Yoga Sūtra of Patañjali

Chapter 1 Title:

समाधिपादः

samādhi-pādaḥ

The Chapter on Integration.

Sūtra 1:

अथ योगानुशासनम् ॥१॥

atha yoga-anu-śāsanam ||1||

Now follow the teachings of Yoga.

Sūtra 2:

योगश्चित्तवृत्तिनिरोधः ॥२॥

yogaḥ citta-vṛtti-nirodhaḥ ||2||

Yoga is the containment of the fluctuations in the psyche.

Sūtra 3:

तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥

tadā draṣṭuḥ svarūpe-avasthānam ||3||

Then the seer abides in its own character.

Sūtra 4:

वृत्तिसारूप्यमितरत्र ॥४॥

vṛtti-sārūpyam-itaratra ||4||

At other times conformity with the fluctuations.

Sūtra 5:

वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥

vṛttayaḥ pañcatayyaḥ kliṣṭa-akliṣṭāḥ ||5||

The fluctuations are fivefold and they afflict or don’t afflict.

Sūtra 6:

प्रमाणविपर्ययविकल्पनिद्रास्मृतयः ॥६॥

pramāṇa-viparyaya-vikalpa-nidrā-smṛtayaḥ ||6||

They are right perception, wrong perception, imagination,
deep sleep and memory.

Sūtra 7:

प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥

pratyakṣa-anumāna-āgamāḥ pramāṇāni ||7||

Right perception is through the senses, inference and testimony.

Sūtra 8:

विपर्ययः मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ॥८॥

viparyayaḥ mithyā-jñānam-atadrūpa-pratiṣṭham ||8||

Wrong perception is false knowledge not established in form.

Sūtra 9:

शब्दज्ञानानुपाती वस्तुशून्योविकल्पः ॥९॥

śabda-jñāna-anupātī vastu-śūnyaḥ vikalpaḥ ||9||

Imagination is knowledge following words empty of substance.

Sūtra 10:

अभावप्रत्ययालम्बना तमोवृत्तिर्निद्र ॥१०॥

abhāva-pratyaya-ālambanā tamaḥ vṛttiḥ nidrā ||10||

Deep sleep is the fluctuation of obscuring,
supporting a non-appearance of psychic activity.

Sūtra 11:

अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥

anubhūta-viṣaya-asaṃpramoṣaḥ smṛtiḥ ||11||

Memory is the retention of the experience of an object.

Sūtra 12:

अभ्यासवैराग्याभ्यां तन्निरोधः ॥१२॥

abhyāsa-vairāgyābhyāṃ tat-nirodhaḥ ||12||

By both practice and dispassion that contained.

Sūtra 13:

तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥

tatra sthitau yatnaḥ abhyāsaḥ ||13||

Practice is the effort to remain there.

Sūtra 14:

स तु दीर्घकालनैरन्तर्यसत्कारादरासेवितो दृढभूमिः ॥१४॥

saḥ tu dīrgha-kāla-nairantarya-satkāra-ādarā-āsevitaḥ dṛḍha-bhūmiḥ ||14||

Moreover, this stage firm
when attended to without interruption,
with reverence and enthusiasm over a long time.

Sūtra 15:

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णावैराग्यम् ॥१५॥

dṛṣṭa-anu-śravika-viṣaya-vitṛṣṇasya vaśīkāra-saṃjñā-vairãgyam ||15||

Absence of thirst towards objects,
either as seen or following heard spiritual teachings,
is the acknowledgement of the mastery of dispassion.

Sūtra 16:

तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥

tat-paraṃ puruṣa-khyāteḥ guṇa-vaitṛṣṇyam ||16||

That higher is the quenching of thirst for the attributes of nature,
from a recognition of the animating principle.

Sūtra 17:

वितर्कविचारानन्दास्मितारुपानुगमात्संप्रज्ञातः ॥१७॥

vitarka-vicāra-ānanda-asmitā-rūpa-anugamāt-saṃprajñātaḥ ||17||

Total knowing follows the form of gross deliberation,
subtle reflection, joy and the sense of ‘I’ am-ness.

Sūtra 18:

विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥

virāma-pratyaya-abhyāsa-pūrvaḥ saṃskāra-śeṣaḥ anyaḥ ||18||

The other,
preceded by the practice of
cessation of psychic activity,
has a remainder of tendencies.

Sūtra 19:

भवप्रत्ययो विदेहप्रकृतिलयानम् ॥१९॥

bhava-pratyayaḥ videha-prakṛti-layānām ||19||

Psychic activity will re-emerge
for those discarnate or
absorbed in the process of matter.

Sūtra 20:

श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥

śraddhā-vīrya-smṛti-samādhi-prajñā-pūrvakaḥ itareśām ||20||

For others faith precedes
vigour, mindfulness, integration and knowing.

Sūtra 21:

तीव्रसंवेगानामासन्नः ॥२१॥

tīvra-saṃvegānām-āsannaḥ ||21||

It is near for those with intense ardour.

Sūtra 22:

मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥

mṛdu-madhya-adhimātratvāt-tataḥ api viśeṣaḥ ||22||

Also from that distinctions of
mildness, moderateness and extremeness.

Sūtra 23:

ईश्वरप्रणिधानाद्वा ॥२३॥

īśvara-praṇidhānāt-vā ||23||

Or, from dedication to the lord.

Sūtra 24:

क्लेशकर्मविपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥

kleśa-karma-vipāka-āśayaiḥ aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ ||24||

The lord is a distinctive animating principle,
untouched by afflictions, actions, results and deposits.

Sūtra 25:

तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥

tatra niratiśayaṃ sarva-jña-bījam ||25||

There the seed of all knowing is unsurpassed.

Sūtra 26:

स एष पूर्वेषामपि गुरुः कालेनानवच्छेदात् ॥२६॥

sa eṣa pūrveṣām-api guruḥ kālena-anavacchedāt ||26||

That, which not separated by time,
also the teacher for predecessors.

Sūtra 27:

तस्य वाचकः प्रणवः ॥२७॥

tasya vācakaḥ praṇavaḥ ||27||

Its expression is sacred.

Sūtra 28:

तज्जपः तदर्थभावनम् ॥२८॥

tat-japaḥ tat-artha-bhāvanam ||28||

That repetition is for cultivation of its purpose.

Sūtra 29:

ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च ॥२९॥

tataḥ pratyak-cetanā-adhigamaḥ-api-antarāya-abhāvaḥ ca ||29||

From that turning inwards consciousness is realised
and also the non-appearance of the interventions.

Sūtra 30:

व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः ॥३०॥

vyādhi-styāna-saṃśaya-pramāda-ālasya-avirati-bhrānti-darśana-alabdha-bhūmikatva-anavasthitatvāni citta-vikṣepāḥ te-antarāyāḥ ||30||

These interventions which distract the psyche are:
disorder, dullness, doubt, carelessness, laziness, over-indulgence,
fallacious views, non-attainment of a stage and losing stability.

Sūtra 31:

दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेपसहभुवः ॥३१॥

duḥkha-daurmanasya-aṅgam-ejayatva-śvāsa-praśvāsāḥ vikṣepa-sahabhuvaḥ ||31||

Suffering, negative thinking,
unsteadiness in body and inhalation and exhalation,
accompany the distractions.

Sūtra 32:

तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥३२॥

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

For that purpose of counteracting them practice one principle.

Sūtra 33:

मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥३३॥

maitrī-karuṇā-muditā-upekṣānāṃ sukha-duḥkha-puṇya-apuṇya-viṣayāṇāṃ bhāvanātaḥ citta-prasādanam ||33||

The psyche can be calmed by cultivating as an object
friendliness, compassion, gladness and disinterest
within happiness, suffering, virtue and vice.

Sūtra 34:

प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥३४॥

pracchardana-vidhāraṇābhyāṃ vā prāṇasya ||34||

Or, through both lengthening the exhale and holding out of the breath.

Sūtra 35:

विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी ॥३५॥

viṣayavatī vā pravṛttiḥ utpannā manasaḥ sthiti-nibandhinī ||35||

Or, on finer cognition as an object binding the mind, stay arises.

Sūtra 36:

विशोका वा ज्योतिष्मती ॥३६॥

viśokā vā jyotiśmatī ||36||

Or, on that light which is free from sorrow.

Sūtra 37:

वीतरागविषयम् वा चित्तम् ॥३७॥

vīta-rāga-viṣayaṃ vā cittam ||37||

Or, as an object, a psyche free from attraction.

Sūtra 38:

स्वप्ननिद्राज्ञानालम्बनमं वा ॥३८॥

svapna-nidrā-jñāna-ālambanaṃ vā ||38||

Or, by supporting with knowledge of dreams and deep sleep.

Sūtra 39:

यथाभिमतध्यानाद्वा ॥३९॥

yathā-abhimata-dhyānāt-vā ||39||

Or, from meditation on what is appropriate.

Sūtra 40:

परमाणुपरममहत्त्वान्तोऽस्य वशीकारः ॥४०॥

parama-aṇu-parama-mahattva-antaḥ asya vaśīkāraḥ ||40||

A person has mastery from the most minute to the most greatest.

Sūtra 41:

क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥४१॥

kṣīṇa-vṛtteḥ abhijātasya-iva maṇeḥ grahītṛ-grahaṇa-grāhyeṣu tat-stha-tat-añjanatā samāpattiḥ ||41||

When fluctuation is reduced,
as if a precious gem that assumes the colour of an object,
that staying with
that which is grasping,
the process of grasping and
that which is grasped,
is unity.

Sūtra 42:

तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥४२॥

tatra śabda-artha-jñāna-vikalpaiḥ saṃkīrṇā savitarkā samāpattiḥ ||42||

There, word, purpose, knowledge and imagination interspersed,
unity is unrefined gross deliberation.

Sūtra 43:

स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥

smṛti-pariśuddhau sva-rūpa-śūnya-iva-artha-mātra-nirbhāsā nirvitarkā ||43||

Refined gross deliberation is when the memory is purified,
as if empty of its own character,
so that only the purpose shines forth.

Sūtra 44:

एतयैव सविचारा निर्विचारा च सूक्ष्मविषय व्याख्याता ॥४४॥

etayā-eva savicārā nirvicārā ca sūkṣma-viṣayā vyākhyātā ||44||

By this,
thus the process of subtle reflection,
without and with refinement,
for subtle objects is explained.

Sūtra 45:

सूक्ष्मविषयत्वमं चालिङ्गपर्यवसानम् ॥४५॥

sūkṣma-viṣayatvaṃ ca-aliṅga-paryavasānam ||45||

And the ultimate limit of subtle objects is the unmanifest.

Sūtra 46:

ता एव सबीजस्समाधिः ॥४६॥

tāḥ eva sabījaḥ samādhiḥ ||46||

These thus, are integration with seed.

Sūtra 47:

निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥४७॥

nirvicāra-vaiśāradye-adhyātma-prasādaḥ ||47||

On the maturation of refined subtle reflection,
the serenity is from the inner essence.

Sūtra 48:

ऋतंभरा तत्र प्रज्ञा ॥४८॥

ṛtaṃbharā tatra prajñā ||48||

There the knowing bears truth.

Sūtra 49:

श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥

śruta-anumāna-prajñābhyām-anya-viṣayā viśeṣa-arthatvāt ||49||

It is different from knowing based on oral transmission and inference,
as the purpose of the object is distinct.

Sūtra 50:

तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी ॥५०॥

tat-jaḥ saṃskāra-anya-saṃskāra-pratibandhī ||50||

The tendencies born from that oppose other tendencies.

Sūtra 51:

तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥५१॥

tasya-api nirodhe sarva-nirodhāt-nirbījaḥ samādhiḥ ||51||

When even that is contained, all is contained;
this is integration without seed.

Closing Verse:

इति पतञ्जल योग दर्षने समाधिपादः

iti pātañjala yoga darśane samādhi-pādaḥ

Thus Patañjali’s view of Yoga in the section on Integration.

Chapter 2 Title:

साधनपादः

sādhana-pādaḥ

The Chapter on the Means to Accomplish.

Sūtra 1:

तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥१॥

tapaḥ svādhyāya-īśvara-praṇidhānāni kriyā-yogaḥ ||1||

The activities of Yoga are
self-discipline, self-study and dedication to the lord.

Sūtra 2:

समाधिभावनार्थः क्लेश तनूकरणार्थश्च ॥२॥

samādhi-bhāvana-arthaḥ kleśa-tanū-karaṇa-arthaḥ ca ||2||

Its purpose is cultivating integration,
effecting an attenuation of the afflictions.

Sūtra 3:

अविद्यास्मितारागद्वेषाभिनिवेशः क्लेशाः ॥३॥

avidyā-asmitā-rāga-dveṣa-abhiniveśāḥ kleśāḥ ||3||

The afflictions are illusion, the sense of ‘I’ am-ness, attraction,
aversion and the will to stay alive.

Sūtra 4:

अविद्या क्षेत्रमुत्तरेषाम् प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥४॥

avidyā kśetram-uttareṣāṃ prasupta-tanu-vicchinna-udārāṇām ||4||

Illusion is the field for the others whether they
are latent, attenuated, interrupted or aroused.

Sūtra 5:

अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥५॥

anitya-aśuci-duḥkha-anātmasu nitya-śuci-sukha-ātma-khyātiḥ avidyā ||5||

Illusion is recognising what is
transitory, impure, suffering and other than essence,
as eternal, pure, happiness and essence.

Sūtra 6:

दृग्दर्शनशक्त्योरेकात्मतैवास्मिता ॥६॥

dṛg-darśana-śaktyoḥ-eka-ātmatā-iva-asmitā ||6||

The sense of ‘I’ am-ness is when
the powers of seer and seeing
are as if one nature.

Sūtra 7:

सुखानुशयी रागः ॥७॥

sukha-anuśayī rāgaḥ ||7||

Attraction is the consequence of happiness.

Sūtra 8:

दुःखानुशयी द्वेषः ॥८॥

duḥkha-anuśayī dveṣaḥ ||8||

Aversion is the consequence of suffering.

Sūtra 9:

स्वरस्वाहि विदुषोऽपि समारूढोऽभिनिवेशः ॥९॥

sva-rasa-vāhī viduṣaḥ api samā-rūḍhaḥ abhiniveśaḥ ||9||

The will to stay alive is a
continuous self-disposition;
equally springing up,
even in the wise person.

Sūtra 10:

ते प्रतिप्रसवहेयाः सूक्ष्माः ॥१०॥

te prati-prasava-heyāḥ sūkṣmāḥ ||10||

These are subtle and are overcome by going back to their origin.

Sūtra 11:

ध्यान हेयाः तद्वृत्तयः ॥११॥

dhyāna-heyāḥ tat-vṛttayaḥ ||11||

Those fluctuations are overcome by meditation.

Sūtra 12:

क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः ॥१२॥

kleśa-mūlaḥ karma-āśayaḥ-dṛṣta-adṛṣta-janma-vedanīyaḥ ||12||

Afflictions, rooted in the deposits of actions,
are experienced in seen and unseen birth.

Sūtra 13:

सति मूले तद्विपाको जात्यायुर्भोगाः ॥१३॥

sati mūle tat-vipākaḥ jāti-āyur-bhogāḥ ||13||

Being the root, that results in existence, span of life and worldly experience.

Sūtra 14:

ते ह्लाद परितापफलाः पुण्यापुण्यहेतुत्वात् ॥१४॥

te hlāda-paritāpa-phalāḥ puṇya-apuṇya-hetutvāt ||14||

These fruits are delightful or distressful,
based on virtuous or non-virtuous causalities.

Sūtra 15:

परिणाम ताप संस्कार दुःखैः गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः ॥१५॥

pariṇāma-tāpa-saṃskāra-duḥkhaiḥ guṇa-vṛtti-virodhāt-ca duḥkham-eva sarvaṃ vivekinaḥ ||15||

Indeed for the discriminating person all is suffering,
due to the suffering from transformation, craving and tendencies;
and the opposing fluctuations in the activities of the attributes of nature.

Sūtra 16:

हेयं दुःखमनागतम् ॥१६॥

heyaṃ duḥkham-anāgatam ||16||

The suffering not yet come must be overcome.

Sūtra 17:

द्रष्टृदृश्ययोः संयोगो हेयहेतुः ॥१७॥

draṣṭṛ-dṛśyayoḥ saṃyogaḥ heya-hetuḥ ||17||

The cause of what must be overcome is
the conjunction of the seer and the seen.

Sūtra 18:

प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् ॥१८॥

prakāśa-kriyā-sthiti-śīlaṃ bhūta-indriya-ātmakaṃ bhoga-apavarga-arthaṃ dṛśyam ||18||

The seen has the qualities of brightness, activity and stay,
its nature is elements and senses,
taking the role of our essence
its purpose is worldly enjoyment and emancipation.

Sūtra 19:

विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥१९॥

viśeṣa-aviśeṣa-liṅga-mātra-aliṅgāni-guṇa-parvāṇi ||19||

The distinct, the indistinct, the manifest alone and the unmanifest
are the phases of the attributes of nature.

Sūtra 20:

द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ॥२०॥

draṣṭā dṛśi-mātraḥ śuddhaḥ api-pratyaya-anupaśyaḥ ||20||

The seer alone sees,
although pure, it observes
through psychic activity.

Sūtra 21:

तदर्थ एव दृश्यस्यात्मा ॥२१॥

tat-artha eva-dṛśyasya-ātmā ||21||

That purpose of the seen is indeed for our essence.

Sūtra 22:

कृतार्थं प्रतिनष्टंप्यनष्टं तदन्य साधारणत्वात् ॥२२॥

kṛta-arthaṃ prati-naṣṭam-api-anaṣṭaṃ tat-anya-sādhāraṇatvāt ||22||

With regard to its purpose done,
it again disappears,
even though it is not disappeared,
that being common for others.

Sūtra 23:

स्वस्वामिशक्त्योः स्वरूपोप्लब्धिहेतुः संयोगः ॥२३॥

sva-svāmi-śaktyoḥ svarūpa-upalabdhi-hetuḥ saṃyogaḥ ||23||

Conjunction is the cause of
apprehension of the self character
of the powers of the owned and the owner.

Sūtra 24:

तस्य हेतुरविद्या ॥२४॥

tasya hetuḥ avidyā ||24||

Its cause is illusion.

Sūtra 25:

तदभाबात्संयोगाभावो हानं तद्दृशेः कैवल्यम् ॥२५॥

tat-abhāvāt-saṃyoga-abhāvaḥ hānaṃ tat-dṛśeḥ kaivalyam ||25||

That non-appearance is
the non-appearance of the conjunction,
that giving up is the seer in its abstraction.

Sūtra 26:

विवेकख्यातिरविप्लवा हानोपायः ॥२६॥

viveka-khyātiḥ aviplavā-hāna-upāyaḥ ||26||

Unwavering recognition of discrimination is the approach for giving up.

Sūtra 27:

तस्य सप्तधा प्रान्तभूमिः प्रज्ञ ॥२७॥

tasya saptadhā-prānta-bhūmiḥ prajñā ||27||

Its final stage a sevenfold knowing.

Sūtra 28:

योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः ॥२८॥

yoga-aṅga-anuṣṭhānāt aśuddhi-kṣaye jñāna-dīptiḥ āviveka-khyāteḥ ||28||

From performance of the limbs of Yoga the impurities diminish
and knowing illuminates up to recognition of discrimination.

Sūtra 29:

यम नियमासन प्राणायाम प्रत्याहार धारणा ध्यान समाधयोऽष्टावङ्गानि ॥२९॥

yama-niyama-āsana-prāṇāyāma-pratyāhāra-dhāraṇā-dhyāna-samādhayaḥ aṣṭau-aṅgāni ||29||

Restraints, observances, posture, extending the breath,
withdrawal from the senses, concentration, meditation and integration
are the eight limbs.

Sūtra 30:

अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः ॥३०॥

ahiṃsā-satya-asteya-brahmacarya-aparigrahāḥ yamāḥ ||30||

Non-harming, truthfulness, non-stealing, conservation
and non-grasping are the restraints.

Sūtra 31:

जातिदेशकालसमयानवच्छिन्नाः सार्वभौमामहाव्रतम् ॥३१॥

jāti-deśa-kāla-samaya-anavacchinnāḥ sārva-bhaumāḥ mahā-vratam ||31||

All stages not bound by existance, place, time or circumstance, a great vow

Sūtra 32:

शौच संतोष तपः स्वाध्यायेश्वरप्रणिधानानि नियमाः ॥३२॥

śauca-saṃtoṣa-tapaḥ svādhyāya-īśvara-praṇidhānāni niyamāḥ ||32||

Cleanliness, contentment, self-discipline, self-study
and dedication to the lord are the observances.

Sūtra 33:

वितर्कबाधने प्रतिपक्षभावनम् ॥३३॥

vitarka-bādhane pratipakṣa-bhāvanam ||33||

When oppressed by negative deliberation, cultivate the opposite side.

Sūtra 34:

वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहापूर्वका मृदुमध्य अधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम् ॥३४॥

vitarkāḥ hiṃsā-ādayaḥ kṛta-kārita-anumoditāḥ lobha-krodha-moha-pūrvakāḥ mṛdu-madhya-adhimātrāḥ duḥkha-ajñāna-ananta-phalāḥ iti pratipakṣa-bhāvanam ||34||

Negative deliberation such as harming and the rest;
may be done, brought about, or by approval;
is preceded by greed, anger or delusion;
may be mild, moderate or excessive;
its endless fruits are suffering and ignorance;
thus cultivate the opposite side.

Sūtra 35:

अहिंसाप्रतिष्ठायं तत्सन्निधौ वैरत्याघः ॥३५॥

ahiṃsā-pratiṣṭhāyāṃ tat-saṃnidhau vaira-tyāgaḥ ||35||

In the presence of that established in non-harming, animosity is forsaken.

Sūtra 36:

सत्यप्रतिष्थायं क्रियाफलाश्रयत्वम् ॥३६॥

satya-pratiṣṭhāyāṃ kriyā-phala-āśrayatvam ||36||

When established in truthfulness,
the fruit corresponds to the activity.

Sūtra 37:

अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥३७॥

asteya-pratiṣṭhāyāṃ sarva-ratna-upasthānam ||37||

When established in non-stealing,
all jewels appear.

Sūtra 38:

ब्रह्मचर्य प्रतिष्ठायां वीर्यलाभः ॥३८॥

brahmacarya-pratiṣṭhāyāṃ vīrya-lābhaḥ ||38||

When established in conservation,
vigour is attained.

Sūtra 39:

अपरिग्रहस्थैर्ये जन्मकथंता संबोधः ॥३९॥

aparigraha-sthairye janma-kathaṃtā-saṃbodhaḥ ||39||

When steadfastness in non-grasping,
understanding of the wherefore of birth.

Sūtra 40:

शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः ॥४०॥

śaucāt-sva-aṅga-jugupsā paraiḥ asaṃsargaḥ ||40||

From cleanliness,
disdain for own body,
non-association with others.

Sūtra 41:

सत्त्वशुद्धिः सौमनस्यैकाग्र्येन्द्रियजयात्मदर्शन योग्यत्वानि च ॥४१॥

sattva-śuddhi-saumanasya-eka-agrya-indriya-jaya-ātma-darśana-yogyatvāni ca ||41||

From purity of clarity,
open-mindedness, one-pointedness, mastery of the senses
and capability for seeing the essence.

Sūtra 42:

संतोषातनुत्तमस्सुखलाभः ॥४२॥

saṃtoṣāt-anuttamaḥ sukha-lābhaḥ ||42||

From contentment,
unsurpassed happiness is attained.

Sūtra 43:

कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः ॥४३॥

kāya-indriya-siddhiḥ aśuddhi-kṣayāt-tapasaḥ ||43||

From self-discipline, impurities diminish
and accomplishment in the body and senses.

Sūtra 44:

स्वाध्यायादिष्टदेवता संप्रयोगः ॥४४॥

svādhyāyāt-iṣṭa-devatā-saṃprayogaḥ ||44||

From self-study,
total joining together with chosen deity.

Sūtra 45:

समाधिसिद्धिरीश्वरप्रणिधानात् ॥४५॥

samādhi-siddhiḥ īśvara-praṇidhānāt ||45||

From dedication to the lord,
accomplishment in intregration.

Sūtra 46:

स्थिरसुखमासनम् ॥४६॥

sthira-sukham-āsanam ||46||

Steady and comfortable is posture.

Sūtra 47:

प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ॥४७॥

prayatna-śaithilya-ananta-samāpattibhyām ||47||

Both relaxation of continued effort and unity in the infinite.

Sūtra 48:

ततो द्वङ्द्वानभिघातः ॥४८॥

tataḥ dvandva-anabhighātaḥ ||48||

From that,
not troubled by the pair of opposites.

Sūtra 49:

तस्मिन् सति श्वासप्रश्वास्योर्गतिविच्छेदः प्राणायामः ॥४९॥

tasmin-sati-śvāsa-praśvāsayoḥ gati-vicchedaḥ prāṇāyāmaḥ ||49||

Being in this,
dividing the motion of the inhalation and the exhalation
is extending the breath.

Sūtra 50:

बाह्याभ्यन्तरस्थम्भ वृत्तिः देशकालसन्ख्याभिः परिदृष्टो दीर्घसूक्ष्मः ॥५०॥

bāhya-ābhyantara-stambha-vṛttiḥ deṣa-kāla-saṃkhyābhiḥ paridṛṣṭaḥ dīrgha-sūkṣmaḥ ||50||

The external, internal and suspension fluctuations
are seen to be long and subtle
through place, time and number.

Sūtra 51:

बाह्याभ्यन्तर विषयाक्षेपी चतुर्थः ॥५१॥

bāhya-ābhyantara-viṣaya-ākṣepī caturthaḥ ||51||

The fourth transcends the external and internal as an object.

Sūtra 52:

ततः क्षीयते प्रकाशावरणम् ॥५२॥

tataḥ kṣīyate prakāśa-āvaraṇam ||52||

From that, the covering of the light dissolves.

Sūtra 53:

धारणासु च योग्यता मनसः ॥५३॥

dhāraṇāsu ca yogyatā manasaḥ ||53||

And fitness of the mind for concentration.

Sūtra 54:

स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकारैवेन्द्रियाणां प्रत्याहारः ॥५४॥

sva-viṣaya-asaṃprayoge cittasya svarūpa-anukāraḥ iva-indriyāṇām pratyāhāraḥ ||54||

The disengagement from the own object of the psyche,
as if imitating the own character of the senses,
is withdrawal from the senses.

Sūtra 55:

ततः परमावश्यता इन्द्रियाणाम् ॥५५॥

tataḥ paramā vaśyatā-indriyāṇām ||55||

From that, best control of the senses.

Closing Verse:

इति पतञ्जल योग दर्षने साधनपादः

iti pātañjala yoga darśane sādhana-pādaḥ

Thus Patañjali’s view of Yoga in the section on the Means to accomplish.

Chapter 3 Title:

विभूतिपादः

vibhūti-pādaḥ

The Chapter on Special Manifestation.

Sūtra 1:

देशबन्धः चित्तस्य धारणा ॥१॥

deśa-bandhaḥ cittasya dhāraṇā ||1||

Concentration is binding the psyche to a place.

Sūtra 2:

तत्र प्रत्ययैकतानता ध्यानम् ॥२॥

tatra pratyaya-ekatānatā dhyānam ||2||

There, the continuity of psychic activity is meditation.

Sūtra 3:

तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिवसमाधिः ॥३॥

tat-eva-artha-mātra-nirbhāsaṃ svarūpa-śūnyam-iva samādhiḥ ||3||

As if empty of one’s own character,
the purpose alone shines forth;
that indeed is integration.

T Krishnamacharya Yoga Sūtra Quotes – Collected & Collated

Sūtra 4:

त्रयमेकत्र संयमः ॥४॥

trayam-ekatra saṃyamaḥ ||4||

The three in the same place is complete restraint.

Sūtra 5:

तज्जयात् प्रज्ञालोकः ॥५॥

tat-jayāt prajñā- ālokaḥ ||5||

From that mastery, the splendour of knowing.

Sūtra 6:

तस्य भूमिषु विनियोगः ॥६॥

tasya bhūmiṣu viniyogaḥ ||6||

Its application is in stages.

Sūtra 7:

त्रयमन्तरन्गं पूर्वेभ्यः ॥७॥

trayam-antar-aṅgaṃ pūrvebhyaḥ ||7||

The three are the internal limb from the preceding.

Sūtra 8:

तदपि बहिरङ्गं निर्बीजस्य ॥८॥

tad-api bahir-aṅgaṃ nirbījasya ||8||

That also external limb to without seed.

Sūtra 9:

व्युत्थाननिरोधसंस्कारयोः अभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः ॥९॥

vyutthāna-nirodha-saṃskārayoḥ abhibhava-prādurbhāvau nirodha-kṣaṇa-citta-anvayaḥ nirodha-pariṇāmaḥ ||9||

The disappearance of the tendency of rising up
is the appearance of the tendency of containment;
connective moments of containment in the psyche
is the transformation to containment.

Sūtra 10:

तस्य प्रशान्तवाहिता संस्कारत् ॥१०॥

tasya praśānta-vāhitā saṃskārāt ||10||

Of this tendency a serene flow.

Sūtra 11:

सर्वार्थताएकाग्रातयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ॥११॥

sarva-arthatā-ekāgratayoḥ kṣaya-udayau cittasya samādhi-pariṇāmaḥ ||11||

Transformation to integration is a diminishing of all objects
and arising of one pointedness in the psyche.

Sūtra 12:

ततः पुनः शातोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ॥१२॥

tataḥ punaḥ śānta-uditau tulya-pratyayau cittasya-ekāgratā-pariṇāmaḥ ||12||

Again from that transformation of one-pointedness in the psyche,
sameness of quiescent and uprisen psychic activities.

Sūtra 13:

एतेन भूतेन्द्रियेषु धर्मलक्षणावस्था परिणामा व्याख्याताः ॥१३॥

etena bhūta-indriyeṣu dharma-lakṣaṇa-avasthā-pariṇāmā-vyākhyātāḥ ||13||

By this transformation,
are the essential qualities, characteristics
and state in the elements and senses explained.

Sūtra 14:

शानोदिताव्यपदेश्यधर्मानुपाती धर्मी ॥१४॥

śānta-udita-avyapadeśya-dharma-anupātī dharmī ||14||

The substratum corresponds to the past, uprisen
and undetermined essential qualities.

Sūtra 15:

क्रमान्यत्वं परिणामान्यतेवे हेतुः ॥१५॥

krama-anyatvaṃ pariṇāma-anyatve hetuḥ ||15||

Another sequence is the cause of another transformation.

Sūtra 16:

परिणामत्रयसंयमाततीतानागतज्ञानम् ॥१६॥

pariṇāma-traya-saṃyamāt-atīta-anāgata-jñānam ||16||

Complete restraint on the three transformations,
knowledge of past and yet to come.

Sūtra 17:

शब्दार्थप्रत्ययामामितरेतराध्यासात्संकरः तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ॥१७॥

śabda-artha-pratyayānām-itaretara-adhyāsāt-saṃkaraḥ tat-pravibhāga-saṃyamāt-sarva-bhūta-rūta-jñānam ||17||

Overlapping, one with the other,
words, purpose, psychic activity, completely mixed;
complete restraint on separation of that,
knowledge of the cry of all beings.

Sūtra 18:

संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम् ॥१८॥

saṃskāra-sākṣāt-karaṇāt-pūrva-jāti-jñānam ||18||

Effecting directly seeing tendencies,
knowledge of previous existences.

Sūtra 19:

प्रत्ययस्य परचित्तज्ञानम् ॥१९॥

pratyasya para-citta-jñānam ||19||

Of psychic activity, knowledge of others psyche.

Sūtra 20:

न च तत् सालम्बनं तस्याविषयीभूतत्वात् ॥२०॥

na ca tat-sa-ālambanaṃ tasya-aviṣayī-bhūtatvāt ||20||

And not that supporting, its being-ness not an object.

Sūtra 21:

कायरूपसंयमात् तत्ग्राह्यशक्तिस्तम्भे चक्षुः प्रकाशासंप्रयोगेऽन्तर्धानम् ॥२१॥

kāya-rūpa-saṃyamāt-tat-grāhya-śakti-stambhe cakṣuḥ prakāśa-asaṃprayoge-antar-dhānam ||21||

From complete restraint on form of body dissappearance;
that suspension of the power of what is to be grasped
is disengagement of the eye and light.

Sūtra 22:

सोपक्रमं निरुपक्रमं च कर्म तत्संयमातपरान्तज्ञानम् अरिष्टेभ्यो वा ॥२२॥

sa-upa-kramaṃ nirupa-kramaṃ ca karma tat-saṃyamāt-aparānta-jñānam-ariṣṭebhyaḥvā ||22||

Actions are near sequence or non-forming sequence;
complete restraint on that or portents,
knowledge of ultimate end.

Sūtra 23:

मैत्र्यदिषु बलानि ॥२३॥

maitrī-ādiṣu balāni ||23||

Friendliness and the rest, strengths.

Sūtra 24:

बलेषु हस्तिबलादीनी ॥२४॥

baleṣu hasti-bala-ādīni ||24||

On strengths, elephant strength and so forth.

Sūtra 25:

प्रवृत्त्यालोकन्यासात् सूक्ष्माव्यावहितविप्रकृष्टज्ञानम् ॥२५॥

pravṛtti-āloka-nyāsāt-sūkṣma-vyavahita-viprakṛṣṭa-jñānam ||25||

Placing the splendour of finer cognition,
knowledge of subtle, concealed and distant.

Sūtra 26:

भुवज्ञानं सूर्ये संयमात् ॥२६॥

bhuvana-jñānaṃ sūrye saṃyamāt ||26||

Complete restraint on the sun, knowledge of the world.

Sūtra 27:

चन्द्रे तारव्यूहज्ञानम् ॥२७॥

candre tārā-vyūha-jñānam ||27||

Knowledge of arrangement of stars from the moon.

Sūtra 28:

ध्रुवे तद्गतिज्ञानम् ॥२८॥

dhruve tat-gati-jñānam ||28||

On pole star, knowledge of motion of that.

Sūtra 29:

नाभिचक्रे कायव्यूहज्ञानम् ॥२९॥

nābhi-cakre kāya-vyūha-jñānam ||29||

On the navel wheel, knowledge of the arrangement of the body.

Sūtra 30:

कन्ठकूपे क्षुत्पिपासा निवृत्तिः ॥३०॥

kaṇṭha-kūpe kṣut-pipāsā-nivṛttiḥ ||30||

On throat well, hunger, thirst cessation.

Sūtra 31:

कूर्मनाड्यां स्थैर्यम् ॥३१॥

kūrma-nāḍyāṃ sthairyam ||31||

On tortoise channel, steadfastness.

Sūtra 32:

मूर्धज्योतिषि सिद्धदर्शनम् ॥३२॥

mūrdha-jyotiṣi siddha-darśanam ||32||

On the light in the crown of the head, seeing accomplished ones.

Sūtra 33:

प्रातिभाद्वा सर्वम् ॥३३॥

prātibhāt-vā sarvam ||33||

Or, from intuitive knowledge, all.

Sūtra 34:

ह्र्डये चित्तसंवित् ॥३४॥

hṛdaye citta-saṃvit ||34||

On the heart, an understanding of the psyche.

Sūtra 35:

सत्त्वपुरुषायोः अत्यन्तासंकीर्णयोः प्रत्ययाविशेषोभोगः परार्थत्वात्स्वार्थसंयमात् पुरुषज्ञानम् ॥३५॥

sattva-puruṣayoḥ atyanta-asaṃkīrṇayoḥ pratyaya-aviśeṣaḥ bhogaḥ para-arthatvāt sva-artha-saṃyamāt-puruṣa-jñānam ||35||

Clarity and animating principle, absolutely unblended;
worldly experience is indistinct psychic activities;
complete restraint on purpose due to other and on own purpose,
knowing of the animating principle.

Sūtra 36:

ततः प्रातिभस्रावाणवेदनादर्शास्वादवार्ता जायन्ते ॥३६॥

tataḥ prātibha-śrāvaṇa-vedana-ādarśa-āsvāda-vārtāḥ jāyante ||36||

From that are born intuitive hearing, touching, seeing, tasting, smelling.

Sūtra 37:

ते समाधवुपसर्गाव्युत्थाने सिद्धयः ॥३७॥

te samādhau-upasargāḥ vyutthāne siddhayaḥ ||37||

These impediments to integration, accomplishments to turned outwards.

Sūtra 38:

बद्न्हकारणशैथिल्यात् प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः ॥३८॥

bandha-kāraṇa-śaithilyāt-pracāra-saṃvedanāt-ca cittasya para-śarīra-āveśaḥ ||38||

Relaxation of the cause for binding and experience of maifestation,
the psyche entering other body.

Sūtra 39:

उदानजयाअत् जलपण्खकण्टकादिष्वसङ्गोऽत्क्रान्तिश्च ॥३९॥

udāna-jayāt-jala-paṅka-kaṇṭaka-ādiṣu-asaṅgaḥ ukrāntiḥ ca ||39||

From mastery of the upward breath,
a going above and non-association with water, mud, thorns and so forth.

Sūtra 40:

समानजयाज्ज्वलनम् ॥४०॥

samāna-jayāt jvalanam ||40||

From mastery of the middle breath, glow.

Sūtra 41:

श्रोत्राकाशयोः संबन्धसंयमात् दिव्यं श्रोत्रम् ॥४१॥

śrotra-ākāśayoḥ saṃbandha-saṃyamāt-divyaṃ śrotram ||41||

From complete restraint of connection between ear and space;
divine hearing.

Sūtra 42:

कायाकाशयोः संबन्धसंयमात् लघुतूलसमापत्तेश्चाकाश गमनम् ॥४२॥

kāya-ākāśayoḥ saṃbandha-saṃyamāt-laghu-tūla-samāpatteḥ ca-ākāśa-gamanam ||42||

From complete restraint of relationship of body and space
and unity with lightness and cotton,
travel through space.

Sūtra 43:

बहिरकल्पिता वृत्तिः महाविदेहा ततः प्रकाशावरणक्षयः ॥४३॥

bahiḥ akalpitā vṛttiḥ mahā-videhā tataḥ prakāśa-āvaraṇa-kṣayaḥ ||43||

External non-imaginary fluctuation is the great discarnate,
hence the covering of the light diminishes.

Sūtra 44:

स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमात् भूतजयः ॥४४॥

sthūla-svarūpa-sūkṣma-anvaya-arthavattva-saṃyamāt-bhūta-jayaḥ ||44||

From complete restraint
grossness, own character, subtlety, connection, significance;
mastery of elements.

Sūtra 45:

ततोऽणिमादिप्रादुर्भावः कायसंपत् तद्धरानभिघात्श्च ॥४५॥

tataḥ aṇima-ādi-prādurbhāvaḥ kāya-saṃpat-tat-dharma-anabhigātaḥ ca ||45||

From that appearance of minuteness and so forth,
bodily perfection and not troubled by its essential qualities.

Sūtra 46:

रूपलावण्यबलवज्रसंहननत्वानि कायसंपत् ॥४६॥

rūpa-lāvaṇya-bala-vajra-saṃhananatvāni kāya-saṃpat ||46||

Perfection of the body, graceful form, strength, adamantine robustness.

Sūtra 47:

ग्रहणस्वरूपास्मितावयार्थवत्त्वसंयमातिन्द्रियजयः ॥४७॥

grahaṇa-svarūpa-asmitā-anvaya-arthavattva-saṃyamāt-indriya-jayaḥ ||47||

From complete restraint on
the process of grasping, own character,
sense of ‘I’ am-ness, connection, significance;
mastery of senses.

Sūtra 48:

ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ॥४८॥

tataḥ manaḥ javitvaṃ vikaraṇa-bhāvaḥ pradhāna-jayaḥ ca ||48||

From that fleetness of mind,
becoming without instruments
and mastery over unevolved matter.

Sūtra 49:

सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च ॥४९॥

sattva-puruṣa-anyatā-khyāti-mātrasya sarva-bhāva-adhiṣṭhātṛtvaṃ sarva-jñātṛtvaṃ ca ||49||

Only recognition of difference of clarity and animating principle;
all becoming omnipotence and knowingness.

Sūtra 50:

तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ॥५०॥

tat-vairāgyāt-api doṣa-bīja-kṣaye kaivalyam ||50||

Dispassion towards that,
also diminishes seed defect;
abstraction.

Sūtra 51:

स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥५१॥

sthāni-upanimantraṇe saṅga-smaya-akaraṇaṃ punaḥ aniṣṭa-prasaṅgāt ||51||

When invitation from high position,
not effecting association and conceit,
again towards unwanted association.

Sūtra 52:

क्षणतत्क्रमयोः संयमात् विवेकजंज्ञानम् ॥५२॥

kṣaṇa-tat-kramayoḥ samyamāt-viveka-jaṃ jñānam ||52||

From complete restraint on moment and sequence;
that knowing born of discrimination.

Sūtra 53:

जातिलक्षणदेशैः अन्यतानवच्छेदात् तुल्ययोः ततः प्रतिपत्तिः ॥५३॥

jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt-tulyayoḥ tataḥ pratipattiḥ ||53||

From that ascertainment of sameness,
not separated by difference, existence, characteristics, place.

Sūtra 54:

तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम् ॥५४॥

tārakaṃ sarva-viṣayaṃ sarvathā-viṣayam-akramaṃ ca-iti viveka-jaṃ jñānam ||54||

Thus knowing born of discrimination,
liberating all objects, objects in every way and non-sequential.

Sūtra 55:

सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम् ॥५५॥

sattva-puruṣayoḥ śuddhi-sāmye kaivalyam ||55||

Equality of purity,
in clarity and animating principle,
is abstraction.

Closing Verse:

इति पतञ्जल योग दर्षने विभूतिपादः

iti pātañjala yoga darśane vibhūti-pādaḥ

Thus Patañjali’s view of Yoga in the section on Special Manifestation.

Chapter 4 Title:

कैवल्यपादः

kaivalya-pādaḥ

The Chapter on Abstraction.

Sūtra 1:

जन्मौषधिमन्त्रतपः समाधिजाः सिद्धयः ॥१॥

janma-oṣadhi-mantra-tapaḥ samādhi-jāḥ siddhayaḥ ||1||

Accomplishments arise from
birth, blessed herbs, sacred formulae, self-discipline and integration.

Sūtra 2:

जात्यन्तरपरिणामःप्रकृत्यापूरात्॥२॥

jāti-antara-pariṇāmaḥ prakṛti-āpūrāt ||2||

The transformation into other existences
is due to the flow in the process of matter.

Sūtra 3:

निमित्तमप्रयोजकं प्रकृतीनांवरणभेदस्तु ततः क्षेत्रिकवत् ॥३॥

nimittam-aprayojakaṃ prakṛtīnāṃ varaṇa-bhedaḥ tu tataḥ kṣetrikavat ||3||

The instrumental cause is not the initiator of the process of matter,
but divides the surrounding, hence like a farmer.

Sūtra 4:

निर्माणचित्तान्यस्मितामात्रात् ॥४॥

nirmāṇa-cittāni-asmitā-mātrāt ||4||

Psyches are created only from the sense of ‘I’ am-ness.

Sūtra 5:

प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् ॥५॥

pravṛtti-bhede prayojakaṃ cittam-ekam-anekeṣām ||5||

Although division in finer cognition,
one psyche is the initiator of many.

Sūtra 6:

तत्र ध्यानजमनाशयम् ॥६॥

tatra dhyāna-jam-anāśayam ||6||

Of these,
what is born from meditation is without seeds.

Sūtra 7:

कर्माशुक्लाकृष्णं योगिनः त्रिविधमितरेषाम् ॥७॥

karma-aśukla-akṛṣṇaṃ yoginaḥ trividham-itareṣām ||7||

The actions of one who has Yoga
are neither white nor black,
of others it is three fold.

Sūtra 8:

ततः तद्विपाकानुग्णानामेवाभिव्यक्तिः वासनानाम् ॥८॥

tataḥ tat-vipāka-anuguṇānām-eva-abhivyaktiḥ vāsanānām ||8||

From that,
indeed the manifestation of latent impressions
that have similar qualities to the result.

Sūtra 9:

जाति देश काल व्यवहितानामप्यान्तर्यां स्मृतिसंस्कारयोः एकरूपत्वात् ॥९॥

jāti-deṣa-kāla-vyavahitānām-api-ānantaryaṃ smṛti-saṃskārayoḥ eka-rūpatvāt ||9||

Even though separated by existence, place and time,
there is a succession because memory and tendencies
are of one form.

Sūtra 10:

तासामनादित्वं चाशिषो नित्यत्वात् ॥१०॥

tāsām-anāditvaṃ cā-āśiṣaḥ nityatvāt ||10||

And the beginninglessness of these
is due to the eternality of primordial desire.

Sūtra 11:

हेतुफलाश्रयालम्बनैः संगृहीतत्वातेषामभावेतदभावः ॥११॥

hetu-phala-āśraya-ālambanaiḥ saṃgṛhītatvād-eṣām-abhāve tat-abhāvaḥ ||11||

Held together by cause, fruit, correspondence, support,
the non-appearance of these, the non-appearance of that.

Sūtra 12:

अतीतानागतं स्वरूपतोऽस्तिअध्वभेदाद् धर्माणाम् ॥१२॥

atīta-anāgataṃ svarūpataḥ asti-adhva-bhedāt-dharmāṇām ||12||

In their own character, past and yet to come exists
due to divisions in the way of nature.

Sūtra 13:

ते व्यक्तसूक्ष्माः गुणात्मानः ॥१३॥

te vyakta-sūkṣmāḥ guṇa-ātmānaḥ ||13||

These attributes of nature have visible and subtle essences.

Sūtra 14:

परिणामैकत्वात् वस्तुतत्त्वम् ॥१४॥

pariṇāma-ekatvāt-vastu-tattvam ||14||

From the uniqueness of transformation,
the thatness of a substance.

Sūtra 15:

वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥१५॥

vastu-sāmye citta-bhedāt tayoḥ vibhaktaḥ panthāḥ ||15||

The sameness of substance,
the divisions of psyche,
separate paths of both.

Sūtra 16:

न चैकचित्ततन्त्रं चेद्वस्तु तदप्रमाणकं तदा किं स्यात् ॥१६॥

na ca-eka-citta-tantraṃ cet-vastu tat-apramāṇakaṃ tadā kiṃ syãt ||16||

And substance not dependent on one psyche,
if so then how could this be when not perceivable?

Sūtra 17:

तदुपरागापेक्षित्वात् चित्तस्य वस्तुज्ञाताज्ञातं ॥१७॥

tat-uparāga-apekṣitvāt-cittasya vastu jñāta-ajñātam ||17||

That expectation which colours the psyche,
a substance may be known or not known.

Sūtra 18:

सदाज्ञाताः चित्तव्र्त्तयः तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥१८॥

sadā jñātāḥ citta-vṛttayaḥ tat-prabhoḥ puruṣasya-apariṇāmitvāt ||18||

The fluctuations of the psyche always known
due to the non-transformation of the master,
that animating principle.

Sūtra 19:

न तत्स्वाभासं दृश्यत्वात् ॥१९॥

na tat-svā-bhāsaṃ dṛśyatvāt ||19||

That, not own luminosity,
due to the quality of the seen.

Sūtra 20:

एक समये चोभयानवधारणम् ॥२०॥

eka-samaye ca-ubhaya-anavadhāraṇam ||20||

And both not ascertained at one juncture.

Sūtra 21:

चित्तान्तर दृश्ये बुद्धिबुद्धेः अतिप्रसङ्गः स्मृतिसंकरश्च ॥२१॥

citta-antara-dṛśye buddhi-buddheḥ atiprasaṅgaḥ smṛti-saṃkaraḥ ca ||21||

One psyche seen by another
is an infinite coming together of comprehension with comprehension
and remembrance completely mixed.

Sūtra 22:

चितेरप्रतिसंक्रमायाः तदाकारापत्तौ स्वबुद्धि संवेदनम् ॥२२॥

citeḥ apratisaṃkramāyāḥ tat-ākāra-āpattau sva-buddhi-saṃvedanam ||22||

Entering that appearance of non-changing awareness,
is experience of own comprehension.

Sūtra 23:

द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् ॥२३॥

draṣṭṛ-dṛṣya-uparaktaṃ cittaṃ sarva-artham ||23||

The all purpose psyche is coloured by the seer and the seen.

Sūtra 24:

तदसङ्ख्येय वासनाभिः चित्रमपि परार्थम् संहत्यकारित्वात् ॥२४॥

tat-asaṃkhyeya-vāsanābhiḥ citram-api para-arthaṃ saṃhatya-kāritvāt ||24||

That, speckled with innumerable latent impressions,
also having quality of activity combined for a higher purpose.

Sūtra 25:

विशेषदर्शिनः आत्मभावभावनानिवृत्तिः ॥२५॥

viśeṣa-darśinaḥ ātma-bhāva-bhāvanā-nivṛttiḥ ||25||

One who has seen the distinction,
cessation of directing one’s thoughts to becoming the essence.

Sūtra 26:

तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् ॥२६॥

tadā viveka-nimnaṃ kaivalya-prāgbhāraṃ cittam ||26||

Then, inclined towards discrimination,
the psyche has a propensity for abstraction.

Sūtra 27:

तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ॥२७॥

tat-chidreṣu pratyaya-antarāṇi saṃskārebhyaḥ ||27||

In the breaks between that,
other psychic activity,
due to tendencies.

Sūtra 28:

हानमेषां क्लेशवदुक्तम् ॥२८॥

hānaṃ eṣāṃ kleśavat-uktam ||28||

It is said the giving up of these
is as for the afflictions.

Sūtra 29:

प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेः धर्ममेघस्समाधिः ॥२९॥

prasaṃkhyāne-api-akusīdasya sarvathā viveka-khyāteḥ dharma-meghaḥ samādhiḥ ||29||

Even disinterested in gaining omniscience,
recognition of discrimination at all times
is integration of cloud pouring integrity.

Sūtra 30:

ततः क्लेशकर्मनिवृत्तिः ॥३०॥

tataḥ kleśa-karma-nivṛttiḥ ||30||

From that,
cessation of afflicted action.

Sūtra 31:

तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्यात् ज्ञेयमल्पम् ॥३१॥

tadā sarva-āvaraṇa-mala-apetasya jñānasya-ānantyāt-jñeyam-alpam ||31||

Then, free from all dust,
little to be known, due to
the endlessness of knowing.

Sūtra 32:

ततः कृतार्थानं परिणामक्रमसमाप्तिर्गुणानाम् ॥३२॥

tataḥ kṛta-arthānāṃ pariṇāma-krama-samāptiḥ guṇānām ||32||

From that the purposes of the attributes of nature is done,
the sequence of transformation is concluded.

Sūtra 33:

क्षणप्रतियोगी परिणामापरान्त निर्ग्राह्यः क्रमः ॥३३॥

kṣaṇa-pratiyogī pariṇāma-aparānta nirgrāhyaḥ kramaḥ ||33||

The moment corresponding to the sequence
is permanently grasped when transformation ends.

Sūtra 34:

पुरुषार्थशून्यानां गुणानांप्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति ॥३४॥

puruṣa-artha-śūnyānāṃ guṇānāṃ prati-prasavaḥ kaivalyaṃ svarūpa-pratiṣṭhā vā citi-śaktiḥ iti ||34||

Thus the attributes of nature, empty of purpose,
going back to their origin is abstraction or,
foundation in the own character of the animating principle
is the power of awareness.

Closing Verse:

इति पतञ्जल योग दर्षने कैवल्यपादः

iti pātañjala yoga darśane kaivalya-pādaḥ

Thus Patañjali’s view of Yoga in the chapter on Abstraction.

Centre for Yoga Studies

The Art of Personal Sādhana

Yoga Sūtra of Patañjali