Yoga Sūtra of Patañjali

Chapter 1 Title:

समाधिपादः

samādhi-pādaḥ

The section on Integration.

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Sūtra 1:

अथ योगानुशासनम् ॥१॥

atha yoga-anu-śāsanam ||1||

Now follow the teachings of Yoga.

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Sūtra 2:

योगश्चित्तवृत्तिनिरोधः ॥२॥

yogaḥ citta-vṛtti-nirodhaḥ ||2||

Yoga is the containment of the fluctuations in the psyche.

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Sūtra 3:

तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥

tadā draṣṭuḥ svarūpe-avasthānam ||3||

Then the seer abides in its own character.

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Sūtra 4:

वृत्तिसारूप्यमितरत्र ॥४॥

vṛtti-sārūpyam-itaratra ||4||

At other times conformity with the fluctuations.

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Sūtra 5:

वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥

vṛttayaḥ pañcatayyaḥ kliṣṭa-akliṣṭāḥ ||5||

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

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Sūtra 6:

प्रमाणविपर्ययविकल्पनिद्रास्मृतयः ॥६॥

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

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

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Sūtra 7:

प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥

pratyakṣa-anumāna-āgamāḥ pramāṇāni ||7||

Right perception is through the senses, inference and testimony.

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Sūtra 8:

विपर्ययः मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ॥८॥

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

Wrong perception is false knowledge not established in form.

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Sūtra 9:

शब्दज्ञानानुपाती वस्तुशून्योविकल्पः ॥९॥

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

Imagination is knowledge following words empty of substance.

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Sūtra 10:

अभावप्रत्ययालम्बना तमोवृत्तिर्निद्र ॥१०॥

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

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

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Sūtra 11:

अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥

anubhūta-viṣaya-asaṃpramoṣaḥ smṛtiḥ ||11||

Memory is the retention of the experience of an object.

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Sūtra 12:

अभ्यासवैराग्याभ्यां तन्निरोधः ॥१२॥

abhyāsa-vairāgyābhyāṃ tat-nirodhaḥ ||12||

By both practice and dispassion that contained.

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Sūtra 13:

तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥

tatra sthitau yatnaḥ abhyāsaḥ ||13||

Practice is the effort to stay there.

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Sūtra 14:

स तु दीर्घकालनैरन्तर्यसत्कारादरासेवितो दृढभूमिः ॥१४॥

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

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

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Sūtra 15:

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णावैराग्यम् ॥१५॥

dṛṣṭa-anuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṃjñā-vairãgyam ||15||

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

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Sūtra 16:

तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥

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

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

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Sūtra 17:

वितर्कविचारानन्दास्मितारुपानुगमात्संप्रज्ञातः ॥१७॥

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

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

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Sūtra 18:

विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥

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

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

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Sūtra 19:

भवप्रत्ययो विदेहप्रकृतिलयानम् ॥१९॥

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

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

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Sūtra 20:

श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥

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

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

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Sūtra 21:

तीव्रसंवेगानामासन्नः ॥२१॥

tīvra-saṃvegānām-āsannaḥ ||21||

It is near for those with extreme intensity.

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Sūtra 22:

मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥

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

Hence also distinctions of mildness, moderateness and intensity.

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Sūtra 23:

ईश्वरप्रणिधानाद्वा ॥२३॥

īśvara-praṇidhānāt-vā ||23||

Or, from dedication to the lord.

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Sūtra 24:

क्लेशकर्मविपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥

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

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

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Sūtra 25:

तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥

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

There the seed of all knowing is unsurpassed.

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Sūtra 26:

स एष पूर्वेषामपि गुरुः कालेनानवच्छेदात् ॥२६॥

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

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

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Sūtra 27:

तस्य वाचकः प्रणवः ॥२७॥

tasya vācakaḥ praṇavaḥ ||27||

Its expression is sacred.

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Sūtra 28:

तज्जपः तदर्थभावनम् ॥२८॥

tat-japaḥ tat-artha-bhāvanam ||28||

That repetition is for cultivation of its purpose.

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Sūtra 29:

ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च ॥२९॥

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

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

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Sūtra 30:

व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः ॥३०॥

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

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

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Sūtra 31:

दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेपसहभुवः ॥३१॥

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

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

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Sūtra 32:

तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥३२॥

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

For that purpose of counteracting them practice one principle.

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Sūtra 33:

मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥३३॥

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

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

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Sūtra 34:

प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥३४॥

pracchardana-vidhāraṇābhyāṃ vā prāṇasya ||34||

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

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Sūtra 35:

विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी ॥३५॥

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

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

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Sūtra 36:

विशोका वा ज्योतिष्मती ॥३६॥

viśokā vā jyotiśmatī ||36||

Or, on that luminescence which is free from sorrow.

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Sūtra 37:

वीतरागविषयम् वा चित्तम् ॥३७॥

vīta-rāga-viṣayaṃ vā cittam ||37||

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

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Sūtra 38:

स्वप्ननिद्राज्ञानालम्बनमं वा ॥३८॥

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

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

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Sūtra 39:

यथाभिमतध्यानाद्वा ॥३९॥

yathā-abhimata-dhyānāt-vā ||39||

Or, from meditation on what is appropriate.

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Sūtra 40:

परमाणुपरममहत्त्वान्तोऽस्य वशीकारः ॥४०॥

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

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

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Sūtra 41:

क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥४१॥

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

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

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Sūtra 42:

तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥४२॥

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

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

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Sūtra 43:

स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥

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

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

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Sūtra 44:

एतयैव सविचारा निर्विचारा च सूक्ष्मविषय व्याख्याता ॥४४॥

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

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

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Sūtra 45:

सूक्ष्मविषयत्वमं चालिङ्गपर्यवसानम् ॥४५॥

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

And the ultimate limit of subtle objects is the unmanifest.

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Sūtra 46:

ता एव सबीजस्समाधिः ॥४६॥

tāḥ eva sabījaḥ samādhiḥ ||46||

These thus, are integration with seed.

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Sūtra 47:

निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥४७॥

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

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

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Sūtra 48:

ऋतंभरा तत्र प्रज्ञा ॥४८॥

ṛtaṃbharā tatra prajñā ||48||

There the knowing bears truth.

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Sūtra 49:

श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥

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

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

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Sūtra 50:

तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी ॥५०॥

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

The tendencies born from that oppose other tendencies.

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Sūtra 51:

तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥५१॥

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

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

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Closing Verse:

इति पतञ्जल योग दर्षने समाधिपादः

iti pātañjala yoga darśane samādhi-pādaḥ

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

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Chapter 2 Title:

साधनपादः

sādhana-pādaḥ

The section on the Means to accomplish.

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Sūtra 1:

तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥१॥

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

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

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Sūtra 2:

समाधिभावनार्थः क्लेश तनूकरणार्थश्च ॥२॥

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

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

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Sūtra 3:

अविद्यास्मितारागद्वेषाभिनिवेशः क्लेशाः ॥३॥

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

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

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Sūtra 4:

अविद्या क्षेत्रमुत्तरेषाम् प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥४॥

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

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

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Sūtra 5:

अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥५॥

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

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

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Sūtra 6:

दृग्दर्शनशक्त्योरेकात्मतैवास्मिता ॥६॥

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

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

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Sūtra 7:

सुखानुशयी रागः ॥७॥

sukha-anuśayī rāgaḥ ||7||

Attraction is the consequence of happiness.

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Sūtra 8:

दुःखानुशयी द्वेषः ॥८॥

duḥkha-anuśayī dveṣaḥ ||8||

Aversion is the consequence of suffering.

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Sūtra 9:

स्वरस्वाहि विदुषोऽपि समारूढोऽभिनिवेशः ॥९॥

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

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

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Sūtra 10:

ते प्रतिप्रसवहेयाः सूक्ष्माः ॥१०॥

te pratiprasava-heyāḥ sūkṣmāḥ ||10||

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

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Sūtra 11:

ध्यान हेयाः तद्वृत्तयः ॥११॥

dhyāna-heyāḥ tat-vṛttayaḥ ||11||

These fluctuations are overcome by meditation.

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Sūtra 12:

क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः ॥१२॥

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

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

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Sūtra 13:

सति मूले तद्विपाको जात्यायुर्भोगाः ॥१३॥

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

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

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Sūtra 14:

ते ह्लाद परितापफलाः पुण्यापुण्यहेतुत्वात् ॥१४॥

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

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

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Sūtra 15:

परिणाम ताप संस्कार दुःखैः गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः ॥१५॥

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

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

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Sūtra 16:

हेयं दुःखमनागतम् ॥१६॥

heyaṃ duḥkham-anāgatam ||16||

The suffering not yet come must be overcome.

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Sūtra 17:

द्रष्टृदृश्ययोः संयोगो हेयहेतुः ॥१७॥

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

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

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Sūtra 18:

प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् ॥१८॥

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

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

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Sūtra 19:

विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥१९॥

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

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

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Sūtra 20:

द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ॥२०॥

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

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

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Sūtra 21:

तदर्थ एव दृश्यस्यात्मा ॥२१॥

tat-artha eva-dṛśyasya-ātmā ||21||

That purpose of the seen is indeed for our essence.

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Sūtra 22:

कृतार्थं प्रतिनष्टंप्यनष्टं तदन्य साधारणत्वात् ॥२२॥

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

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

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Sūtra 23:

स्वस्वामिशक्त्योः स्वरूपोप्लब्धिहेतुः संयोगः ॥२३॥

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

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

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Sūtra 24:

तस्य हेतुरविद्या ॥२४॥

tasya hetuḥ avidyā ||24||

Its cause is illusion.

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Sūtra 25:

तदभाबात्संयोगाभावो हानं तद्दृशेः कैवल्यम् ॥२५॥

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

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

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Sūtra 26:

विवेकख्यातिरविप्लवा हानोपायः ॥२६॥

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

Unwavering recognition of discrimination is the approach for giving up.

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Sūtra 27:

तस्य सप्तधा प्रान्तभूमिः प्रज्ञ ॥२७॥

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

Its final stage a sevenfold knowing.

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Sūtra 28:

योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः ॥२८॥

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

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

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Sūtra 29:

यम नियमासन प्राणायाम प्रत्याहार धारणा ध्यान समाधयोऽष्टावङ्गानि ॥२९॥

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

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

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Sūtra 30:

अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः ॥३०॥

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

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

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Sūtra 31:

जातिदेशकालसमयानवच्छिन्नाः सार्वभौमामहाव्रतम् ॥३१॥

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

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

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Sūtra 32:

शौच संतोष तपः स्वाध्यायेश्वरप्रणिधानानि नियमाः ॥३२॥

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

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

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Sūtra 33:

वितर्कबाधने प्रतिपक्षभावनम् ॥३३॥

vitarka-bādhane pratipakṣa-bhāvanam ||33||

When oppressed by negative deliberation, cultivate the opposite side.

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Sūtra 34:

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

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

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

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Sūtra 35:

अहिंसाप्रतिष्ठायं तत्सन्निधौ वैरत्याघः ॥३५॥

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

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

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Sūtra 36:

सत्यप्रतिष्थायं क्रियाफलाश्रयत्वम् ॥३६॥

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

When established in truthfulness the fruit corresponds to the activity.

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Sūtra 37:

अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥३७॥

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

When established in non-stealing all jewels appear.

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Sūtra 38:

ब्रह्मचर्य प्रतिष्ठायां वीर्यलाभः ॥३८॥

brahmacarya-pratiṣṭhāyāṃ vīrya-lābhaḥ ||38||

When established in continence vigour is attained.

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Sūtra 39:

अपरिग्रहस्थैर्ये जन्मकथंता संबोधः ॥३९॥

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

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

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Sūtra 40:

शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः ॥४०॥

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

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

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Sūtra 41:

सत्त्वशुद्धिः सौमनस्यैकाग्र्येन्द्रियजयात्मदर्शन योग्यत्वानि च ॥४१॥

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

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

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Sūtra 42:

संतोषातनुत्तमस्सुखलाभः ॥४२॥

saṃtoṣāt-anuttamaḥ sukha-lābhaḥ ||42||

From contentment unsurpassed happiness is attained.

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Sūtra 43:

कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः ॥४३॥

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

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

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Sūtra 44:

स्वाध्यायादिष्टदेवता संप्रयोगः ॥४४॥

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

From self-study total joining together with chosen deity.

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Sūtra 45:

समाधि सिद्धिःीश्वरप्रणिधानात् ॥४५॥

samādhi-siddhiḥ īśvara-praṇidhānāt ||45||

From dedication to the lord, accomplishment in intregration.

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Sūtra 46:

स्थिरसुखमासनम् ॥४६॥

sthira-sukham-āsanam ||46||

Steady and comfortable is posture.

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Sūtra 47:

प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ॥४७॥

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

Both relaxation of continued effort and unity in infinity.

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Sūtra 48:

ततो द्वङ्द्वानभिघातः ॥४८॥

tataḥ dvandva-anabhighātaḥ ||48||

From that not troubled by the pair of opposites.

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Sūtra 49:

तस्मिन् सति श्वासप्रश्वास्योर्गतिविच्छेदः प्राणायामः ॥४९॥

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

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

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Sūtra 50:

बाह्याभ्यन्तरस्थम्भ वृत्तिः देशकालसन्ख्याभिः परिदृष्टो दीर्घसूक्ष्मः ॥५०॥

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

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

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Sūtra 51:

बाह्याभ्यन्तर विषयाक्षेपी चतुर्थः ॥५१॥

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

The fourth transcends the external and internal as an object.

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Sūtra 52:

ततः क्षीयते प्रकाशावरणम् ॥५२॥

tataḥ kṣīyate prakāśa-āvaraṇam ||52||

From that, the covering of the light dissolves.

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Sūtra 53:

धारणासु च योग्यता मनसः ॥५३॥

dhāraṇāsu ca yogyatā manasaḥ ||53||

And fitness of the mind for concentration.

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Sūtra 54:

स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकारैवेन्द्रियाणां प्रत्याहारः ॥५४॥

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

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

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Sūtra 55:

ततः परमावश्यता इन्द्रियाणाम् ॥५५॥

tataḥ paramā vaśyatā-indriyāṇām ||55||

From that, best control of the senses.

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Closing Verse:

इति पतञ्जल योग दर्षने साधनपादः

iti pātañjala yoga darśane sādhana-pādaḥ

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

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Chapter 3 Title:

विभूतिपादः

vibhūti-pādaḥ

The section on Special Manifestation.

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Sūtra 1:

deśa-bandhaḥ-cittasya dhāraṇā ||1||

Concentration is binding the psyche to a place.

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Sūtra 2:

tatra pratyaya-ekatānatā dhyānam ||2||

There, the continuity of psychic activity is meditation.

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Sūtra 3:

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

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

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Sūtra 4:

trayam-ekatra saṃyamaḥ ||4||

The three in the same place is complete restraint.

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Sūtra 5:

tat-jayāt prajñā- ālokaḥ ||5||

From that mastery the splendour of knowing.

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Sūtra 6:

tasya bhūmiṣu viniyogaḥ ||6||

Its application is in stages.

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Sūtra 7:

trayam-antar-aṅgaṃ pūrvebhyaḥ ||7||

The three are the internal limb from the preceding.

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Sūtra 8:

tad-api bahir-aṅgaṃ nirbījasya ||8||

That also external limb to without seed.

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Sūtra 9:

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

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

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Sūtra 10:

tasya praśānta-vāhitā saṃskārāt ||10||

From that tendency a serene flow.

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Sūtra 11:

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

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

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Sūtra 12:

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

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

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Sūtra 13:

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

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

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Sūtra 14:

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

The substratum is following the past, uprisen
and undetermined essential qualities.

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Sūtra 15:

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

Another sequence is the cause of another transformation.

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Sūtra 16:

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

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

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Sūtra 17:

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

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

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Sūtra 18:

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

Effecting directly seeing tendencies,
knowledge of previous existences.

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Sūtra 19:

pratyasya para-citta-jñānam ||19||

Of psychic activity, knowledge of others psyche.

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Sūtra 20:

na ca tat-sālambanaṃ tasya-aviṣayī-bhūtatvāt ||20||

And not that supporting, its elementalism not object.

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Sūtra 21:

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

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

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Sūtra 22:

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

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

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Sūtra 23:

maitrī-ādiṣu balāni ||23||

Friendliness and the rest, strengths.

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Sūtra 24:

baleṣu hasti-bala-ādīni ||24||

On strengths, elephant strength and so forth.

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Sūtra 25:

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

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

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Sūtra 26:

bhuvana-jñānaṃ sūrye saṃyamāt ||26||

Complete restraint on the sun, knowledge of the world.

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Sūtra 27:

candre tārā-vyūha-jñānam ||27||

Knowledge of arrangement of stars from the moon.

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Sūtra 28:

dhruve tat-gati-jñānam ||28||

On pole star, knowledge of motion of that.

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Sūtra 29:

nābhi-cakre kāya-vyūha-jñānam ||29||

On navel wheel, knowledge of arrangement of body.

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Sūtra 30:

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

On throat well, hunger, thirst cessation.

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Sūtra 31:

kūrma-nāḍyāṃ sthairyam ||31||

On tortoise channel, steadfastness.

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Sūtra 32:

mūrdha-jyotiṣi siddha-darśanam ||32||

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

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Sūtra 33:

prātibhāt-vā sarvam ||33||

Or, from intuition, all.

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Sūtra 34:

hṛdaye citta-saṃvit ||34||

On the heart, an understanding of the psyche.

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Sūtra 35:

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

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

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Sūtra 36:

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

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

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Sūtra 37:

te samādhau-upasargāḥ vyutthāne siddhayaḥ ||37||

These impediments to integration, accomplishments to turned outwards.

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Sūtra 38:

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

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

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Sūtra 39:

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

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

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Sūtra 40:

samāna-jayāt jvalanam ||40||

From mastery of the middle breath, glow.

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Sūtra 41:

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

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

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Sūtra 42:

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

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

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Sūtra 43:

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

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

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Sūtra 44:

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

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

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Sūtra 45:

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

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

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Sūtra 46:

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

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

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Sūtra 47:

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

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

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Sūtra 48:

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

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

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Sūtra 49:

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

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

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Sūtra 50:

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

That dispassion also diminish seed defect,
abstraction.

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Sūtra 51:

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

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

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Sūtra 52:

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

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

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Sūtra 53:

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

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

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Sūtra 54:

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

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

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Sūtra 55:

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

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

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Closing Verse:

इति पतञ्जल योग दर्षने विभूतिपादः

iti pātañjala yoga darśane vibhūti-pādaḥ

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

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Chapter 4 Title:

कैवल्यपादः

kaivalya-pādaḥ

The section on Abstraction.

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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.

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Sūtra 2:

जात्यन्तरपरिणामः प्रकृत्यापूरातः ॥२॥

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

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

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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.

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Sūtra 4:

निर्माणचित्तान्यस्मितामात्रात् ॥४॥

nirmāṇa-cittāni-asmitā-mātrāt ||4||

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

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Sūtra 5:

प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् ॥५॥

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

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

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Sūtra 6:

तत्र ध्यानजमनाशयम् ॥६॥

tatra dhyāna-jam-anāśayam ||6||

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

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Sūtra 7:

कर्माशुक्लाकृष्णं योगिनः त्रिविधमितरेषाम् ॥७॥

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

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

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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.

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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 character.

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Sūtra 10:

तासामनादित्वं चाशिषो नित्यत्वात् ॥१०॥

tāsām-anāditvaṃ cā-āśisaḥ nityatvāt ||10||

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

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Sūtra 11:

हेतुफलाश्रयालम्बनैःसंगृहीतत्वातेषामभावेतदभावः ॥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.

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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.

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Sūtra 13:

ते व्यक्तसूक्ष्माः गुणात्मानः ॥१३॥

te vyakta-sūkṣmāḥ guṇa-ātmānaḥ ||13||

These attributes of nature have visible and subtle essences.

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Sūtra 14:

परिणामैकत्वात् वस्तुतत्त्वम् ॥१४॥

pariṇāma-ekatvāt-vastu-tattvam ||14||

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

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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.

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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?

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Sūtra 17:

तदुपरागापेक्षित्वात् चित्तस्य वस्तुज्ञाताज्ञातं ॥१७॥

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

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

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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.

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Sūtra 19:

न तत्स्वाभासं दृश्यत्वात् ॥१९॥

na tat-svābhāsaṃ dṛśyatvāt ||19||

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

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Sūtra 20:

एक समये चोभयानवधारणम् ॥२०॥

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

And both not ascertained at one juncture.

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Sūtra 21:

चित्तान्तर दृश्ये बुद्धिबुद्धेः अतिप्रसङ्गः स्मृतिसंकरश्च ॥२१॥

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

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

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Sūtra 22:

चितेरप्रतिसंक्रमायाः तदाकारापत्तौ स्वबुद्धि संवेदनम् ॥२२॥

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

Assuming that form of non-changing awareness,
experience of own comprehension.

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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.

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Sūtra 24:

तदसङ्ख्येय वासनाभिः चित्रमपि परार्थम् संहत्यकारित्वात् ॥२४॥

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

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

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Sūtra 25:

विशेषदर्शिनः आत्मभावभावनानिवृत्तिः ॥२५॥

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

One who has seen the distinction,
cessation of cultivation of becoming the essence.

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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.

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Sūtra 27:

तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ॥२७॥

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

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

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Sūtra 28:

हानमेषां क्लेशवदुक्तम् ॥२८॥

hānaṃ eṣāṃ kleśavat-uktam ||28||

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

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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.

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Sūtra 30:

ततः क्लेशकर्मनिवृत्तिः ॥३०॥

tataḥ kleśa-karma-nivṛttiḥ ||30||

From that cessation of afflicted action.

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Sūtra 31:

तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्यात् ज्ञेयमल्पम् ॥३१॥

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

Then, all dust removed off,
little to be known due to endlessness of knowing.

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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.

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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.

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Sūtra 34:

पुरुषार्थशून्यानां गुणानांप्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति ॥३४॥

puruṣa-artha-śūnyānāṃ guṇānāṃ pratiprasavaḥ 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.

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Closing Verse:

इति पतञ्जल योग दर्षने कैवल्यपादः

iti pātañjala yoga darśane kaivalya-pādaḥ

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

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