (akshepi) Transcending�तुथ6ः (chaturthah) Fourth

The fourth pranayama technique ultimately transcends breath retention after exhaling or inhaling. ||51||

ततः क्षीयते प्रकाशाअवरणम् ॥५२॥tataḥ kṣīyate prakāśa-āvaraṇam ॥52॥

Sanskrit Translationततः (tatah) Therefore, from theseक्षीयते (kshiyate) Disappearsप्रकाशा (prakasha) Brightness, lightअवरणम् (avaranam) Covering, veil, layer

The veil covering the light of the true self then vanishes.

धारणासु � योग्यता मनसः ॥५३॥dhāraṇāsu ca yogyatā manasaḥ ॥53॥

Sanskrit Translationधारणासु (dharanashu) Concentration� (cha) Andयोग्यता (yogyata) Capabilityमनसः (manasah) Mind

And the mind develops the capacity for harmony with thoughts (dharana). ||53||

स्वनिवषयासंप्रयोगे चि�त्तस्य स्वरूपानुकारैवेन्द्रिन्द्रयाणां प्रत्याहारः ॥५४॥svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ pratyāhāraḥ ॥

54॥Sanskrit Translation

स्व (sva) Ownनिवषय (vishaya) Object (of experience), phenomenonअसंप्रयोगे (asamprayoge) Uncouplingचि�त्तस्य (chittasya) Consciousnessस्वरूप (svarupa) One’s own formअनुकार (anukara) Limitationएव (eva) Like, thus, as it wereइन्द्रिन्द्रयाणां (indriyanam) Sensory apparatusप्रत्याहारः (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 परमाव�यता इन्द्रिन्द्रयाणाम् ॥५५॥tataḥ paramā-vaśyatā indriyāṇām ॥55॥

Sanskrit Translationततः (tatah) Therefore, from these, from thatपरमा (parama) Ultimate, highest, purestव�यता (vasyata) Obedience, subservienceइन्द्रिन्द्रयाणाम् (indriyanam) Sensory apparatus

Thus do you gain supreme mastery of your senses. ||55||

Chapter 3देशबrः चि�त्तस्य धारणा ॥१॥

deśa-bandhaḥ cittasya dhāraṇā ॥1॥Sanskrit Translation

देश (desha) Placeबrः (bandhah) Bindingचि�त्तस्य (chittasya) Consciousnessधारणा (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॥

Sanskrit Translationतत्र (tatra) There, in thatप्रत्यय (pratyaya) Perception, thought, intention,

representationएक (eka) Oneतानता (tanata) Extension, stretchingध्यानम् (dhyanam) Meditative absorption

Allowing your thoughts to flow in an uninterrupted stream results in contemplation (dhyana). ||2||

तदेवाथ6मात्रनिनभा6सं स्वरूपशून्यमिमवसमामिधः ॥३॥tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva-samādhiḥ ॥3॥

Sanskrit Translationतद ्(tad) It is, thatएव (eva) Thusअथ6 (artha) Meaning, purpose, approachमात्र (matra) Onlyनिनभा6सं (nirbhasam) Shiningस्वरूप (svarupa) One’s own form

सुन्यम् (sunyam) Emptyसमामिधः (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॥

Sanskrit Translationत्रयम् (trayam) These threeएकत्र (ekatra) In one, as oneसंयमः (samyamah) Constraint, perfect discipline

The three processes of dharana, dhyana, and samadhi, when taken together, are the components of meditation (samyama). ||4||

तज्जयात् प्रज्ञा2ोकः ॥५॥tajjayāt prajñālokaḥ ॥5॥

Sanskrit Translationतत् (tat) Thatजयत् (jayat) Masteryप्रज्ञ (prajna) Wisdomअ2ोकः (alokah) Illumination, flashes of brilliance

Mastery of this meditation gives rise to absolute knowledge of all that can be perceived. ||5||

तस्य भूमिमषु निवनिनयोगः ॥६॥tasya bhūmiṣu viniyogaḥ ॥6॥

Sanskrit Translationतस्य (tasya) Of this, thatभूमिमषु (bhumisu) Stageनिवनिनयोगः (viniyogah) Progression, application

This meditation is carried out in the three aforementioned successive steps. ||6||

त्रयमन्तरन्गं पूवgभ्यः ॥७॥trayam-antarangaṁ pūrvebhyaḥ ॥7॥

Sanskrit Translationत्रयम् (trayam) These threeअन्तर् (antar) Innerअन्गं (angam) Limb, compotentपूवgभ्यः (purvebhyah) Earlier

These three steps are more internal (anga) than the previous steps. ||7||

तदनिप बनिहरङ्गं निनब{जस्य ॥८॥tadapi bahiraṅgaṁ nirbījasya ॥8॥

Sanskrit Translationतद ्(tad) It is, thatअनिप (api) Alsoबनिहर् (bahir) Externalअन्गं (angam) Limb, compotentनिनब{जस्य (nirbijasya) Seedless

However, these three steps are still external compared to ultimate knowledge (nirbija samadhi). ||8||

वु्यत्थाननिनरोधसंस्कारयोः अत्तिभभवप्रादुभा6वौ निनरोधक्षण चि�त्तान्वयो निनरोधपरिरणामः ॥९॥vyutthāna-nirodha-saṁskārayoḥ abhibhava-prādurbhāvau nirodhakṣaṇa

cittānvayo nirodha-pariṇāmaḥ ॥9॥Sanskrit Translation

वु्यत्थान (vyutthana) Emergenceनिनरोध (nirodha) Stilling, cessationसंस्कारयोः (samskarayoh) Latent impressions

अत्तिभभव (abhibhava) Suppression, submergenceप्रादुर् (pradur) Outsideभावौ (bhavau) Being, becomingक्षण (kshana) Momentचि�त्त (chitta) Consciousnessअन्वयो (anvayo) Connected to, permeatedपरिरणामः (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 प्रशान्तवानिहता संस्कारत् ॥१०॥tasya praśānta-vāhitā saṁskārat ॥10॥

Sanskrit Translationतस्य (tasya) Of this, thatप्रशान्त (prashanta) Tranquilवानिहता (vahita) Flow, progressionसंस्कारत् (samskarat) Latent impressions

The tranquil flow of transition to tranquility gives rise to a new impression (samskara). ||10||

सवा6थ6ता एकार्ग्रातयोः क्षयोदयौ चि�त्तस्य समामिधपरिरणामः ॥११॥sarvārthatā ekāgrātayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ ॥11॥

Sanskrit Translationसव6 (sarva) Allअथ6ता (arthata) Regarding the meaning of somethingएकार्ग्रातयोः (ekagratayoh) One-pointednessक्षय (kshaya) Decreasingउदयौ (udayau) Arising, appearanceचि�त्तस्य (chittasya) Consciousnessसमामिध (samadhi) Oneness, harmonyपरिरणामः (parinamah) Transformation

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 शातोदिदतौ तुल्यप्रत्ययौ चि�त्तस्यैकार्ग्रतापरिरणामः ॥१२॥tataḥ punaḥ śātoditau tulya-pratyayau cittasya-ikāgratā-pariṇāmaḥ ॥12॥

Sanskrit Translationततः (tatah) Therefore, from these, from thatपुनः (punah) Againशत (shata) Subsidedउदिदतौ (uditau) Arisenतुल्य (tulya) Similar, equalप्रत्ययौ (pratyayau) Perception, thought, intentionचि�त्तस्य (chittasya) Consciousnessएकार्ग्रता (ekagrata) One-pointednessपरिरणामः (parinamah) Transformation

The transition to one-pointedness, or ekagrata-parinamah, is the transition whereby human mutability (chitta) becomes perfectly balanced between arising and subsiding. ||12||

एतेन भूतेन्द्रिन्द्रयेषु धम62क्षणावस्था परिरणामा व्याख्याताः ॥१३॥etena bhūtendriyeṣu dharma-lakṣaṇa-avasthā pariṇāmā vyākhyātāḥ ॥13॥

Sanskrit Translationएतेन (etena) By thisभूते (bhuta) Elementइन्द्रिन्द्रयेषु (indriyeshu) Sensory apparatusधम6 (dharma) Property, visible form, experiental

substance2क्षण (lakshana) Characteristic, time factorsअवस्था (avastha) Conditionपरिरणामा (parinama) Transformationव्याख्याताः (vyakhyatah) Described, explained

This explains the transformation of relinquishment (dharma-parinama), characteristics (lakshana-parinama) and states into material elements of the senses. ||13||

शानोदिदताव्यपदे�यधमा6नुपाती धम{ ॥१४॥śān-odita-avyapadeśya-dharmānupātī dharmī ॥14॥Sanskrit Translation

शान्त (shanta) Subsidedउदिदत (udita) Arisenअव्यपदे�य (avyapadesya) Unmanifestedधम6 (dharma) Duty, taskअनुपानित (anupati) Following, relying uponधम{ (dharmi) Experiental substance, visible form

Past, present and future tasks are all based on one and the same foundation. ||14||

|मान्यत्वं परिरणामान्यतेवे हेतुः ॥१५॥kramānyatvaṁ pariṇāmānyateve hetuḥ ॥15॥

Sanskrit Translation|म (krama) Sequence, flow, successionअन्यत्वं (anyatvam) Differentiation, variationपरिरणाम (parinama) Transformationअन्यतेवे (anyateve) Differentiation, variationहेतुः (hetuh) Cause, reason

Distinctness in transformation (anyatvam-parinama) are based on differences in the sequence ||15||

परिरणामत्रयसंयमाततीतानागत ज्ञानम् ॥१६॥

pariṇāmatraya-saṁyamāt-atītānāgata jñānam ॥16॥Sanskrit Translation

परिरणामत्र (parinama) Transformationत्रय (traya) These threeसंयमात् (samyamat) Constraint, perfect disciplineअनितत (atita) Pastअनागत (anagata) Futureज्ञानम् (jnanam) Knowledge

Meditation (samyama) on the three types of change (parinama-traya) gives rise to knowledge of the past and future. ||16||

शब्दाथ6प्रत्ययामामिमतरेतराध्यासात्संकरः तत्प्रनिवभागसंयमात् सव6भूतरुतज्ञानम् ॥१७॥śabdārtha-pratyayāmām-itaretarādhyāsāt-saṁkaraḥ tat-pravibhāga-

saṁyamāt sarvabhūta-ruta-jñānam ॥17॥Sanskrit Translation

शब्द (shabda) Verbal, linguistic, soundअथ6 (artha) Meaning, purposeप्रत्ययाम् (pratyayanam) Perception, thought, intentionइतरेतर (itaretara) One anotherअध्यासात् (adhyasat) Superimpositionसंकरः (samkarah) Confusion, mixing upतत् (tat) That, theseप्रनिवभाग (pravibhaga) Distinctionसंयमात् (samyamat) Constraint, perfect disciplineसव6 (sarva) Allभूत (bhuta) Being, elementरुत (ruta) Language, soundज्ञानम् (jnanam) Knowledge

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 पूव6जानितज्ञानम् ॥१८॥

saṁskāra-sākṣātkaraṇāt pūrva-jāti-jñānam ॥18॥Sanskrit Translation

संस्कार (samskara) Latent impressionसाक्षात् (sakshat) Direct, through the eyeकारणात् (karanat) Making, observingपूव6 (purva) Earlierजानित (jati) Birth, rankज्ञानम् (jnanam) KnowledgeThrough meditation on our impressions (samskaras) comes the knowledge (jnana) of previous incarnations. ||18||

प्रत्ययस्य परचि�त्तज्ञानम् ॥१९॥pratyayasya para-citta-jñānam ॥19॥

Sanskrit Translationप्रत्ययस्य (pratyasya) Perception, thought, intention,

representationपर (para) Otherचि�त्त (chitta) Consciousnessज्ञानम् (jnanam) Knowledge

Meditation on the thoughts of another person gives rise to knowledge (jnana) of their mutable being (chitta). ||19||

न � तत् सा2म्बनं तस्यनिवषयी भूतत्वात् ॥२०॥na ca tat sālambanaṁ tasya-aviṣayī bhūtatvāt ॥20॥

Sanskrit Translationन (na) Not� (cha) Andतत् (t तस्याat) That, theseसा2म्बनं (salambanam) With supportतस्य (tasya) Of this, thatअनिवषयी (avishayi) Not present, absentभूतत्वात् (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 तत्र्ग्राह्यशचि�स्तम्भे �कु्षः प्रकाशासंप्रयोगेऽन्तधा6नम् ॥२१॥kāya-rūpa-saṁyamāt tat-grāhyaśakti-stambhe cakṣuḥ prakāśāsaṁprayoge-'ntardhānam ॥21॥

Sanskrit Translationकाय (kaya) Bodyरूप (rupa) Formसंयमात् (samyamat) Constraint, perfect disciplineतद ्(tad) It is, thatर्ग्राह्य (grahya) To be received, perceivedशचि� (shakti) Powerस्तम्भे (stambhe) Suspension�कु्षः (chakshuh) Eyeप्रकाश (prakash) Lightअसंप्रयोगे (asamprayoge) Uncouplingअन्तधा6नम् (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||

सोप|मं निनरुप|मं � तत्संयमातपरान्तज्ञानम् अरिरष्टेभ्यो वा ॥२२॥sopa-kramaṁ nirupa-kramaṁ ca karma tatsaṁyamāt-aparāntajñānam

ariṣṭebhyo vā ॥22॥Sanskrit Translation

सोप|मं (sopakramam) Immediately manifestनिनरुप|मं (nirupakramam) Slow to manifest� (cha) Andकम6 (karma) Actionतत् (tat) That, theseसंयमात (samyamat) Constraint, perfect disciplineअपरान्त (aparanta) Death

ज्ञानम् (jnanam) Knowledgeअरिरष्टेभ्यो (aristebhyo) Signs, omensवा (va) Or

Meditation (samyama) on foreseeable and unforeseeable causes and causal relationships (karma) gives rise to knowledge (jnana) concerning fate. ||22||

मत्र्यदिदषु ब2ानिन ॥२३॥maitry-adiṣu balāni ॥23॥

Sanskrit Translationमैत्री (maitri) Friendlinessआदिदषु (adishu) And the others, et ceteraब2ानिन (balani) Powers, strengths

Meditating on love (maitri) and the other positive attitudes (see ys 1.33) engenders the necessary strength. ||23||

ब2ेषु हस्मिस्तब2ादीनी ॥२४॥baleṣu hastibalādīnī ॥24॥

Sanskrit Translationब2ेषु (baleshu) Powers. Strengthsहस्मिस्त (hasti) Elephantब2 (bala) Powers, strengthsअदिदनिन (adini) And the others, et cetera

Meditating on strength itself engenders the strength of an elephant. ||24||

प्रवृत्त्या2ोकन्यासात् सूक्ष्माव्यावनिहतनिवप्रकृष्टज्ञानम् ॥२५॥pravr̥tty-āloka-nyāsāt sūkṣmā-vyāvahita-viprakr ̥ṣṭa-jñānam ॥25॥

Sanskrit Translationप्रवृत्तित्त (pravritti) Arising of activityअ2ोक (aloka) Illumination, flashes of brillianceन्यासात् (nyasat) Setting down, focusing

सूक्ष्म (sukshma) Subtleव्यावनिहत (vyavahita) Hiddenनिवप्रकृष्ट (viprakrishta) Distantज्ञानम् (jnanam) Knowledge

Meditating on the source of the inner light gives rise to knowledge (jnana) of subtle, concealed and remote entities. ||25||

भुवज्ञानं सूयgसंयमात् ॥२६॥bhuva-jñānaṁ sūrye-saṁyamāt ॥26॥

Sanskrit Translationभुव (bhuva) Worldज्ञानं (jnanam) Knowledgeसूयg (surye) On the sunसंयमात् (samyamat) Constraint, perfect discipline

Meditation (samyama) on the sun gives rise to knowledge (jnana) of the ethereal and physical worlds. ||26||

�न्दे्र तारव्यूहज्ञानम् ॥२७॥candre tāravyūha-jñānam ॥27॥

Sanskrit Translation�न्दे्र (chandre) On the moonतार (tara) Starवू्यह (vhyuha) Arrangementज्ञानम् (jnanam) Knowledge

Meditating on the moon (chandra) gives rise to knowledge (jnana) concerning the arrangement of the stars. ||27||

ध्रुवे तदग्नितज्ञानम् ॥२८॥dhruve tadgati-jñānam ॥28॥

Sanskrit Translationध्रुवे (dhruve) Polestarतदग्नित (tadgati) That flowज्ञानम् (jnanam) Knowledge

Meditating on the polestar engenders knowledge (jnana) of its constellation. ||28||

नात्तिभ�|े कायवू्यहज्ञानम् ॥२९॥nābhicakre kāyavyūha-jñānam ॥29॥

Sanskrit Translationनात्तिभ (nabhi) Navel�|े (chakre) Wheel, energy centerकाय (kaya) Bodyवू्यह (vyuha) Arrangementज्ञानम् (jnanam) Knowledge

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||

कन्ठकूपे क्षुन्तित्पपासा निनवृत्तित्तः ॥३०॥kanṭha-kūpe kṣutpipāsā nivr ̥ttiḥ ॥30॥

Sanskrit Translationकन्ठ (kantha) Throatकूपे (kupe) Pit, cavityकु्षत् (kshut) Hungerनिपपासा (pipasa) Thirstनिनवृत्तित्तः (nivritti) Cessation

Meditation on the pit of the throat (kantha kupa) causes hunger and thirst to cease. ||30||

कूम6नाड्यां सै्थय6म् ॥३१॥kūrma-nāḍyāṁ sthairyam ॥31॥

Sanskrit Translationकूम6 (kurma) Tortoiseनाड्यां (nadyam) Channel, ductसै्थय6म् (sthairyam) Being settled in

Meditation on the energy in the spine (kurma nadi) engenders steadiness. ||31||

मूध6ज्योनितनिष चिसदध्दश6नम् ॥३२॥mūrdha-jyotiṣi siddha-darśanam ॥32॥

Sanskrit Translationमूध6 (murdha) Head, crownज्योनितनिष (jyotishi) The light insideचिसदध् (siddha) Perfected oneदश6नम् (darshanam) Vision, perspective

Meditation on the light inside the head engenders contact with the masters (siddhas). ||32||

प्रानितभाद्वा सव6म् ॥३३॥prātibhād-vā sarvam ॥33॥

Sanskrit Translationप्रानितभाद ्(pratibhat) Spontaneous illuminationवा (va) Orसव6म् (sarvam) All

Meditiation on intuition engenders knowledge about everything. ||33||

ह्र्डये चि�त्तसंनिवत् ॥३४॥hrḍaye citta-saṁvit ॥34॥

Sanskrit Translationह्र्डये (hridaye) Heartचि�त्त (chitta) Consciousnessसंनिवत् (samvit) Understanding

Meditation on the heart (hridaya) engenders knowledge concerning human mutability (chitta). ||34||

सत्त्वपुरुषायोः अत्यन्तासंकीण6योः प्रत्ययानिवशेषोभोगः पराथ6त्वात्स्वाथ6संयमात् पुरुषज्ञानम् ॥३५॥sattva-puruṣāyoḥ atyantā-saṁkīrṇayoḥ pratyayāviśeṣo-bhogaḥ para-arthat-

vāt-sva-arthasaṁyamāt puruṣa-jñānam ॥35॥Sanskrit Translation

सत्त्व (sattva) Clarity, luminosityपुरुषायोः (purushayoh) Pure awarenessअत्यन्त (atyanta) Absolutelyसंकीण6योः (samkirnayoh) Unmixedप्रत्यय (pratyaya) Perception, thought, intention,

representationअनिवशेषो (avishesho) Indistinctभोगः (bhogah) Experience, enjoymentपर (para) Otherअथ6त् (arthat) Function, roleस्व (sva) Ownअथ6 (artha) Meaning, purpose, approachसंयमात् (samyamat) Constraint, perfect disciplineपुरुष (purusha) Pure awarenessज्ञानम् (jnanam) Knowledge

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 प्रानितभस्रावाणवेदनाअदशा6अस्वादवाता6 जायन्ते ॥३६॥tataḥ prātibha-srāvāṇa-vedana-ādarśa-āsvāda-vārtā jāyante ॥36॥

Sanskrit Translationततः (tatah) Therefore, from these, from thatप्रानितभ (pratibha) Spontaneous illuminationस्रावाण (sravana) Hearingवेदना (vedana) Feelingअदशा6 (adarsha) Seeingअस्वाद (asvada) Tastingवाता6 (varta) Smellingजायन्ते (jayante) Occurred, are produced

This results in intuitive hearing, feeling, seeing, tasting and smelling. ||36||

ते समाधवुपसगा6:वु्यत्थाने चिसदध्यः ॥३७॥te samādhav-upasargā[ḥ]-vyutthāne siddhayaḥ ॥37॥

Sanskrit Translationते (te) Theseसमाधव् (samadhav) Oneness, integrationउपसग6 (upasarga) Obstacle, impedimentवु्यत्थाने (vyutthane) Emergenceचिसदध्यः (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||

बदन््हकारणशैचिथल्यात् प्र�ारसंवेदनाच्च चि�त्तस्य परशरीरावेशः ॥३८॥

badnha-kāraṇa-śaithilyāt pracāra-saṁvedanācca cittasya paraśarīrāveśaḥ ॥38॥

Sanskrit Translationबदन््ह (badnha) Bindingकारण (karana) Cause, making, perceptionशैचिथल्यात् (shaithilyat) Relaxationप्र�ार (prachara) Movement, passageसम्वेदनात् (samvedanat) Sensitivity� (cha) Andचि�त्तस्य (chittasya) Consciousnessपर (para) Otherशरीर (sharira) Bodyअवेशः (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 ज2पण्खकण्टकादिदष्वसङ्गोऽत्|ान्तिन्त�� ॥३९॥udāna-jayāat jala-paṇkha-kaṇṭakādiṣv-asaṅgo-'tkrāntiśca ॥39॥

Sanskrit Translationउदान (udana) Region of pranaflow in arms, legs, neck

and headजयात् (jayat) Masteryज2 (jala) Waterपण्ख (panka) Mudकण्टक (kantaka) Thornअदिदषु (adishu) And the others, et ceteraअसङ्ग (asanga) Without touchingउत्|ान्तिन्त: (utkrantih) Rising up� (cha) And

Gaining mastery over upward flowing energy (udana-vayu) severs contact with mud, water, thorns and the like; whereupon the yogi levitates. ||39||

समानजयाज्ज्व2नम् ॥४०॥samāna-jayāj-jvalanam ॥40॥

Sanskrit Translationसमान (samana) Flow of prana in the solar plexusजयात् (jayaat) Masteryज्व2नम् (jvalanam) Radiance

Mastery over metabolic energy (samana-vayu) engenders inner fire. ||40||

श्रोत्राअकाशयोः संबrसंयमात् दिदवं्य श्रोत्रम् ॥४१॥śrotra-ākāśayoḥ saṁbandha-saṁyamāt divyaṁ śrotram ॥41॥

Sanskrit Translationश्रोत्र (srotra) Of hearingअकाशयोः (akasayoh) Space, etherसंबr (sambandha) Relationshipसंयमात् (samyamat) Constraint, perfect disciplineदिदव्यं (divyam) Divineश्रोत्रम् (srotram) Faculty of hearing

Meditation (samyama) on the relationship between space and the power of hearing engenders the divine power of hearing. ||41||

कायाकाशयोः संबrसंयमात् 2र्घुतू2समापते्त��ाअकाश गमनम् ॥४२॥kāyākāśayoḥ saṁbandha-saṁyamāt laghu-tūla-samāpatteśca-ākāśa

gamanam ॥42॥Sanskrit Translation

काय (kaya) Bodyअकाशयोः (akasayoh) Space, etherसंबr (sambandha) Relationshipसंयमात् (samyamat) Constraint, perfect discipline2र्घु (laghu) Lightतू2 (tula) Cotton

समापत्तेस् (samapattes) Coalescence, unified contemplation� (cha) Andअकाश (akash) Space, etherगमनम् (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||

बनिहरकश्चिल्पता वृत्तित्तः महानिवदेहा ततः प्रकाशाअवरणक्षयः ॥४३॥bahir-akalpitā vr ̥ttiḥ mahā-videhā tataḥ prakāśa-āvaraṇa-kṣayaḥ ॥43॥

Sanskrit Translationबनिहर् (bahir) Externalअकश्चिल्पता (akalpita) Not feasible, impossibleवृत्तित्तः (vrittih) Patterns, movementsमहा (maha) Greatनिवदेहा (videha) Bodilessततः (tatah) Therefore, from these, from thatप्रकाशा (prakasha) Brightness, lightअवरण (avarana) Covering, veil, layerक्षयः (kshayah) Disappearance

Meditating on unimaginable external thought waves gives rise to maximum disembodiment. This in turn lifts the veil on the true self. ||43||

सू्थ2स्वरूपसूक्ष्मान्वयाथ6वत्त्वसंयमात् भूतजयः ॥४४॥sthūla-svarūpa-sūkṣma-anvaya-arthavattva-saṁyamāt bhūtajayaḥ ॥44॥

Sanskrit Translationसू्थ2 (sthula) Grossस्वरूप (svarupa) One’s own formसूक्ष्म (sukshma) Subtleअन्वय (anvaya) Pervasiveness, relationअथ6 (artha) Meaning, purpose, approachवत्त्व (vattva) Functionसंयमात् (samyamat) Constraint, perfect discipline

भूत (bhuta) Being, elementजयः (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||

ततोऽत्तिणमादिदप्रादुभा6वः कायसंपत् तदध्रानत्तिभर्घात्�� ॥४५॥tato-'ṇimādi-prādurbhāvaḥ kāyasaṁpat tad-dharānabhighātśca ॥45॥

Sanskrit Translationततो (tato) Therefore, from these, from thatअत्तिणम (anima) The power to become minutely smallअदिद (adi) Othersप्रादुर् (pradur) Outsideभा6वः (bharvah) Being, becomingकाय (kaya) Bodyसंपत् (sampat) Perfectionतद ्(tad) It is, thatधरान (dharana) One-pointedness, concentrationअत्तिभर्घातः (abhighatah) Insulation, being beyond disturbance� (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||

रूप2ावण्यब2वज्रसंहननत्वानिन कायसंपत् ॥४६॥rūpa-lāvaṇya-bala-vajra-saṁhananatvāni kāyasaṁpat ॥46॥

Sanskrit Translationरूप (rupa) Form2ावण्य (lavanya) Graceब2 (bala) Strengthवज्र (vajra) Diamondसंहननत्वानिन (samhananatvani) Durability, firmnessकाय (kaya) Body

संपत् (sampat) Perfection

The perfection of the body includes beauty, gracefulness, strength, and adamantine hardness. ||46||

र्ग्रहणस्वरूपास्मिस्मताअवयाथ6वत्त्वसंयमानितन्द्रिन्द्रय जयः ॥४७॥grahaṇa-svarūpa-asmitā-avaya-arthavattva-saṁyamāt-indriya jayaḥ ॥47॥

Sanskrit Translationर्ग्रहण (grahana) Grasping, perceivingस्वरूप (svarupa) One’s own formअस्मिस्मता (asmita) The sense of ‘I’, egoismअवय (avaya) Pervasiveness, relationअथ6 (artha) Meaning, purpose, approachवत्त्व (vattva) Functionसंयमात् (samyamat) Constraint, perfect disciplineइन्द्रिन्द्रय (indriya) Sensory apparatusजयः (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 मनोजनिवत्वं निवकरणभावः प्रधानजय�� ॥४८॥tato mano-javitvaṁ vikaraṇa-bhāvaḥ pradhāna-jayaś-ca ॥48॥

Sanskrit Translationततो (tato) Therefore, from these, from thatमनो (mano) Mindजनिवत्वं (javitvam) Quicknessनिवकरण (vikarana) Without organsभावः (bhavah) Condition, stateप्रधान (pradhana) Foundationजयस् (jayas) Mastery� (cha) And

This results in quickness of mind, liberation from the sense organs, and mastery (jaya) over matter. ||48||

सत्त्वपुरुषान्यताख्यानितमात्रस्य सव6भावाअमिधष्ठातृत्वं सव6ज्ञातृत्वं � ॥४९॥sattva-puruṣa-anyatā-khyātimātrasya sarva-bhāvā-adhiṣṭhātr ̥tvaṁ sarva-

jñātr ̥tvaṁ ca ॥49॥Sanskrit Translation

सत्त्व (sattva) Purity, clarity, luminosity, one of the gunas

पुरुष (purusha) Pure awarenessअन्यत (anyata) Difference, distinctionख्यानित (khyati) Seeingमात्रस्य (matrasya) Only, merelyसव6 (sarva) Allभाव (bhava) Condition, stateअमिधष्ठातृत्वं (adhishtatritvam) Supremacyज्ञातृत्वं (jnatritvam) Omniscience� (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||

तदै्वराग्यादनिप दोषबीजक्षये कैवल्यम् ॥५०॥tad-vairāgyād-api doṣa-bīja-kṣaye kaivalyam ॥50॥Sanskrit Translation

तद ्(tad) It is, thatवैराग्यद ्(vairagyad) Non-reaction, non-attachment,

dispassionअनिप (api) Alsoदोष (dosha) Imperfection, flawबीज (bija) Seed, sourceक्षये (kshaye) Decreasingकैवल्यम् (kaivalyam) Emancipation, isolation of pure

awareness

Non-attachment (vairagya) even from that omiscience destroys the foundation of all dysbalances (dosha) and results in liberation (kaivalya). ||50||

स्थान्युपनिनमन्त्रणे सङ्गस्मयाकरणं पुनरनिनष्टप्रसङ्गात् ॥५१॥sthāny-upa-nimantraṇe saṅga-smaya-akaraṇaṁ punar-aniṣṭa-prasaṅgāt ॥

51॥Sanskrit Translation

स्थानिन (sthani) Exalted, celestialउपनिनमन्त्रणे (upanimantrane) Invitationसङ्ग (sanga) Contact, attachmentस्मय (smaya) Pride, beamingअकारणं (akaranam) Without causeपुनर् (punar) Again, repeated, renewedअनिनष्ट (anishta) Undesirableप्रसङ्गात् (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||

क्षणतत्|मयोः संयमात् निववेकजंज्ञानम् ॥५२॥kṣaṇa-tat-kramayoḥ saṁyamāt vivekajaṁ-jñānam ॥52॥

Sanskrit Translationक्षण (kshana) Momentतत् (tat) That, these|मयोः (kramayoh) Sequence, flow successionसंयमात् (samyamat) Constraint, perfect disciplineनिववेक (viveka) Discrimationजं (jam) Bornज्ञानम् (jnanam) Knowledge

Meditation (samyama) on the moments and their succession give rise to knowledge (jnana) that is born from discernment (viveka). ||52||

जानित2क्षणदेशैः अन्यताअनवचे्छदात् तुल्ययोः ततः प्रनितपत्तित्तः ॥५३॥jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt tulyayoḥ tataḥ pratipattiḥ ॥53॥

Sanskrit Translationजत्य् (jati) Birth, rank2क्षण (lakshana) Characteristic, time factorsदेशैः (deshaih) Placeअन्यत (anyata) Distinctionअनवचे्छदात् (anavacchedat) Unbounded, continuousतुल्ययोः (tulyayoh) Similar, equalततः (tatah) Therefore, from these, from thatप्रनितपत्तित्तः (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 सव6निवषयं सव6थानिवषयम|मं�ेनित निववेकजं ज्ञानम् ॥५४॥tārakaṁ sarva-viṣayaṁ sarvathā-viṣayam-akramaṁ-ceti vivekajaṁ jñānam ॥

54॥Sanskrit Translation

तारकं (tarakam) Transcendent, deliveringसव6 (sarva) Allनिवषयं (vishayam) Object (of experience)सव6था (sarvatha) In all circumstancesअ|मं (akramam) Not in sequence, deconstructed� (cha) Andइनित (iti) Thusनिववेक (viveka) Discriminationजं (jam) Bornज्ञानम् (jnanam) Knowledge

Knowledge that is born of discernment transcends all objects, all beings and all time. ||54||

सत्त्वपुरुषयोः शुदम्िधसाम्ये कैवल्यम् ॥५५॥sattva-puruṣayoḥ śuddhisāmye kaivalyam ॥55॥Sanskrit Translation

सत्त्व (sattva) Clarity, luminosity, purity, one of the gunas

पुरुषयोः (purushayoh) Pure awarenessशुदम्िध (shuddhi) Purityसाम्ये (samye) Equalityकैवल्यम् (kaivalyam) Emancipation, isolation of pure

awareness

Liberation (kaivalya) comes when parity between the physical world and the true self (purusha) is attained. ||55||

Chapter 4जन्मओषमिधमन्त्रतपस्समामिधजाः चिसदध्यः ॥१॥

janma-oṣadhi-mantra-tapas-samādhi-jāḥ siddhayaḥ ॥1॥Sanskrit Translation

जन्म (janma) Birthओषमिध (oshadhi) Herbमन्त्र (mantra) Intonation, sound vibrationतपस् (tapas) Heat, intensity of discipline, austerityसमामिध (samadhi) Oneness, harmony, integrationजाः (jah) Born ofचिसदध्यः (siddhayah) Perfection, attainment

Supernatural powers (siddhis) arise from birth, drugs, mantras, austerity, or yoga (samadhi) ||1||

जात्यन्तरपरिरणामः प्रकृत्यापूरात् ॥२॥jāty-antara-pariṇāmaḥ prakr ̥ty-āpūrāt ॥2॥

Sanskrit Translationजत्य् (jaty) Birth, rankअन्तर (antara) Otherपरिरणामः (parinamah) Transformationप्रकृनित (prakriti) Nature, phenomenal worldअपुरात् (apurat) Overflow

Physical transformation engenders inner transformation of the form of existence. ||2||

निनमिमत्तमप्रयोजकं प्रकृतीनांवरणभेदस्तु ततः क्षेनित्रकवत् ॥३॥nimittam-aprayojakaṁ prakr ̥tīnāṁ-varaṇa-bhedastu tataḥ kṣetrikavat ॥3॥

Sanskrit Translationनिनमिमत्तम् (nimittam) Proximate causeअप्रयोजकं (aprayojakam) Not causingप्रकृतीनां (prakritinam) Nature, phenomenal world

वरण (varana) Choosingभेदस् (bhedas) Division, differenceतु (tu) And, moreover, butततः (tatah) Therefore, from these, from thatके्षनित्रकवत् (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||

निनमा6णचि�त्तान्यस्मिस्मतामात्रात् ॥४॥nirmāṇa-cittāny-asmitā-mātrāt ॥4॥

Sanskrit Translationनिनमा6ण (nirmana) Forming, creatingचि�त्तन्य् (chittany) Consciousnessअस्मिस्मता (asmita) The sense of ‘I’, egoismमात्रात् (matrat) Only

The mutable self (chitta) is engendered solely by identification with that which is mutable. ||4||

प्रवृत्तित्तभेदे प्रयोजकं चि�त्तमेकमनेकेषाम् ॥५॥pravr̥tti-bhede prayojakaṁ cittam-ekam-anekeṣām ॥5॥

Sanskrit Translationप्रवृत्तित्त (pravritti) Arising of activityभेदे (bhede) Divisionप्रयोजकं (prayojakam) Causingचि�त्तम् (chittam) Consciousnessएक (eka) Oneअनेकेषाम् (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॥

Sanskrit Translationतत्र (tatra) There, in thatध्यान (dhyana) Meditative absorptionजं (jam) Bornअनाशयम् (anashayam) Free of influence of latent impressions

In the various manifestations, the impression engendered by contemplation (dhyana) is free of influences. ||6||

कमा6शु12ाकृष्णं योनिगनः नित्रनिवधमिमतरेषाम् ॥७॥karma-aśukla-akr ̥ṣṇaṁ yoginaḥ trividham-itareṣām ॥7॥

Sanskrit Translationकम6 (karma) Actionअशु12 (ashukla) Not whiteअकृष्णं (akrishnam) Not blackयोनिगनः (yoginah) Yogiनित्रनिवधम् (trividham) Threefoldइतरेषाम् (itaresham) Others

For a yogi, the law of cause and effect (karma) is neither white nor black, but is threefold for others. ||7||

ततः तनिद्वपाकानुग्णानामेवात्तिभव्यचि�ः वासनानाम् ॥८॥tataḥ tad-vipāka-anugṇānām-eva-abhivyaktiḥ vāsanānām ॥8॥

Sanskrit Translationततः (tatah) Therefore, from these, from thatतद ्(tad) It is, thatनिवपाक (vipaka) Ripening, fruitionअनुग्णानाम् (anugnanam) Going with, following, accompanying

एव (eva) Thusअत्तिभव्यचि�ः (abhivyaktih) Manifestationवासनानाम् (vasananam) Latent properties, underlying desires,

traitsIn accordance with this law of cause and effect, the fruits ripen that correspond to the underlying desires (vasanas). ||8||

जानित देश का2 व्यवनिहतानामप्यान्तया� स्मृनितसंस्कारयोः एकरूपत्वात् ॥९॥jāti deśa kāla vyavahitānām-apy-āntaryāṁ smr ̥ti-saṁskārayoḥ ekarūpatvāt ॥

9॥Sanskrit Translation

जानित (jati) Birthदेश (desha) Placeका2 (kala) Timeव्यवनिहतानाम् (vyavahitanam) Hidden, separatedअप्य (apy) Alsoअन्तया6म् (antaryam) Successionस्मृनित (smriti) Mindfulnessसंस्कारयोः (samskarayoh) Latent impressionsएक (eka) Oneरूपत्वात् (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||

तासामनादिदत्वं �ाचिशषो निनत्यत्वात् ॥१०॥tāsām-anāditvaṁ cāśiṣo nityatvāt ॥10॥

Sanskrit Translationतासाम् (tasam) Of theseअनादिदत्वं (anaditvam) Without beginning� (cha) Andअचिशषो (ashisho) Primordial will to existनिनत्यत्वात् (nityatvat) Eternity

The continuity arising from wish and reality has no beginning, for the will to live is eternal. ||10||

हेतुफ2ाअश्रयाअ2म्बनैःसंगृहीतत्वातेषामभावेतदभावः ॥११॥hetu-phala-āśraya-ālambanaiḥ-saṁgr ̥hītatvāt-eṣām-abhāve-tad-abhāvaḥ ॥

11॥Sanskrit Translation

हेतु (hetu) Cause, reasonफ2 (phala) Fruitअश्रय (asraya) Basis, foundationअ2म्बनैः (alambanaih) Support, objectसंगृहीतत्वात् (samgrihitatvat) Connectednessएषाम् (esham) Of theseतद (tad) It is, thatअभावे (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 स्वरूपतोऽस्मिस्तअध्वभेदाद ्धमा6णाम् ॥१२॥atīta-anāgataṁ svarūpato-'sti-adhvabhedād dharmāṇām ॥12॥

Sanskrit Translationअतीत (atita) Pastअनागतं (anagatam) Futureस्वरूपतः (svarupatah) In one’s own formअस्मिस्त (asti) Existअध्व (adhva) Path, routeभेदाद ्(bhedat) Division, differenceधमा6णाम् (dharmanam) Properties, visibl forms, experiental

substances

The past and future exist inherently. Tasks (dharma) arise from the changes. ||12||

ते व्य�सूक्ष्माः गुणात्मानः ॥१३॥te vyakta-sūkṣmāḥ guṇa-atmānaḥ ॥13॥

Sanskrit Translationते (te) They, theseव्य� (vyakta) Manifestसूक्ष्माः (sukshma) Subtleगुण (guna) Fundamental quality of natureअत्मानः (atmanah) Self, essence

These characteristics are manifest or subtle, physical or spiritual ||13||

परिरणामैकत्वात् वस्तुतत्त्वम् ॥१४॥pariṇāma-ikatvāt vastu-tattvam ॥14॥

Sanskrit Translationपरिरणाम (parinama) Transformationएकत्वात् (ekatvat) Onenessवस्तु (vastu) Object, substanceतत्त्वम् (tattvam) Thusness, elemental quality, principle

The uniqueness of change comprises the essence of everything. ||14||

वस्तुसाम्ये चि�त्तभेदात्तयोर्निवKभ�ः पन्थाः ॥१५॥vastusāmye citta-bhedāt-tayorvibhaktaḥ panthāḥ ॥15॥

Sanskrit Translationवस्तु (vastu) Object, substanceसाम्ये (samye) Equalityचि�त्त (chitta) Consciousnessभेदात् (bhedat) Division, differenceतयोर् (tayor) Of bothनिवभ�ः (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 �ैकचि�त्ततन्त्रं �ेद्वस्तु तदप्रमाणकं तदा हिकK स्यात् ॥१६॥na caika-citta-tantraṁ cedvastu tad-apramāṇakaṁ tadā kiṁ syāt ॥16॥

Sanskrit Translationन (na) Not� (cha) Andएक (eka) Oneचि�त्त (chitta) Consciousnessतन्तं्र (tantram) Dependentवस्तु (vastu) Object, substanceतद (tad) That, theseअप्रमाणकं (apramanakam) Unobservedतदा (tada) ThenहिकK (kim) Whatस्यात् (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||

तदुपरागापेत्तिक्षत्वात् चि�त्तस्य वस्तुज् नाताज् नातं ॥१७॥tad-uparāga-apekṣitvāt cittasya vastu-j nātāj nātaṁ ॥17॥

Sanskrit Translationतद ्(tad) It is, thatउपराग (uparaga) Coloringअपेत्तिक्षत्वात् (apekshitvat) Necessityचि�त्तस्य (chittasya) Consciousnessवस्तु (vastu) Object, substanceज् नाताज् (j nataj) Knownअज् 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 चि�त्तव्र्त्तयः तत्प्रभोः पुरुषस्यापरिरणामिमत्वात् ॥१८॥sadājñātāḥ citta-vrttayaḥ tat-prabhoḥ puruṣasya-apariṇāmitvāt ॥18॥

Sanskrit Translationसदा (sada) Alwaysज्ञाताः (jnatah) Knownचि�त्त (chitta) Consciousnessव्र्त्तयः (vrttaya) Patterning, movementsतत् (tat) That, theseप्रभोः (prabhoh) Superiorपुरुषस्य (purushasya) Pure awarenessअपरिरणामिमत्वात् (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 दृ�यत्वात् ॥१९॥na tat-svābhāsaṁ dr ̥śyatvāt ॥19॥

Sanskrit Translationन (na) Notतत् (tat) That, theseस्व (sva) Ownअभासं (abhasam) Luminosityदृ�यत्वात् (drisyatvat) Seen-ness

As that which is mutable in human beings is not inherently identifiable, it is a perceptible object. ||19||

एक समये �ोभयानवधारणम् ॥२०॥eka samaye c-obhaya-an-avadhāraṇam ॥20॥

Sanskrit Translationएक (eka) Oneसमये (samaye) Circumstance� (cha) Andउभय (ubhaya) Bothअनवधारणम् (anavadharanam) Not perceiving

Nor can both the mind and the illuminating process be cognized simultaneously. ||20||

चि�त्तान्तर दृ�ये बुदम्िधबुदध्ेः अनितप्रसङ्गः स्मृनितसंकर�� ॥२१॥cittāntara dr ̥śye buddhi-buddheḥ atiprasaṅgaḥ smr ̥ti-saṁkaraś-ca ॥21॥

Sanskrit Translationचि�त्त (chitta) Consciousnessअन्तर (antara) Otherदृ�ये (drsye) Seenबुदम्िध (buddhi) Perception, cognitionबुदध्ेः (buddheh) Perception, cognitionस्मृनित (smrti) Memoryसंकरस् (samkaras) Confusion, mixing up� (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||

चि�तेरप्रनितसं|मायाः तदाकाराअपत्तौ स्वबुदम्िध संवेदनम् ॥२२॥citer-aprati-saṁkramāyāḥ tad-ākāra-āpattau svabuddhi saṁ-vedanam ॥22॥

Sanskrit Translationचि�तेर् (chiter) Pure awarenessअप्रनित (aprati) Back to, in reversed directionसं|मायाः (samkramayah) Immobile, unchanging

तद ्(tad) It is, thatआकार (akara) Shapeआपतौ (apatau) Assumes, occursस्व (sva) Ownबुदम्िध (buddhi) Perception, intelligenceसंवेदनम् (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||

द्रष्टृदृ�योपर�ं चि�त्तं सवा6थ6म् ॥२३॥draṣṭr̥-dr ̥śy-opa-raktaṁ cittaṁ sarva-artham ॥23॥Sanskrit Translation

द्रष्टृ (drashtr) Seer, pure awarenessदृ�य् (drsy) What is seenउपर�ं (uparaktam) Coloredचि�त्तं (chittam) Consciousnessसव6 (sarva) Allअथ6म् (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 वासनात्तिभः चि�त्रमनिप पराथ6म् संहत्यकारिरत्वात् ॥२४॥tad-asaṅkhyeya vāsanābhiḥ citram-api parārtham saṁhatya-kāritvāt ॥24॥

Sanskrit Translationतद ्(tad) That, theseअसङ्ख्येय (asankhyeya) Countlessवासनात्तिभः (vasanabhih) Latent properties, traitsचि�त्रम् (chitram) Spottedअनिप (api) Also

पर (para) Otherअथ6म् (artham) Meaning, purpose, approach, objectसंहत्य (samhatya) Compoundकारिरत्वात् (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||

निवशेषदर्शिशKनः आत्मभावभावनानिनवृत्तित्तः ॥२५॥viśeṣa-darśinaḥ ātmabhāva-bhāvanā-nivr ̥ttiḥ ॥25॥Sanskrit Translation

निवशेष (vishesha) Difference, distinction, particularदर्शिशKनः (darshinah) One who seesआत्म (atma) Self, essenceभाव (bhava) Being, becomingभावना (bhavana) Realizing, becomingनिनवृत्तित्तः (nivrttih) Cessation

For he who has experienced this unique vision (darshana), the desire (vritti) for self fulfillment vanishes. ||25||

तदा निववेकनिनम्नं कैवल्यप्राग्भारं चि�त्तम् ॥२६॥tadā viveka-nimnaṁ kaivalya-prāg-bhāraṁ cittam ॥26॥

Sanskrit Translationतदा (tada) Thenनिववेक (viveka) Discriminationनिनम्नं (nimnam) Bent, inclined towardकैवल्य (kaivalya) Emancipation, isolation of pure

awarenessप्राग् (prag) Beforeभारं (bharam) Loadचि�त्तम् (chittam) Consciousness

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||

तश्चिच्छदे्रषु प्रत्ययान्तरात्तिण संस्कारेभ्यः ॥२७॥tac-chidreṣu pratyaya-antarāṇi saṁskārebhyaḥ ॥27॥

Sanskrit Translationतद ्(tad) That, theseश्चिच्छदे्रषु (chidreshu) Gapप्रत्यय (pratyaya) Perception, thought, intention,

representationअन्तरात्तिण (antaraani) Otherसंस्कारेभ्यः (samskarebhyah) Latent impressions

This viewpoint is breached by preconceptions (samskara), whereupon other impressions arise. ||27||

हानमेषां 12ेशवदु�म् ॥२८॥hānam-eṣāṁ kleśavad-uktam ॥28॥

Sanskrit Translationहानम् (hanam) Cessationएषां (eshaam) Of these12ेशवत् (kleshavat) Like the causes of sufferingउ�म् (uktam) Described, explained

These preconceptions are eliminated as described previously for spiritual burdens (klesha). ||28||

प्रसंख्यानेऽप्यकुसीदस्य सव6था निववेकख्यातेः धम6मेर्घस्समामिधः ॥२९॥prasaṁkhyāne-'py-akusīdasya sarvathā vivekakhyāteḥ dharma-meghas-

samādhiḥ ॥29॥Sanskrit Translation

प्रसंख्याने (prasamkhyane) Elevation, summitअप्य् (apy) Also

अकुसीदस्य (akusidasya) One without greedसव6था (sarvatha) In all circumstancesनिववेक (viveka) Discriminationख्यातेः (khyateh) Seeingधम6 (dharma) Property, visible form, experiental

substanceमेर्घस् (meghas) Cloud, rain showersसमामिधः (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 12ेशकम6निनवृत्तित्तः ॥३०॥tataḥ kleśa-karma-nivr ̥ttiḥ ॥30॥

Sanskrit Translationततः (tatah) Therefore, form these, from that12ेश (klesha) Cause of suffering, hindranceकम6 (karma) Actionनिनवृत्तित्तः (nivrttih) Cessation

Then the concept (vritti) of spiritual burden (klesha) and cause and effect (karma) will be completely removed. ||30||

तदा सवा6अवरणम2ापेतस्य ज्ञानस्याअनन्त्यात् ज्ञेयमल्पम् ॥३१॥tadā sarva-āvaraṇa-malāpetasya jñānasya-ānantyāt jñeyamalpam ॥31॥

Sanskrit Translationतदा (tada) Thenसव6 (sarva) Allअवरण (avarana) Covering, veil, layerम2 (mala) Imperfectionअपेतस्य (apetasya) Removedज्ञानस्य (jnanasya) Knowledge, insightआनन्त्यात् (anantyat) Infinity, the boundlessज्ञेयम् (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 कृताथा6नं परिरणाम|मसमान्तिप्तगु6णानाम् ॥३२॥tataḥ kr ̥tārthānaṁ pariṇāma-krama-samāptir-guṇānām ॥32॥

Sanskrit Translationततः (tatah) Therefore, from these, from thatकृत (krta) Done, accomplishedअथ6नं (arthanam) Meaning, purpose, approach, objectपरिरणाम (parinama) Transformation|म (krama) Sequence, flow, successionसमान्तिप्तर् (samaptir) Terminationगुणानाम् (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||

क्षणप्रनितयोगी परिरणामापरान्त निनर्ग्रा6ह्यः |मः ॥३३॥kṣaṇa-pratiyogī pariṇāma-aparānta nirgrāhyaḥ kramaḥ ॥33॥

Sanskrit Translationक्षण (kshana) Momentप्रनितयोगी (pratiyogi) Correspondingपरिरणाम (parinama) Transformationअपर (apara) Otherअन्त (anta) Endनिनर्ग्रा6ह्यः (nirgrahah) Graspable|मः (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||

पुरुषाथ6शून्यानां गुणानांप्रनितप्रसवः कैवल्यं स्वरूपप्रनितष्ठा वा चि�नितशचि�रिरनित ॥३४॥puruṣa-artha-śūnyānāṁ guṇānāṁ-pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citiśaktiriti ॥34॥

Sanskrit Translationपुरुष (purusha) Pure awarenessअथ6 (artha) Meaning, purpose, objectशून्यानां (shunyanam) Emptyगुणानां (gunanam) Fundamental qualities of natureप्रनित (prati) With regard to, toward, reversingप्रसवः (prasavah) Flow, motion, creation, inceptionकैवल्यं (kaivalyam) Emancipation, isolation of pure

awarenessस्वरूप (svarupa) One’s own formपप्रनितष्ठा (pratistha) Foundationवा (va) Orचि�नित (chiti) Pure seeingशचि� (Shakti) Powerइनित (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 ExplainedChapter 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 3Vibhuti 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 4The 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 scriptसमाधि�पाद

अथ योगानुशासनम्॥१॥

योगत्ति�त्तवृत्तित्तनिनरोधः॥२॥

तदा द्रषु्टः स्वरूपेऽवस्थानम्॥३॥

वृत्तित्तसारूप्यमिमतरत्र॥४॥

वृत्तयः पञ्�तय्यः श्चि12ष्टाश्चि12ष्टाः॥५॥

प्रमाणनिवपय6यनिवकल्पनिनद्रास्मृतयः॥६॥

प्रत्यक्षानुमानागमाः प्रमाणानिन॥७॥

निवपय6यो मिमथ्याज्ञानमतद्रूपप्रनितष्ठम्॥८॥

शब्दज्ञानानुपाती वस्तुशून्यो निवकल्पः॥९॥

अभावप्रत्यया2म्बना वृत्तित्तर्निनKद्रा॥१०॥

अनुभूतनिवषयासंप्रमोषः स्मृनितः॥११॥

अभ्यासवैराग्याभ्यां तमि�रोधः॥१२॥

तत्र श्चिस्थतौ यत्नोऽभ्यासः॥१३॥

स तु दीर्घ6का2नैरन्तय6सत्कारासेनिवतो दृढभूमिमः॥१४॥

दृष्टानुश्रनिवकनिवषयनिवतृष्णस्य वशीकारसंज्ञा वैराग्यम्॥१५॥

तत्परं पुरुषख्यातेगु6णवैतृष्ण्यम्॥१६॥

निवतक6 निव�ारानन्दास्मिस्मतारूपानुगमात् संप्रज्ञातः॥१७॥

निवरामप्रत्ययाभ्यासपूव6ः संस्कारशेषोऽन्यः॥१८॥

भवप्रत्ययो निवदेहप्रकृनित2यानाम्॥१९॥

श्रद्धावीय6स्मृनितसमामिधप्रज्ञापूव6क इतरेषाम्॥२०॥

तीव्रसंवेगानामास�ः॥२१॥

मृदुमध्यामिधमात्रत्वात् ततोऽनिप निवशेषः॥२२॥

ईश्वरप्रत्तिणधानाद्वा॥२३॥

12ेशकम6निवपाकाशयैरपरामृष्टः पुरुषनिवशेष ईश्वरः॥२४॥

तत्र निनरनितशयं सव6ज्ञबीजम्॥२५॥

पूवgषाम् अनिप गुरुः का2ेनानवचे्छदात्॥२६॥

तस्य वा�कः प्रणवः॥२७॥

तज्जपस्तदथ6भावनम्॥२८॥

ततः प्रत्य1�ेतनामिधगमोऽप्यन्तरायाभाव�॥२९॥

व्यामिधस्त्यानसंशयप्रमादा2स्यानिवरनितभ्रान्तिन्तदश6ना2ब्धभूमिमकत्वानवश्चिस्थतत्वानिन चि�त्तनिवक्षेपास्तेऽन्तरायाः॥३०॥

दुःखदौम6नस्याङ्गमेजयत्वश्वासप्रश्वासा निवके्षपसहभुवः॥३१॥

तत्प्रनितषेधाथ6मेकतत्त्वाभ्यासः॥३२॥

मैत्रीकरुणामुदिदतोपेक्षणां सुखदुःखपुण्यापुण्यनिवषयाणां भावनातत्ति�त्तप्रसादनम्॥३३॥

प्रच्छद6ननिवधारणाभ्यां वा प्राणस्य॥३४॥

निवषयवती वा प्रवृत्तित्तरुत्प�ा मनसः श्चिस्थनितनिनबन्निrनी॥३५॥

निवशोका वा ज्योनितष्मती॥३६॥

वीतरागनिवषयं वा चि�त्तम्॥३७॥

स्वप्ननिनद्राज्ञाना2म्बनं वा॥३८॥

यथात्तिभमतध्यानाद्व॥३९॥

परमाणु परममहत्त्वान्तोऽस्य वशीकारः॥४०॥

क्षीणवृत्तेरत्तिभजातस्येव मणेर्ग्र6हीतृर्ग्रहणर्ग्राह्येषु तत्स्थतदञ्जनतासमापत्तित्तः॥४१॥

तत्र शब्दाथ6ज्ञाननिवकल्पैः संकीणा6 सनिवतका6 समापत्तित्तः॥४२॥

स्मृनितपरिरशुद्धौ स्वरूपशून्येवाथ6मात्रनिनभा6सा निनर्निवKतका6॥४३॥

एतयैव सनिव�ारा निनर्निवK�ारा � सूक्ष्मनिवषया व्याख्याता॥४४॥

सूक्ष्मनिवषयत्वं �ाचि2ङ्गपय6वसानम्॥४५॥

ता एव सबीजः समामिधः॥४६॥

निनर्निवK�ारवैशारदे्यऽध्यात्मप्रसादः॥४७॥

ऋतम्भरा तत्र प्रज्ञा॥४८॥

श्रुतानुमानप्रज्ञाभ्यामन्यनिवषया निवशेषाथ6त्वात्॥४९॥

तज्जः संस्कारोऽन्यसंस्कारप्रनितबrी॥५०॥

तस्यानिप निनरोधे सव6निनरोधामि�ब{जः समामिधः॥५१॥

सा�नपादतपःस्वाध्यायेश्वरप्रत्तिणधानानिन नि|यायोगः॥१॥

समामिधभावनाथ6ः 12ेशतनूकरणाथ6�॥२॥

अनिवद्यास्मिस्मतारागदे्वषात्तिभनिनवेशाः 12ेशाः॥३॥

अनिवद्याक्षेत्रमुत्तरेषां प्रसुप्ततनुनिवश्चिच्छ�ोदाराणाम्॥४॥

अनिनत्याशुचि�दुःखानात्मसु निनत्यशुचि�सुखात्मख्यानितरनिवद्या॥५॥

दृग्दश6नश1त्योरेकात्मतेवास्मिस्मता॥६॥

सुखानुशयी रागः॥७॥

दुःखानुशयी दे्वषः॥८॥

स्वरसवाही निवदुषोऽनिप तथारूढो त्तिभनिनवेशः॥९॥

ते प्रनितप्रसवहेयाः सूक्ष्माः॥१०॥

ध्यानहेयास्तद्वतृ्तयः॥११॥

12ेशमू2ः कमा6शयो दृष्टादृष्टजन्मवेदनीयः॥१२॥

सनित मू2े तनिद्वपाको जात्यायुभ�गाः॥१३॥

ते ह्लादपरिरतापफ2ाः पुण्यापुण्यहेतुत्वात्॥१४॥

परिरणामतापसंस्कारदुःखैगु6णवृत्तित्तनिवरोधाच्च दुःखमेव सव� निववेनिकनः॥१५॥

हेयं दुःखमनागतम्॥१६॥

द्रषृ्टदृ�ययोः संयोगो हेयहेतुः॥१७॥

प्रकाशनि|याश्चिस्थनितशी2ं भूतेन्द्रिन्द्रयात्मकं भोगापवगा6थ� दृ�यम्॥१८॥

निवशेषानिवशेषचि2ङ्गमात्राचि2ङ्गानिन गुणपवा6त्तिण॥१९॥

द्रष्टा दृचिशमात्रः शुद्धोऽनिप प्रत्ययानुप�यः॥२०॥

तदथ6 एव दृ�यस्यात्मा॥२१॥

कृताथ� प्रनित नष्टमप्यनष्टं तदन्यसाधारणत्वात्॥२२॥

स्वस्वामिमश1त्योः स्वरूपोप2स्मिब्धहेतुः संयोगः॥२३॥

तस्य हेतुरनिवद्या॥२४॥

तदभावात् संयोगाभावो हानं तद ्दृशेः कैवल्यम्॥२५॥

निववेकख्यानितरनिवप्2वा हानोपायः॥२६॥

तस्य सप्तधा प्रान्तभूमिमः प्रज्ञा॥२७॥

योगाङ्गाऽनुष्ठानादशुन्द्रिद्धक्षये ज्ञानदीन्तिप्तरानिववेकख्यातेः॥२८॥

यमनिनयमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानिन॥२९॥

अहिहKसासत्यास्तेयब्रह्म�या6परिरर्ग्रहा यमाः॥३०॥

जानितदेशका2समयानवश्चिच्छ�ाः साव6भौमा महाव्रतम्॥३१॥

शौ�संतोषतपःस्वाध्यायेश्वरप्रत्तिणधानानिन निनयमाः॥३२॥

निवतक6 बाधने प्रनितपक्षभावनम्॥३३॥

निवतका6 हिहKसादयः कृतकारिरतानुमोदिदता 2ोभ|ोधमोहपूव6का मृदुमध्यामिधमात्रा दुःखाज्ञानानन्तफ2ा इनित प्रनितपक्षभावनम्॥३४॥

अहिहKसाप्रनितष्ठायां तत्समि�धौ वैरत्यागः॥३५॥

सत्यप्रनितष्ठायां नि|याफ2ाश्रयत्वम्॥३६॥

अस्तेयप्रनितष्ठायां सव6रत्नोपस्थानम्॥३७॥

ब्रह्म�य6प्रनितष्ठायां वीय62ाभः॥३८॥

अपरिरर्ग्रहस्थैयg जन्मकथंतासंबोधः॥३९॥

शौ�ात् स्वाङ्गजुगुप्सा परैरसंसग6ः॥४०॥

सत्त्वशुन्द्रिद्धसौमनस्यैकाग्र्येन्द्रिन्द्रयजयात्मदश6नयोग्यत्वानिन �॥४१॥

संतोषादनुत्तमसुख2ाभः॥४२॥

कायेन्द्रिन्द्रयचिसन्द्रिद्धरशुन्द्रिद्धक्षयात्तपसः॥४३॥

स्वाध्यायादिदष्टदेवतासंप्रयोगः॥४४॥

समामिधचिसन्द्रिद्धरीश्वरप्रत्तिणधानात्॥४५॥

श्चिस्थरसुखमासनम्॥४६॥

प्रयत्नशैचिथल्यानन्त्यसमापत्तित्तभ्याम्॥४७॥

ततो द्वन्द्वानत्तिभर्घातः॥४८॥

तस्मिस्मन् सनित श्वासप्रश्वासयोग6नितनिवचे्छदः प्राणायामः॥४९॥

बाह्याभ्यन्तरस्तम्भवृत्तित्तदgशका2संख्यात्तिभः परिरदृष्टो दीर्घ6सूक्ष्मः॥५०॥

बाह्याभ्यन्तरनिवषयाके्षपी �तुथ6ः॥५१॥

ततः क्षीयते प्रकाशावरणम्॥५२॥

धारणासु � योग्यता मनसः॥५३॥

स्वनिवषयासंप्रयोगे चि�त्तस्य स्वरूपानुकार इवेन्द्रिन्द्रयाणां प्रत्याहारः॥५४॥

ततः परमा व�यतेन्द्रिन्द्रयाणाम्॥५५॥

वि�भूवि�पाददेशबrत्ति�त्तस्य धारणा॥१॥

तत्र प्रत्ययैकतानता ध्यानम्॥२॥

तदेवाथ6मात्रनिनभा6सं स्वरूपशून्यमिमव समामिधः॥३॥

त्रयमेकत्र संयमः॥४॥

तज्जयात्प्रज्ञा2ोकः॥५॥

तस्य भूमिमषु निवनिनयोगः॥६॥

त्रयमन्तरङं्ग पूवgभ्यः॥७॥

तदनिप बनिहरङं्ग निनब{जस्य॥८॥

वु्यत्थाननिनरोधसंस्कारयोरत्तिभभवप्रादुभा6वौ निनरोधक्षणचि�त्तान्वयो निनरोधपरिरणामः॥९॥

तस्य प्रशान्तवानिहता संस्कारात्॥१०॥

सवा6थ6तैकार्ग्रतयोः क्षयोदयौ चि�त्तस्य समामिधपरिरणामः॥११॥

ततः पुनः शान्तोदिदतौ तुल्यप्रत्ययौ चि�त्तस्यैकार्ग्रतापरिरणामः॥१२॥

एतेन भूतेन्द्रिन्द्रयेषु धम62क्षणावस्थापरिरणामा व्याख्याताः॥१३॥

शान्तोदिदताव्यपदे�यधमा6नुपाती धम{॥१४॥

|मान्यत्वं परिरणामान्यत्वे हेतुः॥१५॥

परिरणामत्रयसंयमासदतीतानागतज्ञानम्॥१६॥

शब्दाथ6प्रत्ययानामिमतरेतराध्यासात् संकरस्तत्प्रनिवभागसंयमात् सव6भूतरुतज्ञानम्॥१७॥

संस्कारसाक्षत्करणात् पूव6जानितज्ञानम्॥१८॥

प्रत्ययस्य परचि�त्तज्ञानम्॥१९॥

न � तत् सा2म्बनं तस्यानिवषयीभूतत्वात्॥२०॥

कायरूपसंयमात् तदर््ग्राह्यशचि�स्तमे्भ �क्षुःप्रकाशासंप्रयोगेऽन्तधा6नम्॥२१॥

सोप|मं निनरुप|मं � कम6 तत्संयमादपरान्तज्ञानमरिरष्टेभ्यो वा॥२२॥

मैत्र्यादिदषु ब2ानिन॥२३॥

ब2ेषु हस्मिस्तब2ादीनिन॥२४॥

प्रवृत्त्या2ोकन्यासात् सूक्ष्मव्यवनिहतनिवप्रकृष्टज्ञानम्॥२५॥

भुवनज्ञानं सूयg संयमात्॥२६॥

�न्दे्र तारावू्यहज्ञानम्॥२७॥

धु्रवे तद्गनितज्ञानम्॥२८॥

नात्तिभ�|े कायवू्यहज्ञानम्॥२९॥

कण्ठकूपे कु्षन्तित्पपासानिनवृत्तित्तः॥३०॥

कूम6नाड्यां सै्थय6म्॥३१॥

मूध6ज्योनितनिष चिसद्धदश6नम्॥३२॥

प्रानितभाद्वा सव6म्॥३३॥

हृदये चि�त्तसंनिवत्॥३४॥

सत्त्वपुरुषयोरत्यन्तासंकीण6योः प्रत्ययानिवशेषो भोगः पराथा6न्यस्वाथ6संयमात् पुरुषज्ञानम्॥३५॥

ततः प्रानितभश्रावणवेदनादशा6स्वादवाता6 जायन्ते॥३६॥

ते समाधावुपसगा6 वु्यत्थाने चिसद्धयः॥३७॥

बrकारणशैचिथल्यात्प्र�ारसंवेदनाच्च चि�त्तस्य परशरीरावेशः॥३८॥

उदानजयाज्ज2पङ्ककण्टकादिदष्वसङ्ग उत्|ान्तिन्त�॥३९॥

समानजयाज्ज्व2नम्॥४०॥

श्रोत्राकाशयोः संबrसंयमादि¥व्यं श्रोत्रम्॥४१॥

कायाकाशयोः संबrसंयमाल्2रु्घतू2समापत्ते�ाकाशगमनम्॥४२॥

बनिहरकश्चिल्पता वृत्तित्तम6हानिवदेहा ततः प्रकाशावरणक्षयः॥४३॥

सू्थ2स्वरूपसूक्ष्मान्वयाथ6वत्त्वसंयमाद भूतजयः॥४४॥

ततोऽत्तिणमादिदप्रादुभा6वः कायसंपत्तद्धमा6नत्तिभर्घात�॥४५॥

रूप2ावण्यब2वज्रसंहननत्वानिन कायसंपत्॥४६॥

र्ग्रहणस्वरूपास्मिस्मतान्वयाथ6वत्त्वसंयमादिदन्द्रिन्द्रयजयः॥४७॥

ततो मनोजनिवत्वं निवकरणभावः प्रधानजय�॥४८॥

सत्त्वपुरुषान्यताख्यानितमात्रस्य सव6भावामिधष्ठातृत्वं सव6ज्ञातृत्वं �॥४९॥

तदै्वराग्यादनिप दोषबीजक्षये कैवल्यम्॥५०॥

स्थान्युपनिनमन्त्रणे सङ्गस्मयाकरणं पुनरनिनष्टप्रसङ्गात्॥५१॥

क्षणतत्|मयोः संयमानिद्ववेकजं ज्ञानम्॥५२॥

जानित2क्षणदेशैरन्यतानवचे्छदात् तुल्ययोस्ततः प्रनितपत्तित्तः॥५३॥

तारकं सव6निवषयं सव6थानिवषयम|मं �ेनित निववेकजं ज्ञानम्॥५४॥

सत्त्वपुरुषयोः शुन्द्रिद्धसाम्ये कैवल्यमिमनित॥५५॥

कै�ल्यपादजन्मौषमिधमन्त्रतपःसमामिधजाःचिसद्धयः॥१॥

जात्यन्तरपरिरणामः प्रकृत्यापूरात्॥२॥

निनमिमत्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः के्षनित्रकवत्॥३॥

निनमा6णचि�त्तान्यस्मिस्मतामात्रात्॥४॥

प्रवृत्तित्तभेदे प्रयोजकं चि�त्तमेकमनेकेषाम्॥५॥

तत्र ध्यानजमनाशयम्॥६॥

कमा6शु12ाकृष्णं योनिगनन्निस्त्रनिवधमिमतरेषाम्॥७॥

ततस्तनिद्वपाकानुगुणानामेवात्तिभव्यचि�वा6सनानाम्॥८॥

जानितदेशका2व्यवनिहतानामप्यानन्तय� स्मृनितसंस्कारयोरेकरूपत्वात्॥९॥

तासामनादिदत्वं �ाचिशषो निनत्यत्वात्॥१०॥

हेतुफ2ाश्रया2म्बनैः संगृहीतत्वादेषामभावे तदभावः॥११॥

अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धमा6णाम्॥१२॥

ते व्य�सूक्ष्मा गुणात्मानः॥१३॥

परिरणामैकत्वादव््स्तुतत्त्वम्॥१४॥

वस्तुसाम्ये चि�त्तभेदात्तयोर्निवKभ�ः पन्थाः॥१५॥

न �ैकचि�त्ततन्तं्र वस्तु तदप्रमाणकं तदा हिकK स्यात्॥१६॥

तदुपरागापेक्षत्वाश्चिच्चत्तस्य वस्तु ज्ञाताज्ञातम्॥१७॥

सदा ज्ञातात्ति�त्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिरणामिमत्वात्॥१८॥

न तत्स्वाभासं दृ�यत्वात्॥१९॥

एकसमये �ोभयानवधारणम्॥२०॥

चि�त्तान्तरदृ�ये बुन्द्रिद्धबुदे्धरनितप्रसङ्गः स्मृनितसंकर�॥२१॥

चि�तेरप्रनितसं|मायास्तदाकारापत्तौ स्वबुन्द्रिद्धसंवेदनम्॥२२॥

द्रषृ्टदृ�योपर�ं चि�त्तं सवा6थ6म्॥२३॥

तदसंख्येयवासनात्तिभश्चि§�त्रमनिप पराथ� संहत्यकारिरत्वात्॥२४॥

निवशेषदर्शिशKन आत्मभावभावनानिवनिनवृत्तित्तः॥२५॥

तदा निववेकनिनम्नं कैवल्यप्राग्भारं चि�त्तम्॥२६॥

तश्चिच्छदे्रषु प्रत्ययान्तरात्तिण संस्कारेभ्यः॥२७॥

हानमेषां 12ेशवदु�म्॥२८॥

प्रसंख्यानेऽप्यकुसीदस्य सव6था निववेकख्यातेध6म6मेर्घः समामिधः॥२९॥

ततः 12ेशकम6निनवृत्तित्तः॥३०॥

तदा सवा6वरणम2ापेतस्य ज्ञानस्यानन्त्याज्जे्ञयमल्पम्॥३१॥

ततः कृताथा6नां परिरणाम|मसमान्तिप्तगु6णानाम्॥३२॥

क्षणप्रनितयोगी परिरणामापरान्तनिनर्ग्राह्य6ः |मः॥३३॥

पुरुषाथ6शून्यानां गुणानां प्रनितप्रसवः कैवल्यं स्वरूपप्रनितष्ठा वा चि�नितशचि�रिरनित॥३४॥