Satyadhara Yogalife Ashram, Choral, Indore

 

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 साधनपादः

atha patañjalayogasūtre sādhanapādaḥ

Herein from the Yoga Sutras of Patañjali: Chapter 2 Sadhana Paad

तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः॥१॥

Tapaḥsvādhyāyeśvarapraṇidhānāni kriyāyogaḥ

Austerity, the study of sacred texts, and the dedication of action to God constitute the discipline of Mystic Union.

समाधिभावनार्थः क्लेशतनूकरणार्थश्च॥२॥

Samādhibhāvanārthaḥ kleśatanūkaraṇārthaśca

This discipline is practised for the purpose of acquiring fixity of mind on the Lord, free from all impurities and agitations, or on One’s Own Reality, and for attenuating the afflictions.

अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः॥३॥

Avidyāsmitārāgadveṣābhiniveśāḥ kleśāḥ

The five afflictions are ignorance, egoism, attachment, aversion, and the desire to cling to life.

अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्॥४॥

Avidyā kṣetramuttareṣāṁ prasuptatanuvicchinnodārāṇām

Ignorance is the breeding place for all the others whether they are dormant or attenuated, partially overcome or fully operative.

अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या॥५॥

Anityāśuciduḥkhānātmasu nityaśucisukhātmakhyātiravidyā

Ignorance is taking the non-eternal for the eternal, the impure for the pure, evil for good and non-self as self.

दृग्दर्शनशक्त्योरेकात्मतेवास्मिता॥६॥

Dṛgdarśanaśaktyorekātmatevāsmitā

Egoism is the identification of the power that knows with the instruments of knowing.

सुखानुशयी रागः॥७॥

Sukhānuśayī rāgaḥ

Attachment is that magnetic pattern which clusters in pleasure and pulls one towards such experience.

दुःखानुशयी द्वेषः॥८॥

Duḥkhānuśayī dveṣaḥ

Aversion is the magnetic pattern which clusters in misery and pushes one from such experience.

स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः॥९॥

Svarasavāhī viduṣo’pi tathārūḍho’bhiniveśaḥ

Flowing by its own energy, established even in the wise and in the foolish, is the unending desire for life.

ते प्रतिप्रसवहेयाः सूक्ष्माः॥१०॥

Te pratiprasavaheyāḥ sūkṣmāḥ

These patterns when subtle may be removed by developing their contraries.

ध्यानहेयास्तद्वृत्तयः॥११॥

Dhyānaheyāstadvṛttayaḥ

Their active afflictions are to be destroyed by meditation.

क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः॥१२॥

Kleśamūlaḥ karmāśayo dṛṣṭādṛṣṭajanmavedanīyaḥ

The impressions of works have their roots in afflictions and arise as experience in the present and the future births.

सति मूले तद्विपाको जात्यायुर्भोगाः॥१३॥

Sati mūle tadvipāko jātyāyurbhogāḥ

When the root exists, its fruition is birth, life and experience.

ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्॥१४॥

Te hlādaparitāpaphalāḥ puṇyāpuṇyahetutvāt

They have pleasure or pain as their fruit, according as their cause be virtue or vice.

परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः॥१५॥

Pariṇāmatāpasaṁskāraduḥkhairguṇavṛttivirodhācca duḥkhameva sarvaṁ vivekinaḥ

All is misery to the wise because of the pains of change, anxiety, and purificatory acts.

हेयं दुःखमनागतम्॥१६॥

Heyaṁ duḥkhamanāgatam

The grief which has not yet come may be avoided.

द्रष्टृदृश्ययोः संयोगो हेयहेतुः॥१७॥

Draṣṭṛdṛśyayoḥ saṁyogo heyahetuḥ

The cause of the avoidable is the superimposition of the external world onto the unseen world.

प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्॥१८॥

Prakāśakriyāsthitiśīlaṁ bhūtendriyātmakaṁ bhogāpavargārthaṁ dṛśyam

The experienced world consists of the elements and the senses in play. It is of the nature of cognition, activity and rest, and is for the purpose of experience and realization.

विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि॥१९॥

Viśeṣāviśeṣaliṅgamātrāliṅgāni guṇaparvāṇi

The stages of the attributes effecting the experienced world are the specialized and the unspecialized, the differentiated and the undifferentiated.

द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः॥२०॥

Draṣṭā dṛśimātraḥ śuddho’pi pratyayānupaśyaḥ

The indweller is pure consciousness only, which though pure, sees through the mind and is identified by ego as being only the mind.

तदर्थ एव दृश्यस्यात्मा॥२१॥

Tadartha eva dṛśyasyātmā

The very existence of the seen is for the sake of the seer.

कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात्॥२२॥

Kṛtārthaṁ prati naṣṭamapyanaṣṭaṁ tadanyasādhāraṇatvāt

Although Creation is discerned as not real for the one who has achieved the goal, it is yet real in that Creation remains the common experience to others.

स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः॥२३॥

Svasvāmiśaktyoḥ svarūpopalabdhihetuḥ saṁyogaḥ

The association of the seer with Creation is for the distinct recognition of the objective world, as well as for the recognition of the distinct nature of the seer.

तस्य हेतुरविद्या॥२४॥

Tasya heturavidyā

The cause of the association is ignorance.

तदभावात्संयोगाभावो हानं तद्दृशेः कैवल्यम्॥२५॥

Tadabhāvātsaṁyogābhāvo hānaṁ taddṛśeḥ kaivalyam

Liberation of the seer is the result of the disassociation of the seer and the seen, with the disappearance of ignorance.

विवेकख्यातिरविप्लवा हानोपायः॥२६॥

Vivekakhyātiraviplavā hānopāyaḥ

The continuous practice of discrimination is the means of attaining liberation.

तस्य सप्तधा प्रान्तभूमिः प्रज्ञा॥२७॥

Tasya saptadhā prāntabhūmiḥ prajñā

Steady wisdom manifests in seven stages.

योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः॥२८॥

Yogāṅgānuṣṭhānādaśuddhikṣaye jñānadīptirāvivekakhyāteḥ

On the destruction of impurity by the sustained practice of the limbs of Union, the light of knowledge reveals the faculty of discrimination.

यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽ¬ष्टावङ्गानि॥२९॥

Yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayo’ṣṭāvaṅgāni

The eight limbs of Union are self-restraint in actions, fixed observance, posture, regulation of energy, mind-control in sense engagements, concentration, meditation, and realization.

अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः॥३०॥

Ahiṁsāsatyāsteyabrahmacaryāparigrahā yamāḥ

Self-restraint in actions includes abstention from violence, from falsehoods, from stealing, from sexual engagements, and from acceptance of gifts.

जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्॥३१॥

Jātideśakālasamayānavacchinnāḥ sārvabhaumā mahāvratam

These five willing abstentions are not limited by rank, place, time or circumstance and constitute the Great Vow.

शौचसन्तोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः॥३२॥

Śaucasantoṣatapaḥsvādhyāyeśvarapraṇidhānāni niyamāḥ

The fixed observances are cleanliness, contentment, austerity, study and persevering devotion to God.

वितर्कबाधने प्रतिपक्षभावनम्॥३३॥

Vitarkabādhane pratipakṣabhāvanam

When improper thoughts disturb the mind, there should be constant pondering over the opposites.

वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्॥३४॥

Vitarkā hiṁsādayaḥ kṛtakāritānumoditā lobhakrodhamohapūrvakā mṛdumadhyādhimātrā duḥkhājñānānantaphalā iti pratipakṣabhāvanam

Improper thoughts and emotions such as those of violence- whether done, caused to be done, or even approved of- indeed, any thought originating in desire, anger or delusion, whether mild medium or intense- do all result in endless pain and misery. Overcome such distractions by pondering on the opposites.

अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः॥३५॥

Ahiṁsāpratiṣṭhāyāṁ tatsannidhau vairatyāgaḥ

When one is confirmed in non-violence, hostility ceases in his presence.

सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम्॥३६॥

Satyapratiṣṭhāyāṁ kriyāphalāśrayatvam

When one is firmly established in speaking truth, the fruits of action become subservient to him.

अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्॥३७॥

Asteyapratiṣṭhāyāṁ sarvaratnopasthānam

All jewels approach him who is confirmed in honesty.

ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः॥३७॥

Brahmacaryapratiṣṭhāyāṁ vīryalābhaḥ

When one is confirmed in celibacy, spiritual vigour is gained.

अपरिग्रहस्थैर्ये जन्मकथन्तासम्बोधः॥३९॥

Aparigrahasthairye janmakathantāsambodhaḥ

When one is confirmed in non-possessiveness, the knowledge of the why and how of existence is attained.

शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गः॥४०॥

Śaucātsvāṅgajugupsā parairasaṁsargaḥ

From purity follows a withdrawal from enchantment over one’s own body as well as a cessation of desire for physical contact with others.

सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च॥४१॥

Sattvaśuddhisaumanasyaikāgryendriyajayātmadarśana¬yogyatvāni ca

As a result of contentment there is purity of mind, one-pointedness, control of the senses, and fitness for the vision of the self.

सन्तोषादनुत्तमः सुखलाभः॥४२॥

Santoṣādanuttamaḥ sukhalābhaḥ

Supreme happiness is gained via contentment.

कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः॥४३॥

Kāyendriyasiddhiraśuddhikṣayāttapasaḥ

Through sanctification and the removal of impurities, there arise special powers in the body and senses.

स्वाध्यायादिष्टदेवतासम्प्रयोगः॥४४॥

Svādhyāyādiṣṭadevatāsamprayogaḥ

By study comes communion with the Lord in the Form most admired.

समाधिसिद्धिरीश्वरप्रणिधानात्॥४५॥

Samādhisiddhirīśvarapraṇidhānāt

Realization is experienced by making the Lord the motive of all actions.

स्थिरसुखमासनम्॥४६॥

Sthirasukhamāsanam

The posture should be steady and comfortable.

प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम्॥४७॥

Prayatnaśaithilyānantasamāpattibhyām

In effortless relaxation, dwell mentally on the Endless with utter attention

ततो द्वन्द्वानभिघातः॥४८॥

Tato dvandvānabhighātaḥ

From that there is no disturbance from the dualities.

तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः॥४९॥

Tasminsati śvāsapraśvāsayor gativicchedaḥ prāṇāyāmaḥ

When that exists, control of incoming and outgoing energies is next.

वाह्याभ्यन्तरस्तम्भवृत्तिः देशकालसङ्ख्याभिः परिदृष्टो दीर्घसूक्ष्मः॥५०॥

Vāhyābhyantarastambhavṛttirdeśakālasaṅkhyābhiḥ paridṛṣṭo dīrghasūkṣmaḥ

It may be external, internal, or midway, regulated by time, place, or number, and of brief or long duration.

वाह्याभ्यन्तरविषयाक्षेपी चतुर्थः॥५१॥

Vāhyābhyantaraviṣayākṣepī caturthaḥ

Energy-control which goes beyond the sphere of external and internal is the fourth level- the vital.

ततः क्षीयते प्रकाशावरणम्॥५२॥

Tataḥ kṣīyate prakāśāvaraṇam

In this way, that which covers the light is destroyed.

धारणासु च योग्यता मनसः॥५३॥

Dhāraṇāsu ca yogyatā manasaḥ

Thus the mind becomes fit for concentration.

स्वविषयासम्प्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः॥५४॥

Svaviṣayāsamprayoge cittasya svarūpānukāra ivendriyāṇāṁ pratyāhāraḥ

When the mind maintains awareness, yet does not mingle with the senses, nor the senses with sense impressions, then self-awareness blossoms.

ततः परमा वश्यतेन्द्रियाणाम्॥५५॥

Tataḥ paramā vaśyatendriyāṇām

इति पतञ्जलयोगसूत्रे साधनपादः

iti patañjalayogasūtre sādhanapādaḥ

Here lies Chapter 2 Samadhi Paad in the Yoga Sutras of Patañjali

ॐअथ पतञ्जलयोगसूत्रे विभूतिपादः

atha patañjalayogasūtre vibhūtipādaḥ

Herein from the Yoga Sutras of Patañjali: Chapter 3 Vibhuti Paad

देशबन्धश्चित्तस्य धारणा॥१॥

Deśabandhaścittasya dhāraṇā

One-pointedness is steadfastness of the mind.

तत्र प्रत्ययैकतानता ध्यानम्॥२॥

Tatra pratyayaikatānatā dhyānam

Unbroken continuation of that mental ability is meditation.

तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः॥३॥

Tadevārthamātranirbhāsaṁ svarūpaśūnyamiva samādhiḥ

That same meditation when there is only consciousness of the object of meditation and not of the mind is realization.

त्रयमेकत्र संयमः॥४॥

Trayamekatra saṁyamaḥ

The three appearing together are self-control.

तज्जयात्प्रज्ञालोकः॥५॥

Tajjayātprajñālokaḥ

By mastery comes wisdom.

तस्य भूमिषु विनियोगः॥६॥

Tasya bhūmiṣu viniyogaḥ

The application of mastery is by stages.

त्रयमन्तरङ्गं पूर्वेभ्यः॥७॥

Trayamantaraṅgaṁ pūrvebhyaḥ

The three are more efficacious than the restraints.

तदपि बहिरङ्गं निर्बीजस्य॥८॥

Tadapi bahiraṅgaṁ nirbījasya

Even that is external to the seedless realization.

व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः॥९॥

Vyutthānanirodhasaṁskārayorabhibhavaprādurbhāvau nirodhakṣaṇacittānvayo nirodhapariṇāmaḥ

The significant aspect is the union of the mind with the moment of absorption, when the outgoing thought disappears and the absorptive experience appears.

तस्य प्रशान्तवाहिता संस्कारात्॥१०॥

Tasya praśāntavāhitā saṁskārāt

From sublimation of this union comes the peaceful flow of unbroken unitive cognition.

सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः॥११॥

Sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ

The contemplative transformation of this is equal mindedness, witnessing the rise and destruction of distraction as well as one-pointedness itself.

ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः॥१२॥

Tataḥ punaḥ śāntoditau tulyapratyayau cittasyaikāgratāpariṇāmaḥ

The mind becomes one-pointed when the subsiding and rising thought-waves are exactly similar.

एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः॥१३॥

Etena bhūtendriyeṣu dharmalakṣaṇāvasthāpariṇāmā vyākhyātāḥ

In this state, it passes beyond the changes of inherent characteristics, properties and the conditional modifications of object or sensory recognition.

शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी॥१४॥

Śāntoditāvyapadeśyadharmānupātī dharmī

The object is that which preserves the latent characteristic, the rising characteristic or the yet-to-be-named characteristic that establishes one entity as specific.

क्रमान्यत्वं परिणामान्यत्वे हेतुः॥१५॥

Kramānyatvaṁ pariṇāmānyatve hetuḥ

The succession of these changes in that entity is the cause of its modification.

परिणामत्रयसंयमादतीतानागतज्ञानम्॥१६॥

Pariṇāmatrayasaṁyamādatītānāgatajñānam

By self-control over these three-fold changes (of property, character and condition), knowledge of the past and the future arises.

शब्दार्थप्रत्ययानामितरेतराध्यासात्सङ्करस्तत्प्रविभागसंयमात्सर्व¬भूतरुतज्ञानम्॥१७॥

Śabdārthapratyayānāmitaretarādhyāsāt¬saṅkarastat¬pravibhāga¬saṁyamātsarvabhūtarutajñānam

The sound of a word, the idea behind the word, and the object the idea signfies are often taken as being one thing and may be mistaken for one another. By self-control over their distinctions, understanding of all languages of all creatures arises.

संस्कारसाक्षात्करणात्पूर्वजातिज्ञानम्॥१८॥

Saṁskārasākṣātkaraṇātpūrvajātijñānam

By self-control on the perception of mental impressions, knowledge of previous lives arises.

प्रत्ययस्य परचित्तज्ञानम्॥१९॥

Pratyayasya paracittajñānam

By self-control on any mark of a body, the wisdom of the mind activating that body arises.

न च तत्सालम्बनं तस्याविषयीभूतत्वात्॥२०॥

Na ca tatsālambanaṁ tasyāviṣayībhūtatvāt

By self-control on the form of a body, by suspending perceptibility and separating effulgence there from, there arises invisibility and inaudibility.

कायरूपसंयमात्तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासम्प्रयोगेऽन्तर्धानम्॥२१॥

Kāyarūpasaṁyamāttadgrāhyaśaktistambhe cakṣuḥprakāśāsamprayoge’ntardhānam

Action is of two kinds, dormant and fruitful. By self-control on such action, one portends the time of death.

एतेन शब्दाद्यन्तर्धानमुक्तम्॥२२॥

etena śabdādyantardhānamuktam

By perfect concentration (samyama) on friendliness, the strength to grant joy arises.

सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा॥२३॥

Sopakramaṁ nirupakramaṁ ca karma tatsaṁyamādaparāntajñānamariṣṭebhyo vā

By perfect concentration (samyama) on any kind of strength, such as that of the elephant, that very strength arises.

मैत्र्यादिषु बलानि॥२४॥

Maitryādiṣu balāni

By perfect concentration (samyama) on the primal activator comes knowledge of the hidden, the subtle, and the distant.

बलेषु हस्तिबलादीनि॥२५॥

Baleṣu hastibalādīni

By perfect concentration (samyama) on the Sun comes knowledge of spatial specificities.

प्रवृत्त्यालोकन्यासात्सूक्ष्मव्यवहितविप्रकृष्टज्ञानम्॥२६॥

Pravṛttyālokanyāsātsūkṣmavyavahitaviprakṛṣṭajñānam

By perfect concentration (samyama) on the Moon comes knowledge of the heavens.

भुवनज्ञानं सूर्ये संयमात्॥२७॥

Bhuvanajñānaṁ sūrye saṁyamāt

By perfect concentration (samyama) on the Polestar arises knowledge of orbits.

चन्द्रे ताराव्यूहज्ञानम्॥२८॥

Candre tārāvyūhajñānam

By perfect concentration (samyama) on the navel arises knowledge of the constitution of the body.

ध्रुवे तद्गतिज्ञानम्॥२९॥

Dhruve tadgatijñānam

By perfect concentration (samyama) on the pit of the throat one subdues hunger and thirst.

नाभिचक्रे कायव्यूहज्ञानम्॥३०॥

Nābhicakre kāyavyūhajñānam

By perfect concentration (samyama) on the tube within the chest one acquires absolute steadiness.

कण्ठकूपे क्षुत्पिपासानिवृत्तिः॥३१॥

Kaṇṭhakūpe kṣutpipāsānivṛttiḥ

By perfect concentration (samyama) on the light in the head one envisions perfected beings.

कूर्मनाड्यां स्थैर्यम्॥३२॥

Kūrmanāḍyāṁ sthairyam

There is knowledge of everything from intuition.

मूर्धज्योतिषि सिद्धदर्शनम्॥३३॥

Mūrdhajyotiṣi siddhadarśanam

Perfect concentration (samyama) on the heart brings knowledge of the mental entity.

प्रातिभाद्वा सर्वम्॥३४॥

Prātibhādvā sarvam

Experience arises due to the inability of discerning the attributes of vitality from the indweller, even though they are indeed distinct from one another. Self-control brings true knowledge of the indweller by itself.

हृदये चित्तसंवित्॥३५॥

Hṛdaye cittasaṁvit

This spontaneous enlightenment results in intuitional perception of hearing, touching, seeing and smelling.

सत्त्वपुरुषयोरत्यन्तासङ्कीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात्स्वार्थसंयमात्पुरुषज्ञानम्॥३६॥

Sattvapuruṣayoratyantāsaṅkīrṇayoḥ pratyayāviśeṣo bhogaḥ parārthatvātsvārthasaṁyamātpuruṣajñānam

To the outward turned mind, the sensory organs are perfections, but are obstacles to realization.

ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते॥३७॥

Tataḥ prātibhaśrāvaṇavedanādarśāsvādavārtā jāyante

When the bonds of the mind caused by action have been loosened, one may enter the body of another by knowledge of how the nerve-currents function.

ते समाधावुपसर्गा व्युत्थाने सिद्धयः॥३७॥

Te samādhāvupasargā vyutthāne siddhayaḥ

By self-control of the nerve-currents utilising the lifebreath, one may levitate, walk on water, swamps, thorns, or the like.

बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः॥३९॥

Bandhakāraṇaśaithilyātpracārasaṁvedanācca cittasya paraśarīrāveśaḥ

By self-control over the maintenance of breath, one may radiate light.

उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च॥४०॥

Udānajayājjalapaṅkakaṇṭakādiṣvasaṅga utkrāntiśca

By self-control on the relation of the ear to the ether one gains distant hearing.

समानजयाज्ज्वलनम्॥४१॥

Samānajayājjvalanam

By self-control over the relation of the body to the ether, and maintaining at the same time the thought of the lightness of cotton, one is able to pass through space.

श्रोत्राकाशयोः सम्बन्धसंयमाद्दिव्यं श्रोत्रम्॥४२॥

Śrotrākāśayoḥ sambandhasaṁyamāddivyaṁ śrotram

By self-control on the mind when it is separated from the body – the state known as the Great Tran corporeal – all coverings are removed from the Light.

कायाकाशयोः सम्बन्धसंयमाल्लघुतूलसमापत्तेश्चाकाशगमनम्॥४३॥

Kāyākāśayoḥ sambandhasaṁyamāllaghutūlasamāpatteścākāśagamanam

Mastery over the elements arises when their gross and subtle forms, as well as their essential characteristics, and the inherent attributes and experiences they produce, is examined in self-control.

बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः॥४४॥

Bahirakalpitā vṛttirmahāvidehā tataḥ prakāśāvaraṇakṣayaḥ

Thereby one may become as tiny as an atom as well as having many other abilities, such as perfection of the body, and non-resistance to duty.

स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः॥४५॥

Sthūlasvarūpasūkṣmānvayārthavattvasaṁyamādbhūtajayaḥ

Perfection of the body consists in beauty, grace, strength and adamantine hardness.

ततोऽणिमादिप्रादुर्भावः कायसम्पत्तद्धर्मानभिघातश्च॥४६॥

Tato’ṇimādiprādurbhāvaḥ kāyasampattaddharmānabhighātaśca

By self-control on the changes that the sense-organs endure when contacting objects, and on the power of the sense of identity, and of the influence of the attributes, and the experience all these produce- one masters the senses.

रूपलावण्यबलवज्रसंहननत्वानि कायसम्पत्॥४७॥

Rūpalāvaṇyabalavajrasaṁhananatvāni kāyasampat

From that come swiftness of mind, independence of perception, and mastery over primordial matter.

ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः॥४८॥

Grahaṇasvarūpāsmitānvayārthavattva¬saṁyamādindriyajayaḥ

To one who recognizes the distinctive relation between vitality and indweller comes omnipotence and omniscience.

ततो मनोजवित्वं विकरणभावः प्रधानजयश्च॥४९॥

Tato manojavitvaṁ vikaraṇabhāvaḥ pradhānajayaśca

Even for the destruction of the seed of bondage by desirelessness there comes absolute independence.

सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च॥५०॥

Sattvapuruṣānyatākhyātimātrasya sarvabhāvādhiṣṭhātṛtvaṁ sarvajñātṛtvaṁ ca

When invited by invisible beings one should be neither flattered nor satisfied, for there is yet a possibility of ignorance rising up.

तद्वैराग्यादपि दोषबीजक्षये कैवल्यम्॥५१॥

Tadvairāgyādapi doṣabījakṣaye kaivalyam

By self-control over single moments and their succession there is wisdom born of discrimination.

स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्॥५२॥

Sthānyupanimantraṇe saṅgasmayākaraṇaṁ punaraniṣṭaprasaṅgāt

From that there is recognition of two similar when that difference cannot be distinguished by class, characteristic or position.

क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम्॥५३॥

Kṣaṇatatkramayoḥ saṁyamādvivekajaṁ jñānam

Intuition, which is the entire discriminative knowledge, relates to all objects at all times, and is without succession.

जातिलक्षणदेशैरन्यतानवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः॥५४॥

Jātilakṣaṇadeśairanyatānavacchedāttulyayostataḥ pratipattiḥ

Liberation is attained when there is equal purity between vitality and the indweller.

तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम्॥५५॥

Tārakaṁ sarvaviṣayaṁ sarvathāviṣayamakramaṁ ceti vivekajaṁ jñānam

And this most high knowing is transcendent. It embraces all things. It is in all places. It is in all ways. It is at all times. It is born from an awareness of what is really real.

सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति॥५६॥

Sattvapuruṣayoḥ śuddhisāmye kaivalyamiti

Absolute freedom is when purity of being is identical with pure being.

इति पतञ्जलयोगसूत्रे विभूतिपादः

iti patañjalayogasūtre vibhūtipādaḥ

Here lies Chapter 3 Vibhuti 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.