कैवल्यपादः
kaivalya-pādaḥ
The Chapter on Abstraction.
read moreYoga Sūtra of Patañjali
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.
read moreSūtra 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.
read moreSūtra 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.
read moreSūtra 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.
read moreSūtra 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.
read more