YOGA SUTRAS

SAMADHI PADA

BOOK I

AUM atha yoganushasanam

1. OM. Now begins instruction in yoga. (1)

yogash chitta-vritti-nirodhah

2. Yoga is the restraint of the modifications of the mind. (2)

tada drashtuh svarupe ‘vasthanam

3. Then the Seer is established in his own essential nature. (3)

vritti-sarupyam itaratra

4. Otherwise, there is self-identification with the mental modifications. (4)

vrittayah panchatayyah klishtaklishtah

5. The mental modifications are fivefold and are painful or pleasurable. (5)

pramana-viparyaya-vikalpa-nidra-smritayah

6. These are correct cognition, misconception, fantasy, sleep and memory. (6)

pratyakshanumanagamah pramanani

7. Correct cognition is based on direct perception, valid inference and verbal testimony. (7)

viparyayo mithya-jnanam atad-rupa-pratishtham

8. Misconception is illusory knowledge based upon what is other than itself. (8)

shabda-jnananupati-vastu-shunyo vikalpah

9. Fantasy, empty of substance, is engendered by words and concepts. (9)

abhava-pratyayalambana vrittir nidra

10. Sleep is the modification engendered by the abeyance and absence of mental contents. (10)

anubhuta-vishayasanpramosha smritih

11. Memory is the not letting go of an object or image of subjective experience. (11)

abhyasa-vairagyabhyam tan-nirodhah

12. The restraint of these mental modifications comes from assiduous practice (abhyasa) and through dispassionate detachment (vairagya). (12)

tatra sthitau yatno ‘bhyasah

13. Practice (abhyasa) is the continuous effort to abide in a steady state. (13)

sa tu dirgha-kala-nairantarya-satkarasevito dridha-bhumih

14. This is indeed firmly grounded when it is persistently exercised for a long time, without interruption, and with earnest, reverential attention and devotion. (14)

drishtanushravika-vishaya-vitrishnasya vashikara-sanjna vairagyam

15. Dispassionate detachment (vairagya) is the consciousness of perfect mastery in one who has ceased to crave for objects, seen or unseen. (15)

tat param purusha-khyater guna-vaitrishnayam

16. That is the supreme dispassion when there is cessation of all craving for the attributes (gunas), owing to discernment of the Self (purusha). (16)

vitarka-vicharanandasmitanugamat sanprajnatah

17. Cognitive contemplation is accompanied by reasoning, deliberation, bliss and the awareness of pure being (asmita). (17)

virama-pratyayabhyasa-purvah sanskara-shesho ‘nyah

18. Another sort of contemplation comes through the previous practice, the cessation of all mental contents, residual potencies alone remaining. (18)

bhava-pratyayo videha-prakritilayanam

19. It is caused by phenomenal existence in the case of the disembodied and of those absorbed into Nature (prakriti). (19)

shraddha-virya-smriti-samadhi-prajnapurvaka itaresham

20. In the case of others, it is preceded by faith (shraddha), energy (virya), attentiveness (smriti), and the intellectual insight (prajna) needed for meditative absorption (samadhi). (20) (20)

tivra-sanveganam asannah

21. It is close at hand for those with vehement intensity. (21)

mridu-madhyadhimatratvat tato ‘pi visheshah

22. There is also a further differentiation — mild, moderate and intense. (22)

ishvara-pranidhanad va

23. Or by devoted self-surrender to the Lord. (23)

klesha-karma-vipakashayair aparamrishtah purushavishesha ishvarah

24. Ishvara is a distinct spirit (purusha), untouched by troubles, actions and their results, and latent impressions. (24)

tatra niratishayam sarvajna-bijam

25. In Ishvara the seed of omniscience becomes infinite. (25)

sa purvesham api guruh kalenanavachchedat

26. Ishvara is the preceptor even of the Ancients, for He is not fettered by time. (26)

tasya vachakah pranavah

27. His designation is OM. (27)

tajjapas tad-artha-bhavanam

28. Let there be constant chanting of OM and meditation on its meaning. (28)

tatah pratyak-chetanadhigamo ‘py antaraya-bhavash cha

29. From that comes the turning inward of consciousness and the removal of hindrances. (29)

vyadhi-styana-sanshaya-pramadalasyavirati-bhranti- darshanalabdhabhumikatvanavasthitatvani chitta-vikshepas te ‘ntarayah

30. The hindrances which cause mental distractions are disease, dullness, doubt, heedlessness, indolence, addiction to sense-objects, distorted perception, failure to find a footing and instability in any state. (30)

duhkha-daurmanasyangamejayatva-shvasa-prashrasa vikshepa-sahabhuvah

31. These distractions are accompanied by sorrow, depression, bodily restlessness and spasmodic breathing. (31)

tat-pratishedhartham eka-tattvabhyasah

32. To check these, there should be constant practice of one truth or principle (eka-tattva). (32)

maitri-karuna-muditopekshanam sukha-duhkha-punyapunya-vishayanam bhavanatash chitta-prasadanam

33. The mind becomes purified through the practice of friendliness, compassion, gladness and indifference respectively towards happiness, sorrow, virtue and vice, (33)

prachchardana-vidharanabhyam va pranasya

34. Or by expulsion and retention of breath (prana). (34)

vishayavati va pravrittir utpanna manasah sthiti-nibandhani

35. The awakening of subtle sensory vision can hold the mind in a state of steadiness, (35)

vishoka va jyotishmati

36. Or a state of serene luminosity, (36)

vita-raga-vishayam va chittam

37. Or the mind is fixed on one free from craving, (37)

svapna-nidra-jnanalambanam va

38. Or by dwelling on insights gained in dreams and dreamless sleep, (38)

yathabhimata-dhyanad va

39. Or by meditating on that which is deeply desired. (39)

paramanu-parama-mahattvanto ‘sya vashikarah

40. Thus, his mastery extends from the minutest atom to the ultimate infinitude. (40)

kshina-vritter abhijatasyeva maner grahitri-grahana-grahyeshu tatstha-tadanjanata samapattih

41. When the modifications of the mind vanish, it becomes like a transparent crystal, attaining the power of transformation (samapatti), taking on the colour of what it rests on, whether it be the cognizer, the cognized or the act of cognition. (41)

tatra shabdartha-jnana-vikalpaih sankirna savitarka

42. Whenever the construction of words and meanings is confused and uncertain, the mind wavers in a polemical and chaotic state (sankirna savitarka). (42)

smriti-parishuddhau svarupa-shunyevartha-matra-nirbhasa nirvitarka

43. When the memory is purified, when the mind is void of its own form, it is luminous with true knowledge of its sole object, attaining to an unclouded state (nirvitarka). (43)

etayaiva savichara nirvichara cha sukshma-vishaya vyakhyata

44. Also, by this process, the deliberative and non-deliberative states concerning subtle elements (sukshma-vishaya) are explained. (44)

sukshma-vishayatvam chalinga-paryavasanam

45. And the subtle elements extend up to the noumenal, primordial and undifferentiated (alinga). (45)

ta eva sabijah samadhih

46. They are only the basis of meditation with its seed. (46)

vichara-vaisharadye ‘dhyatma-prasadah

47. On attaining the utmost purity of the non-deliberative state, there is the dawning of spiritual light, the gracious peace and luminosity of the supreme Self. (47)

ritambhara tatra prajna

48. Therein is direct cognition (prajna), which carries and holds the unalloyed Truth. (48)

shrutanumana-prajnabhyam anya-vishaya vishesharthatvat

49. Direct cognition is essentially different from testimony and inference, owing to its focus upon a specific object, Truth itself. (49)

taj-jah sanskaro ‘nya sanskara-pratibandhi

50. The impress engendered therefrom supersedes all other latent impressions. (50)

tasyapi nirodhe sarva-nirodhan nirbijah samadhih

51. On the stoppage of even that, all else being eliminated, there arises meditation without a seed (nirbijah samadhi). (51)

Yoga Sutras I

YOGA SUTRAS

KRIYA YOGA

BOOK II

tapah-svadhyayeshvara-pranidhanani kriya-yogah

1. Austerity, self-study and devoted self-surrender to the Lord constitute the practice of yoga. (52)

samadhi-bhavanarthah klesha-tanukaranarthash cha

2. This is for the sake of shrinking afflictions and inducing meditative absorption (samadhi). (53)

avidyasmita-raga-dveshabhiniveshah kleshah

3. The afflictions are ignorance, egoism, attachment, aversion and the tenacious clinging to existence. (54)

avidya kshetram uttaresham prasupta-tanu-vichchinnodaranam

4. Ignorance is the originating field for the others, whether they be dormant, tenuous, dispersed or activated. (55)

anityashuchi-duhkhanatmasu nitya-shuchi-sukhatmakhyatir avidya

5. Ignorance is the belief that the impermanent, the impure, the painful, are the permanent, the pure, the pleasurable, that the non-Self is the Self. (56)

drig-darshana-shaktyor ekatmatevasmita

6. Egoism (asmita) is the delusive or apparent identification of the potency of the Seer with the power of sight. (57)

sukhanushayl ragah

7. Attachment accompanies and pursues pleasure. (58)

duhkhanushayi dveshah

8. Aversion accompanies and dwells upon pain. (59)

svarasavahi vidusho ‘pi tatha rudho ‘bhiniveshah

9. The tenacious clinging to existence, sustained by its own energy, is so rooted even in the learned. (60)

te pratiprasava-heyah sukshmah

10. These subtle afflictions can be destroyed by inverse propagation (pratiprasava), involution or reabsorption into their causal origins. (61)

dhyana-heyas tad-vrittayah

11. Their mental modifications are destroyed by deep meditation (dhyana). (62)

klesha-mulah karmashayo drishtadrishta-janma-vedaniyah

12. The mental deposits of karma have their roots in the afflictions (kleshas) and their fruitage in experiences seen in this life, or in a future life now unseen. (63)

sati mule tad-vipako jaty-ayur-bhogah

13. So long as the roots remain, there must be their fructification in the form of class, length of life and the experience of pleasures and pains. (64)

te hlada-paritapa-phalah punyapunya-hetutvat

14. They have joy or sorrow as their fruit, by reason of virtue or vice. (65)

parinama-tapa-sanskara-duhkhair guna-vritti-virodhach cha duhkham eva sarvam vivekinah

15. To the discerning, all is sorrowful owing to the miseries brought by change, anxiety and acquired impressions, and also because of the conflict between the propensities (gunas) of Nature and mental modifications (vritti). (66)

heyam duhkham anagatam

16. The misery which has not yet come must be avoided. (67)

drashtri-drishyayoh sanyogo heya-hetuh

17. The conjunction of the Seer and the seen is the cause of that which is to be avoided. (68)

prakasha-kriya-sthiti-shilam bhutendriyatmakam bhogapavargarthem drishyam

18. Having the properties of luminosity, motion and inertia, the objective world of visible Nature consists of the elements and the sense-organs, all for the sake of experience and emancipation. (69)

visheshavishesha-lingamatralingani gunaparvani

19. The states and stages of the propensities (gunas) are the particularized, the archetypal, the distinctly differentiated, and the signless, irresolvable, undifferentiated. (70)

drashta dristhimatrah shuddho ‘pi pratyayanupashyah

20. The Seer is simply pure vision, and yet, though pure, he perceives ideas seemingly through the mind. (71)

tad-artha eva drishyasyatma

21. The very essence of the visible is that it exists for the sake of the Seer, the Self alone. (72)

kritartham prati nashtam apy anashtam tad-anya-sadharanatvat

22. Although it has vanished for him whose purpose is accomplished, it has not ceased to be for others, owing to its very commonality. (73)

sva-svami-shaktyoh svarupopalabdhi-hetah sanyogah

23. The conjunction of the potencies of the Seer and the seen is the reason for the apprehension of his own form and his experience of the true nature of things seen. (74)

tasya hetur avidya

24. Its effective cause is ignorance. (75)

tad-abhavat sanyogabhavo hanam tad drisheh kaivalyam

25. In its absence, the conjunction disappears, and its avoidance is the real remedy; that is the isolation and liberation, the absolute freedom (kaivalya), of the Seer. (76)

viveka-khyatir aviplava hanopayah

26. Unbroken discriminative cognition is the means of emancipation. (77)

tasya saptadha pranta-bhumih prajna

27. His awakening of perfect cognition is sevenfold, attained in successive stages. (78)

yoganganushthanad ashuddhikshaye jnanadiptir a viveka-khyateh

28. Through the practice of the component parts of yoga, as impurity is gradually destroyed, the light of wisdom shines forth, leading to discriminative cognition of Reality. (79)

yama-niyamasana-pranayama-pratyahara-dharana-dhyana-samadhyayo ‘shtavangani

29. Restraint (yama), binding observance (niyama), posture (asana), regulation of breath (pranayama), abstraction and sense-withdrawal (pratyahara), concentration (dharana), contemplation (dhyana) and perfect meditative absorption (samadhi) are the eight limbs of yoga. (80)

tatra ahimsa-satyasteya-brahmacharyaparigraha yamah

30. Of these, non-violence (ahimsa), truthfulness (satya), non-stealing (asteya), continence (brahmacharya) and non-possessiveness (aparigraha) are the five forms of restraint (yamas). (81)

ete jati-desha-kala-samayanavachchimah sarvabhauma mahavratam

31. These are not conditioned or qualified by class or country, time or circumstance, and apply to all spheres and stages, thus constituting the Great Vow. (82)

shaucha-santosha-tapah-svadhyayeshvara-pranidhanani niyamah

32. Purity, contentment, austerity, self-study and devoted self-surrender to the Lord are the five observances (niyamas). (83)

vitarka badhane pratipaksha bhavanam

33. When the mind is oppressed by perverse thoughts, it must summon and sustain their opposites. (84)

vitarka himsadayah krita-karitanumodita lobha-krodha-moha-purvaka mridu-madhyadhimatra duhkhajnananantaphala iti pratipaksha-bhavanam

34. Perverse thoughts of a violent and destructive nature, whether enacted, abetted or endorsed, whether induced by avarice, anger or delusion, whether mild, moderately present or intensely indulged, result in endless misery and folly; consequently, their opposites must be nurtured and nourished. (85)

ahimsa-pratishthayam tat-sanniddhau vairatyagah

35. When one is firmly grounded in non-violence (ahimsa), all hostility is given up in one’s presence. (86)

satya-pratishthayam kriya-phalashrayatvam

36. When one is firmly grounded in truth (satya), all acts gestated bear fruit dependably. (87)

asteya-pratishthayam sarva-ratnopasthanam

37. When one is firmly grounded in non-stealing (asteya), all sorts of precious jewels present themselves. (88)

brahmacharya-pratishthayam virya-labhah

38. When one is firmly grounded in celibacy in consciousness and conduct (brahmacharya), one gains vigour, vitality and strength. (89)

aparigraha-sthairye janma-kathanta-sanbodhah

39. When one is established in non-possessiveness (aparigraha), one gains luminous insight in relation to the process and purposes, the meaning and significance, of the succession of births. (90)

shauchat svanga-jugupsa parair asansargah

40. Through internal purity and external purification, one gains bodily protection and freedom from pollution in contacts with others. (91)

sattvashuddhi-saumanasyaikagryendriyajayatma-darshana-yogyatvani cha

41. Through the cleansing of consciousness and purity of motivation, one gains mental serenity, one-pointedness, control of the sense-organs, as well as fitness for soul-vision and direct apprehension of the Self. (92)

santoshad anuttamah sukha-labhah

42. Through joyous contentment, one gains supreme happiness. (93)

kayendriya-siddhir ashuddhi-kshayat tapasah

43. Through the elimination of pollution, the practice of penance (tapas) brings about the perfection of the body and the sense-organs. (94)

svadhyayad ishta-devata-sanprayogah

44. Through self-study comes communion with the chosen deity. (95)

samadhi-siddhir ishvara-pranidhanat

45. Through persevering devotion to the Lord comes perfection in meditative absorption (samadhi). (96)

sthira-sukham asanam

46. The posture must be firm and pleasant. (97)

prayatna-shaithilyananta-samapattibhyam

47. This is gained by release of tension and serene contemplation upon the boundless infinite. (98)

tato dvandvanabhighatah

48. Thus arises freedom from assault by the pairs of opposites. (99)

tasmin sati shvasa-prashvasayor gativichchedah pranayamah

49. When this is attained, there comes pranayama, the regulation of breath, the restraint of inhalation and exhalation. (100)

bahyabhyantara-stambha-vrittir deshakala-sankhyabhih paridrishto dirghasukshmah

50. These modifications are external, internal or wholly suspended; they are regulated according to space, time or number, whether protracted or attenuated. (101)

bahyabhyantara-vishayakshepi chaturthah

51. The fourth modification goes beyond the external-internal range. (102)

tatah kshiyate prakashavaranam

52. Thus is worn away the veil which obscures the light. (103)

dharanasu cha yogyata manasah

53. And thus the mind gains fitness for concentration. (104)

sva-vishayasanprayoge chitta-svarupanukara ivendriyanam pratyaharah

54. Pratyahara, abstraction or dissociation, is the disjoining of the sense-organs from their respective objects, assuming, as it were, the nature of the mind itself. (105)

tatah parama vashyatendriyanam

55. Thence comes supreme control of the senses. (106)

Yoga Sutras II

YOGA SUTRAS

VIBHUTI PADA

BOOK III

desha-bandhash chittasya dharana

1. Dharana, concentration, is the fixing or focussing of consciousness on a particular point or place. (107)

tatra pratyayaikatanata dhyanam

2. Dhyana, meditation, is the continuous, uninterrupted flow of consciousness towards the chosen object. (108)

tad evarthamatra-nirbhasam svarupa-shunyam iva samadhih

3. Samadhi, meditative absorption or ecstasy, arises when the object of meditation shines forth alone, as if emptied of the form of the agent. (109)

trayam ekatra sanyamah

4. The three together constitute sanyama, constraint. (110)

taj-jayat prajnalokah

5. Through mastery of it comes the light of cognitive insight (prajna). (111)

tasya bhumishu viniyogah

6. Its application is by stages. (112)

trayam antarangam purvebhyah

7. The three together are more interior than the preceding. (113)

tad api bahirangam nirbijasya

8. Even these are exterior to seedless samadhi, or soul vision. (114)

vyutthana-nirodha-sanskarayor abhibhava-pradhurbhavan nirodha-kshana-chittanvayo nirodha-parinamah

9. Nirodhaparinama is that mental transformation through restraint wherein the consciousness becomes permeated by that condition which intervenes momentarily between fading impressions and emerging potencies. (115)

tasya prashanta-vahita sanskarat

10. Its flow becomes serene and steady through habituation. (l16)

sarvarthataikagratayoh kshayodayau chittasya samadhi-parinamah

11. Samadhiparinama, meditative transformation, is the dwindling of distractions and the emergence of unitary consciousness or one-pointedness (ekagrata). (117)

tatah punah shantoditau tulya-pratyayau chittasyaikagrata-parinamah

12. Thence again comes ekagrataparinama, the development of one-pointedness, wherein the two states of consciousness, the quiescent or subsided and the active or uprisen, are exactly similar and balanced. (118)

etena bhutendriyeshu dharma-lakshanavastha-parinama vyakhyatah

13. Thus are explained the transformations of intrinsic properties, secondary qualities and states of being in the objective elements and instrumental sense-organs. (119)

shantoditavyapadeshya-dharmanupati dharmi

14. The substratum is that which is common to the properties, whether quiescent, active or unmanifest. (120)

kramanyatvam parinamanyatve hetuh

15. The variation in sequence or succession is the cause of the difference and distinctness in transformation. (121)

parinama-traya-sanyamad atitanagata-jnanam

16. Through sanyama, perfectly concentrated meditative constraint, comes knowledge of past and future. (122)

shabdartha-pratyayanam itaretaradhyasat sankaras tat-pravibhaga-sanyamat sarva-bhuta-ruta-jnanam

17. The sound, the meaning and the idea called up by a word are confounded owing to their indistinct superimposition. Through sanyama on their separation and resolution there comes a cognitive comprehension of the sounds uttered by all sentient beings. (123)

sanskara-sakshatkaranat purva-jatijnanam

18. By bringing latent impressions into consciousness there comes the knowledge of former births. (124)

pratyayasya para-chitta-jnanam

19. Through concentrated perception of mental images comes the knowledge of other minds. (125)

na cha tat salambanam tasyavishayi-bhutatvat

20. The mental supports are not perceived, for that is not the object of observation. (126)

kaya-rupa-sanyamat tad-grahya-shakti-stambhe chakshuh-prakashasanprayoge ‘ntardhanam

21. Through sanyama on the form and colour of the body, by suspending its power of perceptibility and thereby disconnecting the light from the body and the sight of others, there comes the power to make the body invisible. (127)

etena sthabdady antardhanam uktam

22. Thus can also be explained the power of concealment of sound, touch, taste and smell. (128)

sopakramam nirupakramam cha karma tat-sanyamad aparanta-jnanam arishtebhyo va

23. Through sanyama on karma, which is either fast or slow in fruition, active or dormant, one gains knowledge of the time of death and also of omens and portents. (129)

maitry-adishu balani

24. Through sanyama on kindliness (maitri) and similar graces one gains mental, moral and spiritual strength. (130)

baleshu hasti-baladini

25. Through sanyama on various powers one gains the strength of an elephant. (131)

pravritty-aloka-nyasat sukshma-vyavahita-viprakrishta-jnanam

26. Through sanyama on the shining, effulgent light one gains knowledge of the small and subtle, the hidden and veiled, and the remote. (132)

bhavana-jnanam surye sanyamat

27. Through sanyama on the sun there comes knowledge of the solar system, cosmic evolution and involution. (133)

chandre tara-vyuha-jnanam

28. Through sanyama on the moon there comes knowledge concerning the arrangement of stars. (134)

dhruve tad-gati-jnanam

29. Through sanyama on the pole-star comes knowledge of the relative motions and positions of the stars. (135)

nabhi-chakre kaya-vyuha-jnanam

30. Through sanyama on the solar plexus comes knowledge of the structure and organization of the body. (136)

kantha-kupe kshut-pipasa-nivrittih

31. Through sanyama on the pit of the throat there comes cessation of hunger and thirst. (137)

kurma-nadyam sthairyam

32. Through sanyama on the nerve-centre called the ‘tortoise’ duct there comes steadiness. (138)

murdha-jyotishi siddha-darshanam

33. Through sanyama on the light in the head comes the vision of perfected beings. (139)

pratibhad va sarvam

34. Through sanyama on the effulgent light of intuition comes all knowledge. (140)

hridaye chitta-sanvit

35. Through sanyama on the heart comes knowledge of cosmic intellection. (141)

sattva-purushayor atyantasankirnayoh pratyayavishesho bhogah pararthat svartha-sanyamat purusha-jnanam

36. Indulgence in experience is the result of the inability to distinguish between the Self (purusha) and the principle of understanding (sattva), though they are utterly distinct. Self-knowledge results from sanyama on the Self-existent, which is apart from the non-self. (142)

tatah pratibha-shravana-vedanadarshasvada-vartta jayante

37. Thence are produced intuitional, extra-sensory hearing, touch, sight, taste and smell. (143)

te samadhav upasarga vkyutthane siddhayah

38. They are obstacles to meditative absorption (samadhi) but are powerful aids when the mind is turned outwards. (144)

bandha-karana-shaithilyat prachara-sanvedanach cha chittasya para-shariraveshah

39. The mind can enter another’s body through the suspension of the causes of bondage and through knowledge of the mental channels. (145)

udana-jayaj jala-panka-kantakadishvasanga utkrantisth cha

40. Through mastery over the vital energy called udana comes imperviousness to water and mud, thorn and the rest, levitation and victory over death. (146)

samana-jayaj jvalanam

41. Through mastery over the vital energy called samana comes blazing radiance. (147)

shrotrakashayoh sanbandha-sanyamad divyam shrotram

42. Through sanyama on the connection between the ear and the ether (akasha) comes divine hearing. (148)

kayakashayoh sanbandha-sanyamat laghu-tula-samapattesth chakashagamanam

43. Through sanyama on the connection between the body and the ether (akasha) comes lightness like cotton and the attainment of levitation in space. (149)

bahir akalpita vrittir maha-videha tatah prakashavarana-kshayah

44. Mahavideha is the power of invoking the incorporeal state of consciousness which is beyond the intellect and therefore inconceivable. Thus is destroyed the obscuring veil over the light. (150)

sthula-svarupa-sukshmanvayarthavattva-sanyamad bhuta-jayah

45. Through sanyama on gross matter, its essential form, its subtle qualities, its concomitant compounds and molecules and their functions, comes mastery over the elements. (151)

tato ‘nimadi-pradurbhavah kaya-sanpat tad-dharmanabhighatash cha

46. Thence comes the manifestation of the powers of minuteness and the rest, as well as the perfection of the body and the realization of the indestructibility of the elements. (152)

rupa-lavanya-bala-vajra-sanhananatvani kaya-sanpat

47. Perfection of the body consists in beauty, grace, strength and adamantine hardness. (153)

grahana-svarupasmitanvayarthavattva-sanyamad indriya-jayah

48. Mastery over the sense-organs comes through sanyama on their power of apprehension, their real nature, egoism, concomitance and specific functions. (154)

tato manojavitam vikarana-bhavah pradhana-jayash cha

49. Thence comes instantaneous cognition, independent of instruments, and the complete mastery of pradhana, the chief common principle throughout Nature. (155)

sattva-purushanyata-khyati-matrasya sarvabhavadhishthatritvam sarvajnatritvam cha

50. Only through the knowledge of the distinction between the principle of understanding (sattva) and the Self (purusha) comes supremacy over all states of existence and omniscience. (156)

tad-vairagyad api dosha-bija-kshaye kaivalyam

51. Through non-attachment even to that comes the destruction of the seeds of bondage and the state of emancipation (kaivalya). (157)

sthany-upanimantrane sangha-smayakaranam punar anishta-prasangat

52. There must be avoidance of attachment or amazement on encountering celestial beings, owing to the possible recurrence of the undesirable. (158)

kshana-tat-kramayoh sanyamad vivekajam jnanam

53. Through sanyama on indivisible moments and their order of succession comes discriminative knowledge. (159)

jati-lakshana-deshair anyatanavachchedat tulyayos tatah pratipattih

54. Therefrom comes the discernment of two similar events and of things whose distinctness cannot be measured or distinguished by class, property or position. (160)

tarakam sarva-vishayam sarvatha-vishayam akramam cheti vivekajam jnanam

55. Transcendental discriminative knowledge is that which simultaneously encompasses all objects and all possible processes, reaching beyond all endings. (161)

sattva-purushayoh shuddhi-samye kaivalyam

56. Emancipation (kaivalya) is attained when there is equalization of purity between the principle of understanding (sattva) and the Self (purusha). (162)

Yoga Sutras III

YOGA SUTRAS

KAIVALYA PADA

BOOK IV

janmaushadhi-mantra-tapah-samadhijah siddhayah

1. Spiritual powers (siddhis) are inborn and activated by herbs, incantations, austerities or meditative absorption (samadhi). (163)

jaty-antara-parinamah prakrity-apurat

2. Transformation from one species or state of existence into another is made possible through the overflow of natural tendencies and forces. (164)

nimittam aprayojakam prakritinam varanabhedas tu tatah kshetrikavat

3. The instrumental cause does not produce the essential modification or movement of natural tendencies; it merely pierces through obstructions, just like the farmer in the field. (165)

nirmana-chittany asmita-matrat

4. Many minds are produced solely by the power of egoism or selfhood. (166)

pravritti-bhede prayojakam chittam ekam anekesham

5. The one mind is directing many minds in their multiple activities. (167)

tatra dhyanajam anashayam

6. Of these, the mind born of meditation is devoid of mental deposits or latent impressions. (168)

karmashuklakrishnam yoginas trividham itaresham

7. The actions of yogins are neither white nor black, while those of others are of three kinds. (169)

tatas tad-vipakanugunanam evabhivyaktir vasananam

8. From these, only those tendencies are manifested for which the conditions are favourable for fruition. (170)

jati-desha-kala-vyavahitanam apy anantaryam smriti-sanskarayor ekarupatvat

9. Although separated by class, locality and time, there is an immediate succession of memories and tendencies which are identical in form. (171)

tasam anaditvam chashisho nityatvat

10. And there is no temporal beginning for those tendencies, owing to the constant persistence of desire or the will to live. (172)

hetu-phalashrayalambanaih sangrihitatvad esham abhave tad-abhavah

11. As they are bound together by cause and effect, substratum and support, they cease to exist when these disappear. (173)

atitanagatam svarupato ‘sty adhva-bhedad dharmanam

12. The past and the future subsist in their true nature, while the variation in properties is owing to differences of phase and direction. (174)

te vyakta-sukshmah gunatmanah

13. They, whether manifest or unmanifest, are of the nature of gunasor potencies. (175)

parinamaikatvad vastu-tattvam

14. The essential nature of the object consists in the identity and uniqueness of the transformation. (176)

vastu-samye chitta-bhedat tayor vibhaktah panthah

15. Though the object is the same, the cognition is different, owing to the diversity and distinctness of states of being. (177)

na chaika-chitta-tantram vastu tad-apramanakam tada kim syat

16. Nor is an object dependent on one mind. What would become of it when not cognized by that mind? (178)

tad-uparagapekshitvach chittasya vastu jnatajnatam

17. An object is known or not known according as the mind is coloured and attracted by it or not. (179)

sada jnatasth chitta-vrittayas tat-prabhoh purushasyaparinamitvat

18. The modifications of the mind are always known to its master, owing to the immutability of the Self (purusha). (180)

na tat svabhasam drishyatvat

19. Nor is the mind self-luminous, since it can be seen as an object. (181)

eka-samaye chobhayanavadharanam

20. Nor can it be both cognizer and cognized at the same time. (182)

chittantara-drishye buddhi-buddher atiprasangah smriti-sanskarah cha

21. If the mind were to be seen by another within, there would be an endless series of perceiving minds and a commingling of memories. (183)

chiter apratisankramayas tad-akarapattau svabuddhi-sanvedanam

22. Knowledge of its own nature through self-cognition comes when consciousness assumes that form in which it does not move from place to place. (184)

drashtri-drishyoparaktam chittam sarvartham

23. Consciousness, coloured by the Seer and the seen, is all-comprehensive. (185)

tad asankhyeya-vasanabhish chitram api parartham sanhatya-karitvat

24. Though variegated by countless impressions, the mind exists for another (purusha), for it acts in association. (186)

vishesha-darshina atma-bhava-bhavana-vinivrittih

25. For the discerning Seer there is complete cessation of identification of mental states with the consciousness of the Self (atman). (187)

tada hi viveka-nimnam kaivalya-pragbharam chittam

26. Verily, then, the mind becomes serenely bent towards discrimination and is borne onwards towards total emancipation (kaivalya). (188)

tach-chidreshu pratyayantarani sanskarebhyah

27. During intervals other thoughts will arise through the force of former impressions. (189)

hanam esham kleshavad uktam

28. Their removal is like that of the afflictions (kleshas) already mentioned. (190)

prasankhyane ‘py akusidasya sarvatha viveka-khyater dharma-meghah samadhih

29. From constant and continuous discriminative knowledge, without any selfish attachment even towards the highest illumination, comes the meditative absorption (samadhi) known as the rain-cloud of righteousness (dharma-megha). (19l)

tatah klesha-karma-nivrittih

30. Then comes the cessation of afflictions (kleshas) and works (karma). (192)

tada sarvavarana-malapetasya jnanasyanantyaj jneyam alpam

31. Then all veils and stains being removed, his knowledge becoming infinite, little remains to be known. (193)

tatah kritarthanam parinama-krama-samaptir gunanam

32. Then the three gunas having fulfilled their purpose, the process of transformation comes to an end. (194)

kshana-pratiyogi parinamaparanta-nirgrahyah kramah

33. Succession is the uninterrupted sequence of moments and is fully apprehended at the final stage. (195)

purushartha-shunyanam gunanam pratiprasavah kaivalyam svarupa-pratishtha va chiti-shakter iti

34. Emancipation (kaivalya) comes when the gunas, becoming devoid of any motive for action for the Self (purusha), are reabsorbed into latency. In this state the Self (purusha) is established in its own nature, which is the energy of pure consciousness or cosmic ideation. (196)

kaivalya nirvanayoh purnaikyam

35. There is complete identity of emancipation (kaivalya) and supreme peace (nirvana). (197)

kaivalyam dharman dharminah purushasya

36. Emancipation (kaivalya) is the state which subsists in the Self (purusha). (198)

kaivalye akhile vishve purusha-darshanam purushe chakhila vishva-darshanam

37. In the state of emancipation there is the vision of the Self in the entire cosmos and of the cosmos in the Self. (199)

sagunam satchidanandam nirgunam chatatah param tatvam iti

38. Absolute Existence, Consciousness and Bliss constitute the plenitude of the Self, and beyond these is the Attributeless Self. (200)

Yoga Sutras IV