YOGA SUTRA OF PATANJALI

योगेन चित्तस्य, पदेन वाचां
मलं शरीरस्य च वैद्यकेन ।

yogena chittasya, padena vachan
malam sharirasya cha vaidyakena |

योऽपाकरोत् तं प्रवरं मुनीनां
पतञ्जलिं प्राञ्जलिर् आनतोऽस्मि ॥

yo’pakarot tam pravaram muninan
patanjalim pranjalir anato’smi ||

I bow with my hands together to the eminent sage Patañjali, who removed the impurities of the mind through yoga, of speech through grammar, and of the body through medicine.

अथ पतञ्जलयोगसूत्रे समाधिपादः

atha patañjalayogasūtre samādhipādaḥ

Herein from the Yoga Sutras of Patañjali

अथ योगानुशासनम्॥१॥

Atha yogānuśāsanam

Now, instruction in Yoga begins.

योगश्चित्तवृत्तिनिरोधः॥२॥

Yogaścittavṛttinirodhaḥ

Yoga is restraining the thought-streams natural to the mind.

तदा द्रष्टुः स्वरूपेऽवस्थानम्॥३॥

Tadā draṣṭuḥ svarūpe’vasthānam

Then the seer dwells in his own nature.

वृत्तिसारूप्यमितरत्र॥४॥

Vṛttisārūpyamitaratra

Otherwise he is of the same form as the thought-streams

वृत्तयः पञ्चतय्यः क्लिष्टाऽक्लिष्टाश्चः॥५॥

Vṛttayaḥ pañcatayyaḥ kliṣṭāakliṣṭāśca

The thought-streams are five-fold, painful and not painful.

प्रमाणविपर्ययविकल्पनिद्रास्मृतयः॥६॥

Pramāṇaviparyayavikalpanidrāsmṛtayaḥ

Right knowledge, wrong knowledge, fancy, sleep and memory.

प्रत्यक्षानुमानागमाः प्रमाणानि॥७॥

Pratyakṣānumānāgamāḥ pramāṇāni

Right knowledge is inference, tradition and genuine cognition.

विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम्॥८॥

Viparyayo mithyājñānamatadrūpapratiṣṭham

Wrong knowledge is false, illusory, erroneous beliefs or notions.

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः॥९॥

Śabdajñānānupātī vastuśūnyo vikalpaḥ

Fancy is following after word-knowledge empty of substance.

अभावप्रत्ययालम्बना वृत्तिर्निद्रा॥१०॥

Abhāvapratyayālambanā vṛttirnidrā

Deep sleep is the modification of the mind which has for its substratum nothingness.

अनुभूतविषयासम्प्रमोषः स्मृतिः॥११॥

Anubhūtaviṣayāsampramoṣaḥ smṛtiḥ

Memory is not allowing mental impressions to escape.

अभ्यासवैराग्याभ्यां तन्निरोधः॥१२॥

Abhyāsavairāgyābhyāṁ tannirodhaḥ

These thought-streams are controlled by practice and non-attachment.

तत्र स्थितौ यत्नोऽभ्यासः॥१३॥

Tatra sthitau yatno’bhyāsaḥ

Practice is the effort to secure steadiness.

स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः॥१४॥

Sa tu dīrghakālanairantaryasatkārāsevito dṛḍhabhūmiḥ

This practice becomes well-grounded when continued with reverent devotion and without interruption over a long period of time.

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसञ्ज्ञा वैराग्यम्॥१५॥

Dṛṣṭānuśravikaviṣayavitṛṣṇasya vaśīkārasañjñā vairāgyam

Desirelessness towards the seen and the unseen gives the consciousness of mastery.

तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्॥१६॥

Tatparaṁ puruṣakhyāterguṇavaitṛṣṇyam

This is signified by an indifference to the three attributes, due to knowledge of the Indweller.

वितर्कविचारानन्दास्मितारूपानुगमात्सम्प्रज्ञातः॥१७॥

Vitarkavicārānandāsmitārūpānugamātsamprajñātaḥ

Cognitive meditation is accompanied by reasoning, discrimination, bliss and the sense of ‘I am.’

विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः॥१८॥

Virāmapratyayābhyāsapūrvaḥ saṁskāraśeṣo’nyaḥ

There is another meditation which is attained by the practice of alert mental suspension until only subtle impressions remain.

भवप्रत्ययो विदेहप्रकृतिलयानाम्॥१९॥

Bhavapratyayo videhaprakṛtilayānām

For those beings who are formless and for those beings who are merged in unitive consciousness, the world is the cause.

श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्॥२०॥

Śraddhāvīryasmṛtisamādhiprajñāpūrvaka itareṣām

For others, clarity is preceded by faith, energy, memory and equal-minded contemplation.

तीव्रसंवेगानामासन्नः॥२१॥

Tīvrasaṁvegānāmāsannaḥ

Equal-minded contemplation is nearest to those whose desire is most ardent.

मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः॥२२॥

Mṛdumadhyādhimātratvāttato’pi viśeṣaḥ

There is further distinction on account of the mild, moderate or intense means employed.

ईश्वरप्रणिधानाद्वा॥२३॥

Īśvarapraṇidhānādvā

Or by surrender to God.

क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः॥२४॥

Kleśakarmavipākāśayairaparāmṛṣṭaḥ puruṣaviśeṣa īśvaraḥ

God is a particular yet universal in-dweller, untouched by afflictions, actions, impressions and their results.

तत्र निरतिशयं सर्वज्ञबीजम्॥२५॥

Tatra niratiśayaṁ sarvajñabījam

In God, the seed of omniscience is unsurpassed.

पूर्वेषामपि गुरुः कालेनानवच्छेदात्॥२६॥

Pūrveṣāmapi guruḥ kālenānavacchedāt

Not being conditioned by time, God is the teacher of even the ancients.

तस्य वाचकः प्रणवः॥२७॥

Tasya vācakaḥ praṇavaḥ

God’s voice is Om.

तज्जपस्तदर्थभावनम्॥२८॥

Tajjapastadarthabhāvanam

The repetition of Om should be made with an understanding of its meaning.

ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च॥२९॥

Tataḥ pratyakcetanādhigamo’pyantarāyābhāvaśca

From that is gained introspection and also the disappearance of obstacles.

व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वा¬नवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः॥३०॥

Vyādhistyānasaṁśayapramādālasyāviratibhrānti¬darśanā¬labdhabhūmikatvānavasthitatvāni cittavikṣepāste’¬ntarāyāḥ

Disease, inertia, doubt, lack of enthusiasm, laziness, sensuality, mind-wandering, missing the point, instability- these distractions of the mind are the obstacles.

दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः॥३१॥

Duḥkhadaurmanasyāṅgamejayatvaśvāsapraśvāsā vikṣepasahabhuvaḥ

Pain, despair, nervousness, and disordered inspiration and expiration are co-existent with these obstacles

तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः॥३२॥

Tatpratiṣedhārthamekatattvābhyāsaḥ

For the prevention of the obstacles, one truth should be practiced constantly

मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्॥३३॥

Maitrīkaruṇāmuditopekṣāṇāṁ sukhaduḥkhapuṇyāpuṇyaviṣayāṇāṁ bhāvanātaścittaprasādanam

By cultivating friendliness towards happiness and compassion towards misery, gladness towards virtue and indifference towards vice, the mind becomes pure.

प्रच्छर्दनविधारणाभ्यां वा प्राणस्य॥३४॥

Pracchardanavidhāraṇābhyāṁ vā prāṇasya

Optionally, mental equanimity may be gained by the even expulsion and retention of energy.

विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी॥३५॥

Viṣayavatī vā pravṛttirutpannā manasaḥ sthitinibandhinī

Or activity of the higher senses causes mental steadiness.

विशोका वा ज्योतिष्मती॥३६॥

Viśokā vā jyotiṣmatī

Or the state of sorrowless Light.

वीतरागविषयं वा चित्तम्॥३७॥

Vītarāgaviṣayaṁ vā cittam

Or the mind taking as an object of concentration those who are freed of compulsion.

स्वप्ननिद्राज्ञानालम्बनं वा॥३८॥

Svapnanidrājñānālambanaṁ vā

Or depending on the knowledge of dreams and sleep.

यथाभिमतध्यानाद्वा॥३९॥

Yathābhimatadhyānādvā

Or by meditation as desired.

परमाणुपरममहत्त्वान्तोऽस्य वशीकारः॥४०॥

Paramāṇuparamamahattvānto’sya vaśīkāraḥ

The mastery of one in Union extends from the finest atomic particle to the greatest infinity.

क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः॥४१॥

Kṣīṇavṛtterabhijātasyeva maṇergrahītṛgrahaṇagrāhyeṣu tatsthatadañjanatā samāpattiḥ

When the agitations of the mind are under control, the mind becomes like a transparent crystal and has the power of becoming whatever form is presented. knower, act of knowing, or what is known.

शब्दार्थज्ञानविकल्पैः सङ्कीर्णा सवितर्का समापत्तिः॥४२॥

Śabdārthajñānavikalpaiḥ saṅkīrṇā savitarkā samāpattiḥ

The argumentative condition is the confused mixing of the word, its right meaning, and knowledge.

स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का॥४३॥

Smṛtipariśuddhau svarūpaśūnyevārthamātranirbhāsā nirvitarkā

When the memory is purified and the mind shines forth as the object alone, it is called non-argumentative.

एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता॥४४॥

Etayaiva savicārā nirvicārā ca sūkṣmaviṣayā vyākhyātā

In this way the meditative and the ultra-meditative having the subtle for their objects are also described.

सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम्॥४५॥

Sūkṣmaviṣayatvaṁ cāliṅgaparyavasānam

The province of the subtle terminates with pure matter that has no pattern or distinguishing mark.

ता एव सबीजः समाधिः॥४६॥

Tā eva sabījaḥ samādhiḥ

These constitute seeded contemplations.

निर्विचारवैशारद्येऽध्यात्मप्रसादः॥४७॥

Nirvicāravaiśāradye’dhyātmaprasādaḥ

On attaining the purity of the ultra-meditative state there is the pure flow of spiritual consciousness.

ऋतम्भरा तत्र प्रज्ञा॥४८॥

Ṛtambharā tatra prajñā

Therein is the faculty of supreme wisdom.

श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्॥४९॥

Śrutānumānaprajñābhyāmanyaviṣayā viśeṣārthatvāt

The wisdom obtained in the higher states of consciousness is different from that obtained by inference and testimony as it refers to particulars.

तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी॥५०॥

Tajjaḥ saṁskāro’nyasaṁskārapratibandhī

The habitual pattern of thought stands in the way of other impressions.

तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः

Tasyāpi nirodhe sarvanirodhānnirbījaḥ samādhiḥ

With the suppression of even that through the suspension of all modifications of the mind, contemplation without seed is attained.

इति पतञ्जलयोगसूत्रे समाधिपादः

iti patañjalayogasūtre samādhipādaḥ

Here lies Chapter 1 Samadhi Paad in the Yoga Sutras of Patañjali

ॐ

अथ पतञ्जलयोगसूत्रे कैवल्यपादः

atha patañjalayogasūtre kaivalyapādaḥ

Herein from the Yoga Sutras of Patañjali: Chapter 4 Kaivalya Paad

जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः॥१॥

Janmauṣadhimantratapaḥsamādhijāḥ siddhayaḥ

Psychic powers arise by birth, drugs, incantations, purificatory acts or concentrated insight.

जात्यन्तरपरिणामः प्रकृत्यापूरात्॥२॥

Jātyantarapariṇāmaḥ prakṛtyāpūrāt

Transformation into another state is by the directed flow of creative nature.

निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत्॥३॥

Nimittamaprayojakaṁ prakṛtīnāṁ varaṇabhedastu tataḥ kṣetrikavat

Creative nature is not moved into action by any incidental cause, but by the removal of obstacles, as in the case of a farmer clearing his field of stones for irrigation.

निर्माणचित्तान्यस्मितामात्रात्॥४॥

Nirmāṇacittānyasmitāmātrāt

Created minds arise from egoism alone.

प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम्॥५॥

Pravṛttibhede prayojakaṁ cittamekamanekeṣām

There being difference of interest, one mind is the director of many minds

तत्र ध्यानजमनाशयम्॥६॥

Tatra dhyānajamanāśayam

Of these, the mind born of concentrated insight is free from the impressions.

कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम्॥७॥

Karmāśuklākṛṣṇaṁ yoginastrividhamitareṣām

The impressions of unitive cognition are neither good nor bad. In the case of the others, there are three kinds of impressions.

ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्॥८॥

Tatastadvipākānuguṇānāmevābhivyaktirvāsanānām

From them proceed the development of the tendencies which bring about the fruition of actions.

जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात्॥९॥

Jātideśakālavyavahitānāmapyānantaryaṁ smṛtisaṁskārayorekarūpatvāt

Because of the magnetic qualities of habitual mental patterns and memory, a relationship of cause and effect clings even though there may be a change of embodiment by class, space and time.

तासामनादित्वं चाशिषो नित्यत्वात्॥१०॥

Tāsāmanāditvaṁ cāśiṣo nityatvāt

The desire to live is eternal, and the thought-clusters prompting a sense of identity are beginning less.

हेतुफलाश्रयालम्बनैः सङ्गृहीतत्वादेषामभावे तदभावः॥११॥

Hetuphalāśrayālambanaiḥ saṅgṛhītatvādeṣāmabhāve tadabhāvaḥ

Being held together by cause and effect, substratum and object- the tendencies themselves disappear on the dissolution of these bases.

अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम्॥१२॥

Atītānāgataṁ svarūpato’styadhvabhedāddharmāṇām

The past and the future exist in the object itself as form and expression, there being difference in the conditions of the properties.

ते व्यक्तसूक्ष्मा गुणात्मानः॥१३॥

Te vyaktasūkṣmā guṇātmānaḥ

Whether manifested or un manifested they are of the nature of the attributes.

परिणामैकत्वाद्वस्तुतत्त्वम्॥१४॥

Pariṇāmaikatvādvastutattvam

Things assume reality because of the unity maintained within that modification.

वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः॥१५॥

Vastusāmye cittabhedāttayorvibhaktaḥ panthāḥ

Even though the external object is the same, there is a difference of cognition in regard to the object because of the difference in mentality.

न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्॥१६॥

Na caikacittatantraṁ vastu tadapramāṇakaṁ tadā kiṁ syāt

And if an object known only to a single mind were not cognized by that mind, would it then exist?

तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम्॥१७॥

Taduparāgāpekṣitvāccittasya vastu jñātājñātam

An object is known or not known by the mind, depending on whether or not the mind is coloured by the object.

सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्॥१८॥

Sadā jñātāścittavṛttayastatprabhoḥ puruṣasyāpariṇāmitvāt

The mutations of awareness are always known on account of the changelessness of its Lord, the indweller.

न तत्स्वाभासं दृश्यत्वात्॥१९॥

Na tatsvābhāsaṁ dṛśyatvāt

Nor is the mind self-luminous, as it can be known.

एकसमये चोभयानवधारणम्॥२०॥

Ekasamaye cobhayānavadhāraṇam

It is not possible for the mind to be both the perceived and the perceiver simultaneously.

चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसङ्करश्च॥२१॥

Cittāntaradṛśye buddhibuddheratiprasaṅgaḥ smṛtisaṅkaraśca

In the case of cognition of one mind by another, we would have to assume cognition of cognition, and there would be confusion of memories.

चितेरप्रतिसङ्क्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्॥२२॥

Citerapratisaṅkramāyāstadākārāpattau svabuddhisaṁvedanam

Consciousness appears to the mind itself as intellect when in that form in which it does not pass from place to place.

द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्॥२३॥

Draṣṭṛdṛśyoparaktaṁ cittaṁ sarvārtham

The mind is said to perceive when it reflects both the indweller (the knower) and the objects of perception (the known).

तदसङ्ख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात्॥२४॥

Tadasaṅkhyeyavāsanābhiścitramapi parārthaṁ saṁhatyakāritvāt

Though variegated by innumerable tendencies, the mind acts not for itself but for another, for the mind is of compound substance.

विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः॥२५॥

Viśeṣadarśina ātmabhāvabhāvanāvinivṛttiḥ

For one who sees the distinction, there is no further confusing of the mind with the self.

तदा विवेकनिम्नङ्कैवल्यप्राग्भारञ्चित्तम्॥२६॥

Tadā vivekanimnaṅkaivalyaprāgbhārañcittam

Then the awareness begins to discriminate, and gravitates towards liberation.

तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः॥२७॥

Tacchidreṣu pratyayāntarāṇi saṁskārebhyaḥ

Distractions arise from habitual thought patterns when practice is intermittent.

हानमेषां क्लेशवदुक्तम्॥२८॥

Hānameṣāṁ kleśavaduktam

The removal of the habitual thought patterns is similar to that of the afflictions already described.

प्रसङ्ख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः॥२९॥

Prasaṅkhyāne’pyakusīdasya sarvathā vivekakhyāterdharmameghaḥ samādhiḥ

To one who remains un-distracted in even the highest intellection there comes the equal minded realization known as The Cloud of Virtue. This is a result of discriminative discernment.

ततः क्लेशकर्मनिवृत्तिः॥३०॥

Tataḥ kleśakarmanivṛttiḥ

From this there follows freedom from cause and effect and afflictions.

तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्झेयमल्पम्॥३१॥

Tadā sarvāvaraṇamalāpetasya jñānasyānantyājjjheyamalpam

The infinity of knowledge available to such a mind freed of all obscuration and property makes the universe of sensory perception seem small.

ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम्॥३२॥

Tataḥ kṛtārthānāṁ pariṇāmakramasamāptirguṇānām

Then the sequence of change in the three attributes comes to an end, for they have fulfilled their function.

क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः॥३३॥

Kṣaṇapratiyogī pariṇāmāparāntanirgrāhyaḥ kramaḥ

The sequence of mutation occurs in every second, yet is comprehensible only at the end of a series.

पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति॥३४॥

Puruṣārthaśūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpapratiṣṭhā vā citiśaktiriti

When the attributes cease mutative association with awarenessness, they resolve into dormancy in Nature, and the in-dweller shines forth as pure consciousness. This is absolute freedom.

इति पतञ्जलयोगसूत्रे कैवल्यपादः

iti patañjalayogasūtre kaivalyapādaḥ

Here lies Chapter 4, Kaivlaya Paad in the Yoga Sutras of Patañjali

ॐ सह नाववतु ।
सह नौ भुनक्तु ।
सह वीर्यं करवावहै ।
तेजस्वि नावधीतमस्तु मा विद्विषावहै ।

Om Saha Nau-Avatu |
Saha Nau Bhunaktu |
Saha Viiryam Karavaavahai |
Tejasvi Nau-Adhiitam-Astu Maa Vidvissaavahai |

Om, May God Protect us Both (the Teacher and the Student), May God Nourish us Both, May we Work Together with Energy and Vigour, May our Study be Enlightening and not give rise to Hostility

ॐ पूर्णमदः पूर्णमिदम् पूर्णात् पूर्णमुदच्यते |
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ||
ॐ शान्तिः शान्तिः शान्तिः ||

‘Om Poormanda Poornamidham Poornath Poornamuchdachyath
‘Om Shantiḥ Shantiḥ Shantiḥ
Poornasya Poornamedhaya Poornameva Vasishyathe

‘Om Everything, beings are Whole: when you take a part from the Whole, the Whole remains. Every part has the Whole. All is Whole.