Structure of the Text​

The Yoga Sutras are laid out in an unusual way where the first chapter essentially covers the core ideal which is the outcome of meditation. This direct understanding of the different meditations, etc. is a bit overwhelming to say the least as it requires quite a bit of leg work.

This leg work is covered in Chapter 2. This chapter deals with the body and moral practices that are a prerequisit for the outcomes that Chapter 1 uncovers. Without Chapter 2 the rest of the text is not possible.

Chapter 3 discusses mystical powers attained as part of Chapter 1. Then it talks about liberation as a continuation of Chapter 3. So the Yoga Sutras should not be organized as 1,2,3,4 but as 2,1,3,4. Chapter 1 is the way it is because it assumed that the person is already in practice hence the "Atha" at the start of 1.1.

In this regard Hatha Yoga is an expansion of Chapter 2 inclusive of the moral qualifications. So before Yoga can be practiced the body needs to be purified for the preparation of the mind. Once the body is prepared with Chapter 2 and the additional Hatha Yoga practices we can then deal with Chapter 1.

Chapter 4 seems basically akin to Jnana Yoga and Vedantic study. A stillness of mind is needed to discern the reality of things.

Study Structure​

A detailed study of Yoga would be:

1. Chapter 2
   1. Hatha Yoga Pradipika
   2. Gheranda Samhita
2. Chapter 1
3. Chapter 2
4. Chapter 3
5. Chapter 4

Yoga Sutras of Patanjali

• https://vignanam.org/english/patanjali-yoga-sutras-1-samadhi-pada.html
• https://www.vedanta.gr/wp-content/uploads/2012/03/SwHarihar_Yoga-Sutras-of-Patanjali_ENA4.pdf

Samadhi Pada (On Concentration)​

पतञ्जलि योग सूत्राणि - 1 (समाधि पाद)

अथ समाधिपादः । atha samādhipādaḥ ।

Definition of Yoga​

1. Now then Yoga is being explained.

   अथ योगानुशासनम् ॥ 1 ॥

   atha yōgānuśāsanam ॥ 1 ॥

2. Yoga is the suppression of the modifications of the mind. योगश्चित्तवृत्ति निरोधः ॥ 2 ॥ yōgaśchittavṛtti nirōdhaḥ ॥ 2 ॥

3. Then the Seer abides in Itself. तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥ 3 ॥ tadā draṣṭuḥ svarūpē'vasthānam ॥ 3 ॥

4. At other times the Seer appears to assume the form of the modification of the mind. वृत्ति सारूप्यमितरत्र ॥ 4 ॥ vṛtti sārūpyamitaratra ॥ 4 ॥

Mental Fluctuations​

5. They (modifications) fall into five varieties, of which some are 'Klista' and the rest 'Aklista'. वृत्तयः पञ्चतय्यः क्लिष्टाऽक्लिष्टाः ॥ 5 ॥ vṛttayaḥ pañchatayyaḥ kliṣṭā'kliṣṭāḥ ॥ 5 ॥

6. (They are) Pram®na, Viparyaya, Vikalpa, (dreamless) sleep and recollection. प्रमाण विपर्यय विकल्प निद्रा स्मृतयः ॥ 6 ॥ pramāṇa viparyaya vikalpa nidrā smṛtayaḥ ॥ 6 ॥

7. (Of these) Perception, inference and testimony (verbal communication) constitutethe Pramanas. प्रत्यक्षानुमानागमाः प्रमाणानि ॥ 7 ॥ pratyakṣānumānāgamāḥ pramāṇāni ॥ 7 ॥

8. Viparyaya or illusion is false knowledge formed of a thing as other than what it is. विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् ॥ 8 ॥ viparyayō mithyājñānamatadrūpa pratiṣṭham ॥ 8 ॥

9. The modification called 'Vikalpa' is based on verbal cognition in regard to a thing which does not exist. (It is a kind of useful knowledge arising out of the meaning of a word but having no corresponding reality. ) शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥ 9 ॥ śabdajñānānupātī vastuśūnyō vikalpaḥ ॥ 9 ॥

10. Dreamless sleep is the mental modification produced by the condition of inertia as the state of vacuity or negation (of waking and dreaming). अभाव प्रत्ययालम्बना वृत्तिर्निद्रा ॥ 10 ॥ abhāva pratyayālambanā vṛttirnidrā ॥ 10 ॥

11. Recollection is mental modification caused by reproduction of the previous impression of an object without adding anything from other sources. अनुभूत विषयासम्प्रमोषः स्मृतिः ॥ 11 ॥ anubhūta viṣayāsampramōṣaḥ smṛtiḥ ॥ 11 ॥

Practice & Detachment​

12. By practice and detachment these can be stopped. अभ्यास वैराग्याभ्यां तन्निरोधः ॥ 12 ॥ abhyāsa vairāgyābhyāṃ tannirōdhaḥ ॥ 12 ॥

13. Exertion to acquire Sthiti or a tranquil state of mind devoid of fluctuations is called practice. तत्र स्थितौ यत्नोऽभ्यासः ॥ 13 ॥ tatra sthitau yatnō'bhyāsaḥ ॥ 13 ॥

14. That practice when continued for a long time without break and with devotion becomes firm in foundation. स तु दीर्घकाल नैरन्तर्य सत्कारासेवितो दृढभूमिः ॥ 14 ॥ sa tu dīrghakāla nairantarya satkārāsēvitō dṛḍhabhūmiḥ ॥ 14 ॥

15. When the mind loses all desire for objects seen or described in the scriptures it acquires a state of utter desirelessness which is called detachment. दृष्टानुश्रविक विषय वितृष्णस्य वशीकारसञ्ज्ञा वैराग्यम् ॥ 15 ॥ dṛṣṭānuśravika viṣaya vitṛṣṇasya vaśīkārasañjñā vairāgyam ॥ 15 ॥

16. Indifference to the Gunas or the constituent principles, achieved through a knowledge of the nature of Purusha, is called Paravairagya (supreme detachment). तत्परं पुरुषख्याते-र्गुणवैतृष्ण्यम् ॥ 16 ॥ tatparaṃ puruṣakhyātē-rguṇavaitṛṣṇyam ॥ 16 ॥

Intro to Samadhi​

17. When concentration is reached with the help of Vitarka, Vichara, Ananda and Asmita, it is called Samprajnata-samadhi. वितर्क विचारानन्दास्मितारूपानुगमात् सम्प्रज्ञातः ॥ 17 ॥ vitarka vichārānandāsmitārūpānugamāt samprajñātaḥ ॥ 17 ॥

18. Asamprajnata-Samadhi is the other kind of Samadhi which arises through constant practice of Paravairagya which brings about the disappearance of all fluctuations of the mind, wherein only the latent impressions remain. विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥ 18 ॥ virāmapratyayābhyāsapūrvaḥ saṃskāraśēṣō'nyaḥ ॥ 18 ॥

The Effects of Effort​

19. While in the case of the Videhas or the discarnates and of the Prakrtilayas or those subsisting in their elemental constituents, it is caused by nescience which results in objective existence. भवप्रत्ययो विदेहप्रकृतिलयानाम् ॥ 19 ॥ bhavapratyayō vidēhaprakṛtilayānām ॥ 19 ॥

20. Others (who follow the path of the prescribed effort) adopt the means of reverential faith, energy, repeated recollection, concentration and real knowledge (and thus attain Asamprajnata-samadhi). श्रद्धा वीर्य स्मृति समाधिप्रज्ञा पूर्वक इतरेषाम् ॥ 20 ॥ śraddhā vīrya smṛti samādhiprajñā pūrvaka itarēṣām ॥ 20 ॥

21. Yogins with intense ardour achieve concentration and the result thereof quickly. तीव्रसंवेगानामासन्नः ॥ 21 ॥ tīvrasaṃvēgānāmāsannaḥ ॥ 21 ॥

22. On account of the methods being slow, medium and speedy, even among those Yogins who have intense ardour, there are differences. मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥ 22 ॥ mṛdumadhyādhimātratvāttatō'pi viśēṣaḥ ॥ 22 ॥

Isvara​

23. From special devotion to isvara also (concentration becomes imminent). ईश्वरप्रणिधानाद्वा ॥ 23 ॥ īśvarapraṇidhānādvā ॥ 23 ॥

24. Isvara is a particular Purusha unaffected by affliction, deed, result of action or the latent impressions thereof. क्लेश कर्म विपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥ 24 ॥ klēśa karma vipākāśayairaparāmṛṣṭaḥ puruṣaviśēṣa īśvaraḥ ॥ 24 ॥

25. In Him the seed of omniscience has reached its utmost development which cannot be exceeded. तत्र निरतिशयं सर्वज्ञबीजम् ॥ 25 ॥ tatra niratiśayaṃ sarvajñabījam ॥ 25 ॥

26. (He is) The teacher of former teachers because with Him there is no limitation by time (to His omnipotence). ' स एषः पूर्वेषामपि गुरुः कालेनानवच्छेदात् ॥ 26 ॥ sa ēṣaḥ pūrvēṣāmapi guruḥ kālēnānavachChēdāt ॥ 26 ॥

27. The sacred word designating Him is Pranava or the mystic syllable OM. तस्य वाचकः प्रणवः ॥ 27 ॥ tasya vāchakaḥ praṇavaḥ ॥ 27 ॥

28. (Yogins) Repeat it and contemplate upon its meaning. तज्जपस्तदर्थभावनम् ॥ 28 ॥ tajjapastadarthabhāvanam ॥ 28 ॥

29. From that comes realisation of the individual self and the obstacles are resolved. ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च ॥ 29 ॥ tataḥ pratyakchētanādhigamō'pyantarāyābhāvaścha ॥ 29 ॥

Obstacles​

30. Sickness, incompetence, doubt, delusion, sloth, non-abstention, erroneous conception, non-attainment of any Yogic stage, and instability to stay in a Yogic state-these distractions of the mind are the impediments. व्याधि स्त्यान संशय प्रमादालस्याविरति भ्रान्ति दर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेंऽतरायाः ॥ 30 ॥ vyādhi styāna saṃśaya pramādālasyāvirati bhrānti darśanālabdhabhūmikatvānavasthitatvāni chittavikṣēpāstēṃ'tarāyāḥ ॥ 30 ॥

31. Sorrow, dejection, restlessness of body, inhalation and exhalation arise from (previous) distractions. दुःख दौर्मनस्याङ्गमेजयत्व श्वासप्रश्वासा विक्षेपसहभुवः ॥ 31 ॥ duḥkha daurmanasyāṅgamējayatva śvāsapraśvāsā vikṣēpasahabhuvaḥ ॥ 31 ॥

32. For their stoppage (i.e. of distractions) practice (of concentration) on a single principle should be made. तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥ 32 ॥ tatpratiṣēdhārthamēkatattvābhyāsaḥ ॥ 32 ॥

Examples of Practice​

33. The mind becomes purified by the cultivation of feelings of amity, compassion, goodwill and indifference respectively towards happy, miserable, virtuous and sinful creatures. मैत्री करुणा मुदितोपेक्षाणां सुख दुःख पुण्यापुण्य विषयाणाम्-भावनातश्चित्तप्रसादनम् ॥ 33 ॥ maitrī karuṇā muditōpēkṣāṇāṃ sukha duḥkha puṇyāpuṇya viṣayāṇām-bhāvanātaśchittaprasādanam ॥ 33 ॥

34. By exhaling and restraining the breath also (the mind is calmed). प्रच्छर्दन विधारणाभ्यां वा प्राणस्य ॥ 34 ॥ prachChardana vidhāraṇābhyāṃ vā prāṇasya ॥ 34 ॥

35. The development of higher objective perceptions called Visayavati also brings about tranquillity of mind. विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी ॥ 35 ॥ viṣayavatī vā pravṛttirutpannā manasaḥ sthiti nibandhinī ॥ 35 ॥

36. Or by perception which is free from sorrow and is radiant (stability of mind can also be produced). विशोका वा ज्योतिष्मती ॥ 36 ॥ viśōkā vā jyōtiṣmatī ॥ 36 ॥

37. Or (contemplating) on a mind which is free from desires (the devotee's mind gets stabilised). वीतराग विषयं वा चित्तम् ॥ 37 ॥ vītarāga viṣayaṃ vā chittam ॥ 37 ॥

38. Or by taking as the object of meditation the images of dreams or the state of dreamless sleep (the mind of the Yogin gets stabilised). स्वप्न निद्रा ज्ञानालम्बनं वा ॥ 38 ॥ svapna nidrā jñānālambanaṃ vā ॥ 38 ॥

39. Or by contemplating on whatsoever thing one may like (the mind becomes stable ). यथाभिमतध्यानाद्वा ॥ 39 ॥ yathābhimatadhyānādvā ॥ 39 ॥

What Practice Does​

40. When the mind develops the power of stabilising on the smallest size as well as on the greatest one, then the mind comes under control. परमाणु परम महत्त्वान्तोऽस्य वशीकारः ॥ 40 ॥ paramāṇu parama mahattvāntō'sya vaśīkāraḥ ॥ 40 ॥

41. When the fluctuations of the mind are weakened, the mind appears to take on the features of the object of meditation-whether it be the cogniser (Grahita), the instrument of cognition (Grahana) or the object cognised (Grahya)-as does a transparent jewel, and this identification is called Samapatti or engrossment. क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहण ग्राह्येषु तत्स्थ तदञ्जनता समापत्तिः ॥ 41 ॥ kṣīṇavṛttērabhijātasyēva maṇērgrahītṛgrahaṇa grāhyēṣu tatstha tadañjanatā samāpattiḥ ॥ 41 ॥

42. The engrossment, in which there is the mixture of word, its meaning(i.e. the object) and its knowledge, is known as Savitarka Samapatti. . तत्र शब्दार्थ ज्ञान विकल्पैः सङ्कीर्णा सवितर्का समापत्तिः ॥ 42 ॥ tatra śabdārtha jñāna vikalpaiḥ saṅkīrṇā savitarkā samāpattiḥ ॥ 42 ॥

43. When the memory is purified, the mind appears to be devoid of its own nature (i.e. of reflective consciousness) and only the object (on which it is contemplating) remains illuminated. This kind of engrossment is called Nirvitarka Samapatti. स्मृति परिशुद्धौ स्वरूप शून्येवार्थ मात्रनिर्भासा निर्वितर्का ॥ 43 ॥ smṛti pariśuddhau svarūpa śūnyēvārtha mātranirbhāsā nirvitarkā ॥ 43 ॥

44. By this (foregoing) the Savichara and Nirvichara engrossments, whose objects are subtle, are also explained. एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ॥ 44 ॥ ētayaiva savichārā nirvichārā cha sūkṣmaviṣayā vyākhyātā ॥ 44 ॥

45. Subtlety pertaining to objects culminates in A-linga or the unmanifest. सूक्ष्म विषयत्वं चालिङ्गपर्यवसानम् ॥ 45 ॥ sūkṣma viṣayatvaṃ chāliṅgaparyavasānam ॥ 45 ॥

46. These are the only kinds of objective concentrations. . ता एव सबीजः समाधिः ॥ 46 ॥ tā ēva sabījaḥ samādhiḥ ॥ 46 ॥

47. On gaining proficiency in Nirvichara, purity in the inner instruments of cognition is developed. . निर्विचार वैशाराद्येऽध्यात्मप्रसादः ॥ 47 ॥ nirvichāra vaiśārādyē'dhyātmaprasādaḥ ॥ 47 ॥

48. The knowledge that is gained in that state is called Rtambhara (filled with truth). ऋतम्भरा तत्र प्रज्ञा ॥ 48 ॥ ṛtambharā tatra prajñā ॥ 48 ॥

49. (That knowledge) Is different from that derived from testimony or through inference, because it relates to particulars (of objects). श्रुतानुमान प्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥ 49 ॥ śrutānumāna prajñābhyāmanyaviṣayā viśēṣārthatvāt ॥ 49 ॥

50. The latent impression born of such knowledge is opposed to the formation of other latent impressions. तज्जः संस्कारोऽन्यसंस्कार प्रतिबन्धी ॥ 50 ॥ tajjaḥ saṃskārō'nyasaṃskāra pratibandhī ॥ 50 ॥

51. By the stoppage of that too (on account of the elimination of the latent impressions of Samprajnana) objectless concentration takes place through suppression of all modifications. तस्यापि निरोधे सर्वनिरोधान्निर्बीजस्समाधिः ॥ 51 ॥ tasyāpi nirōdhē sarvanirōdhānnirbījassamādhiḥ ॥ 51 ॥

इति पातञ्जलयोगदर्शने समाधिपादो नाम प्रथमः पादः । iti pātañjalayōgadarśanē samādhipādō nāma prathamaḥ pādaḥ ।

Sadhana Pada (On Practice)​

पतञ्जलि योग सूत्राणि - 2 (साधन पाद)

अथ साधनपादः । atha sādhanapādaḥ ।

Kriya Yoga​

1. Tapas (austerity or sturdy self-discipline -mental, moral and physical), Svadhyaya (repetition of sacred Mantras or study of sacred literature) and Isvara-pranidhana (complete surrender to God) are Kriya-yoga (Yoga in the form of action).

   तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥1॥

   tapaḥ svādhyāyēśvarapraṇidhānāni kriyāyōgaḥ ॥1॥

2. That Kriya-yoga (should be practised) for bringing about Samadhi and minimising the Klesas.

   समाधिभावनार्थः क्लेशतनूकरणार्थश्च ॥2॥

   samādhibhāvanārthaḥ klēśatanūkaraṇārthaścha ॥2॥

Klesas​

3. Avidya (misapprehension about the real nature of things), Asmita (egoism), Raga (attachment), Dvesa (aversion) and Abhinivesa (fear of death) are the five Klesas (afflictions).
4. Avidya is the breeding ground for the others whether they be dormant, attenuated, interrupted or active.
5. Avidya consists in regarding a transient object as everlasting, an impure object as pure, misery as happiness and the non-self as self.
6. Asmita is tantamount to the identification of Purusha or pure Consciousness with Buddhi.
7. Attachment is that (modification) which follows remembrance of pleasure.
8. Aversion is that (modification) which results from misery.
9. As in the ignorant so in the learned, the firmly established inborn fear of annihilation is the affliction called Abhinivesa.
10. The subtle Klesas are forsaken (i.e. destroyed) by the cessation of productivity (i.e. disappearance) of the mind.
11. Their means of subsistence or their gross states are avoidable by meditation.

Karma​

12. Karmasaya or latent impression of action based on afflictions, becomes active in this life or in a life to come.
13. As long as Klesa remains at the root, Karmsaya produces three consequences in the form of birth, span of life and experience.
14. Because of virtue and vice these (birth, span and experience) produce pleasurable and painful experiences.

Dukkha​

15. The discriminating persons apprehend (by analysis and anticipation) all worldly objects as sorrowful because they cause suffering in consequence, in their afflictive experiences and in their latencies and also because of the contrary nature of the Gunas (which produces changes all the time).
16. (That is why) Pain which is yet to come is to be discarded.
17. Uniting the Seer or the subject with the seen or the object, is the cause of that which has to be avoided.

Awareness and Experiences​

18. The object or knowable is by nature sentient, mutable and inert. It exists in the form of the elements and the organs, and serves the purpose of experience and emancipation.
19. Diversified (Visesa), undiversified (Avisesa), indicator-only (Lingamatra), and that which is without any indicator (Alinga) are the states of the' Gunas.
20. The Seer is absolute Knower. Although pure, modifications (of Buddhi) are witnessed by Him as an onlooker.
21. To serve as objective field to Purusha, is the essence or nature of the knowable.
22. Although ceasing to exist in relation to him whose purpose is fulfilled, the knowable does not cease to exist on account of being of use to others.

Discernment​

23. Alliance is the means of realising the true nature of the object of the Knower and of the owner, the Knower (i.e. the sort of alliance which contributes to the realisation of the Seer and the seen is this relationship).
24. (The alliance has) Avidya or nescience as its cause.
25. The absence of alliance that arises from lack of it (Avidya) is the freedom and that is the state of liberation of the Seer.
26. Clear and distinct (unimpaired) discriminative knowledge is the means of liberation.
27. Seven kinds of ultimate insight come to him (the Yogin who has acquired discriminative enlightenment).

The Eight Limbs of Yoga (Ashtanga Yoga)​

28. Through the practice of the different accessories to Yoga, when impurities are destroyed, there arises enlightenment culminating in discriminative enlightenment.
29. Yama (restraint), Niyama (observance), Asana (posture), Pranayama (regulation of breath), Pratyahara (withholding of senses), Dharana (fixity), Dhyana (meditation) and Samidha (perfect concentration) are the eight means of attaining Yoga.
30. Ahimsa (non-injury), Satya (truth), Asteya (abstention from stealing), Brahmacharya (continence) and Aparigraha (abstinence from avariciousness) are the five Yamas (forms of restraint).
31. These (the restraints), however, become a great vow when they become universal, being unrestricted by any consideration of class, place, time or concept of duty.
32. Cleanliness, contentment, austerity (mental and physical discipline), Svadhyaya (study of scriptures and chanting of Mantras) and devotion to God are the Niyamas (observances).
33. When these restraints and observances are inhibited by perverse thoughts, the opposites should be thought of.
34. Actions arising out of perverse thoughts like injury etc. are either performed by oneself, got done by another or approved ; performed either through anger, greed or delusion; and can be mild, moderate or intense. That they are the causes of infinite misery and unending ignorance is the contrary thought.
35. As the Yogin becomes established in non-injury, all beings coming near him (the Yogin) cease to be hostile.
36. When truthfulness is achieved, the words (of the Yogin) acquire the power of making them fruitful.
37. When non-stealing is established, all jewels present themselves (to the Yogin).
38. When continence is established, Virya is acquired.
39. On attaining perfection in non-acceptance, knowledge of past and future existences arises.
40. From the practice of purification, aversion towards one's own body is developed and thus aversion extends to contact with other bodies.
41. Purification of the mind, pleasantness of feeling, one-pointedness, subjugation of the senses and ability for self-realisation are acquired.
42. From contentment unsurpassed happiness is gained.
43. Through destruction of impurities, practice of austerities brings about perfection of the body and the organs.
44. From study and repetition of the Mantras, communion with the desired deity is established.
45. From devotion to God, Samadhi is attained.
46. Motionless and agreeable form (of staying) is Asana (Yogic posture).
47. By relaxation of effort and meditation on the infinite (,sanas are perfected).
48. From that arises immunity from Dvandvas or opposite conditions.
49. That (Asana) having been perfected, regulation of the flow of inhalation and exhalation is Pranayama (breath control).
50. That (Pranayama) has external operation (Vahya-vrtti), internal operation (Abhyantara-vrtti) and suppression (Stambha-vrtti). These, again, when observed according to space, time and number become long and subtle.
51. The fourth Pranayama transcends external and internal operations.
52. By that the veil over manifestation (of knowledge) is thinned.
53. (Moreover) The mind acquires fitness for Dharana.
54. When separated from their corresponding objects, the organs follow, as it were, the nature of the mind, that is called Pratyahara (restraining of the organs).
55. That brings supreme control of the organs.

avidyāsmitārāgadvēṣābhinivēśāḥ klēśāḥ ॥3॥

avidyā kṣētramuttarēṣāṃ prasuptatanuvichChinnōdārāṇām ॥4॥

anityāśuchiduḥkhānātmasu nityaśuchisukhātmakhyātiravidyā ॥5॥

dṛgdarśanaśaktyōrēkātmatēvāsmitā ॥6॥

sukhānuśayī rāgaḥ ॥7॥

duḥkhānuśayī dvēṣaḥ ॥8॥

svarasavāhī viduṣō'pi tathārūḍhō'bhinivēśaḥ ॥9॥

tē pratiprasavahēyāḥ sūkṣmāḥ ॥10॥

dhyānahēyāstadvṛttayaḥ ॥11॥

klēśamūlaḥ karmāśayō dṛṣṭādṛṣṭajanmavēdanīyaḥ ॥12॥

sati mūlē tad vipākō jātyāyurbhōgāḥ ॥13॥

tē hlādaparitāpaphalāḥ puṇyāpuṇyahētutvāt ॥14॥

pariṇāmatāpasaṃskāraduḥkhairguṇavṛttivirōdhāchcha duḥkhamēva sarvaṃ vivēkinaḥ ॥15॥

hēyaṃ duḥkhamanāgatam ॥16॥

draṣṭṛdṛśyayōḥ saṃyōgō hēyahētuḥ॥17॥

prakāśakriyāsthitiśīlaṃ bhūtēndriyātmakaṃ bhōgāpavargārthaṃ dṛśyam ॥18॥

viśēṣāviśēṣaliṅgamātrāliṅgāni guṇaparvāṇi ॥19॥

draṣṭā dṛśimātraḥ śuddhō'pi pratyayānupaśyaḥ ॥20॥

tadartha ēva dṛśyasyātmā ॥21॥

kṛtārthaṃ prati naṣṭamapyanaṣṭaṃ tadanyasādhāraṇatvāt ॥22॥

svasvāmiśaktyōḥ svarūpōpalabdhihētuḥ saṃyōgaḥ ॥23॥

tasya hēturavidyā ॥24॥

tadabhāvātsaṃyōgābhāvō hānaṃ tad dṛśēḥ kaivalyam ॥25॥

vivēkakhyātiraviplavā hānōpāyaḥ ॥26॥

tasya saptadhā prāntabhūmiḥ prajñā ॥27॥

yōgāṅgānuṣṭhānādaśuddhikṣayē jñānadīptirāvivēkakhyātēḥ ॥28॥

yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayōṣṭāvaṅgāni ॥29॥

ahiṃsāsatyāstēyabrahmacharyāparigrahā yamāḥ ॥30॥

jātidēśakālasamayānavachChinnāḥ sārvabhaumā mahāvratam ॥31॥

śauchasantōṣatapaḥ svādhyāyēśvarapraṇidhānāni niyamāḥ ॥32॥

vitarkabādhanē pratipakṣabhāvanam ॥33॥

vitarkāhiṃsādayaḥ kṛtakāritānumōditā lōbhakrōdhamōhapūrvakā mṛdumadhyādhimātrā duḥkhājñānānantaphalā iti pratipakṣabhāvanam ॥34॥

ahiṃsāpratiṣṭhāyāṃ tatsannidhau vairatyāgaḥ ॥35॥

satyapratiṣṭhāyāṃ kriyāphalāśrayatvam ॥36॥

astēyapratiṣṭhāyāṃ sarvaratnōpasthānam ॥37॥

brahmacharyapratiṣṭhāyāṃ vīryalābhaḥ ॥38॥

aparigrahasthairyē janmakathantāsambōdhaḥ ॥39॥

śauchātsvāṅgajugupsā parairasaṃsargaḥ ॥40॥

sattvaśuddhi-saumanasyaikāgryēndriyajayātmadarśana-yōgyatvāni cha ॥41॥

santōṣāt anuttamaḥsukhalābhaḥ ॥42॥

kāyēndriyasiddhiraśuddhikṣayāt tapasaḥ ॥43॥

svādhyāyādiṣṭadēvatāsamprayōgaḥ ॥44॥

samādhisiddhirīśvarapraṇidhānāt ॥45॥

sthirasukhamāsanam ॥46॥

prayatnaśaithilyānantasamāpattibhyām ॥47॥

tatō dvandvānabhighātaḥ ॥48॥

tasmin sati śvāsapraśvāsayōrgativichChēdaḥ prāṇāyāmaḥ ॥49॥

(sa tu) bāhyābhyantarastambhavṛttirdēśakālasaṅkhyābhiḥ paridṛṣṭō dīrghasūkṣmaḥ ॥50॥

bāhyābhyantaraviṣayākṣēpī chaturthaḥ ॥51॥

tataḥ kṣīyatē prakāśāvaraṇam ॥52॥

dhāraṇāsu cha yōgyatā manasaḥ ॥53॥

svaviṣayāsamprayōgē chittasvarūpānukāra ivēndriyāṇāṃ pratyāhāraḥ ॥54॥

tataḥ paramāvaśyatēndriyāṇām ॥55॥

iti pātañjalayōgadarśanē sādhanapādō nāma dvitīyaḥ pādaḥ ।

अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥3॥

अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥4॥

अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥5॥

दृग्दर्शनशक्त्योरेकात्मतेवास्मिता ॥6॥

सुखानुशयी रागः ॥7॥

दुःखानुशयी द्वेषः ॥8॥

स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः ॥9॥

ते प्रतिप्रसवहेयाः सूक्ष्माः ॥10॥

ध्यानहेयास्तद्वृत्तयः ॥11॥

क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः ॥12॥

सति मूले तद् विपाको जात्यायुर्भोगाः ॥13॥

ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात् ॥14॥

परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः ॥15॥

हेयं दुःखमनागतम् ॥16॥

द्रष्टृदृश्ययोः संयोगो हेयहेतुः॥17॥

प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् ॥18॥

विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥19॥

द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ॥20॥

तदर्थ एव दृश्यस्यात्मा ॥21॥

कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात् ॥22॥

स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः ॥23॥

तस्य हेतुरविद्या ॥24॥

तदभावात्संयोगाभावो हानं तद् दृशेः कैवल्यम् ॥25॥

विवेकख्यातिरविप्लवा हानोपायः ॥26॥

तस्य सप्तधा प्रान्तभूमिः प्रज्ञा ॥27॥

योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः ॥28॥

यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोष्टावङ्गानि ॥29॥

अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ॥30॥

जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम् ॥31॥

शौचसन्तोषतपः स्वाध्यायेश्वरप्रणिधानानि नियमाः ॥32॥

वितर्कबाधने प्रतिपक्षभावनम् ॥33॥

वितर्काहिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम् ॥34॥

अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः ॥35॥

सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् ॥36॥

अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥37॥

ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः ॥38॥

अपरिग्रहस्थैर्ये जन्मकथन्तासम्बोधः ॥39॥

शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गः ॥40॥

सत्त्वशुद्धि-सौमनस्यैकाग्र्येन्द्रियजयात्मदर्शन-योग्यत्वानि च ॥41॥

सन्तोषात् अनुत्तमःसुखलाभः ॥42॥

कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः ॥43॥

स्वाध्यायादिष्टदेवतासम्प्रयोगः ॥44॥

समाधिसिद्धिरीश्वरप्रणिधानात् ॥45॥

स्थिरसुखमासनम् ॥46॥

प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ॥47॥

ततो द्वन्द्वानभिघातः ॥48॥

तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः ॥49॥

(स तु) बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसङ्ख्याभिः परिदृष्टो दीर्घसूक्ष्मः ॥50॥

बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः ॥51॥

ततः क्षीयते प्रकाशावरणम् ॥52॥

धारणासु च योग्यता मनसः ॥53॥

स्वविषयासम्प्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः ॥54॥

ततः परमावश्यतेन्द्रियाणाम् ॥55॥

इति पातञ्जलयोगदर्शने साधनपादो नाम द्वितीयः पादः ।

Vibhuti Pada (Supernormal Powers)​

The Internal Limbs​

1. Dharana is the mind's (Chitta's) fixation on a particular point in space.
2. In that (Dharana) the continuous flow of similar mental modifications is called Dhyana or meditation. .
3. When the object of meditation only shines forth in the mind, as though devoid of the thought of even the self (who is meditating), then that state is called Samadha or concentration.

Samyama​

4. The three together on the same object is called Samyama.
5. By mastering that (Samyama), the light of knowledge (Prajna) dawns.
6. It (Samyama) is to be applied to the stages (of practice).
7. These three are more intimate practices than the previously mentioned ones.
8. That also is (to be regarded as) external in respect of Nirvija or seedless concentration.

Mental Transformations​

9. Suppression of the latencies of fluctuation and appearance of the latencies of arrested state, taking place at every moment of blankness of the arrested state in the same mind, is the mutation of the arrested state of the mind.
10. Continuity of the tranquil mind (in an arrested state) is ensured by its latent impressions.
11. Diminution of attention to all and sundry and development of onepointedness is called Samadhi-parinama or mutation of the concentrative mind.
12. There (in Samadhi) again (in the state of concentration) the past and the present modifications being similar, it is Ekagrata-parinama, or mutation of the stabilised state of the mind.
13. By these are explained the three changes, viz, of essential attributes or characteristics, of temporal characters, and of states of the Bhutas and the Indriyas (i.e. all the knowable phenomena).
14. That which continues its existence all through the varying characteristics, namely, the quiescent, i e. past, the uprisen, i.e. present, or unmanifest (but remaining as potent force), i.e. future, is the substratum (or object chracterised).
15. Change of sequence (of characteristics) is the cause of mutative differences.

Powers through Samyama​

16. Knowledge of the past and the future can be derived through Samyama on the three Parinamas (changes).
17. Word, object implied, and the idea thereof overlapping, produce one unified impression. If Samyama is practised on each separately, knowledge of the meaning of the sounds produced by all beings can be acquired.
18. By the realisation of latent impressions, knowledge of previous birth is acquired.
19. (By practising Samyama) On notions, knowledge of other minds is developed.
20. The prop (or basis) of the notion does not get known because that is not the object of (the Yogin's) observation.
21. When perceptibility of the body is suppressed by practising Samyama on its visual character, disappearance of the body is effected through its getting beyond the sphere of perception of the eye.
22. Karma is either fast or slow in fructifying. By practising Samyama on Karma or on portents, fore-knowledge of death can be acquired.
23. Through Samyama on friendliness (amity) and other similar virtues, strength is obtained therein.
24. (By practising Samyama) On (physical) strength, the strength of elephants etc, can be acquired.
25. By applying the effulgent light of the higher sense-perception (Jyotismati), knowledge of subtle objects, or things obstructed from view, or placed at a great distance, can be acquired.
26. (By practising Samyama) On the sun (the point in the body known as the solar entrance) the knowledge of the cosmic regions is acquired.
27. (By practising Samyama) On the moon (the lunar entrance) knowledge of the arrangements of stars is acquired.
28. (By practising Samyama) On the pole-star, motion of the stars is known.
29. (By practising Samyama) On the navel plexus, knowledge ofthe composition of the body is derived.
30. (By practising Samyama) On the trachea, hunger and thirst can be subdued.
31. Calmness is attained by Samyama on the bronchial tube.
32. (By practising Samyama) On the coronal light, Siddhas can be seen.
33. From knowledge known as Pratibha (intuition), everything becomes known.
34. (By practising Samyama) On the heart, knowledge of the mind is acquired.
35. Experience (of pleasure or pain) arises from a conception which does not distinguish between the two extremely different entities, viz. Buddhisattva and Purusha. Such experience exists for another (i.e. Purusha). That is why through Samyama on Purusha (who oversees all experiences and also their complete cessation), a knowledge regarding Purusha is acquired.
36. Thence (from the knowledge of Purusha) arise Pratibha (prescience), Sravana (supernormal power of hearing), Vedana (supernormal power of touch), Adarsa (supernormal power of sight), Asvada (supernormal poker of taste) and Varta (supernormal power of smell).
37. They (these powers) are impediments to Samadhi, but are (regarded as) acquisitions in a normal fluctuating state of the mind.
38. When the cause of bondage gets weakened and the movements of the mind are known, the mind can get into another body.
39. By conquering the vital force (of life) called Udana, the chance of immersion in water or mud, or entanglement in the thorns, is avoided and exit from the body at will is assured.
40. By conquering the vital force called Samana, effulgence is acquired.
41. By Samyama on the relationship between akasa and the power of hearing, divine sense of hearing is gained.
42. By practising Samyama on the relationship between the body and akasa and by concentrating on the lightness of cotton wool, passage through the sky can be secured.
43. When the unimagined conception can be held outside, i.e. unconnected with the body, it is called Mahavideha or the great discarnate. By Samyama on that, the veil over illumination (of Buddhisattva) is removed.
44. By Samyama on the grossness, the essential character, the subtlety, the inherence and the objectiveness, which are the five forms of. the Bhotas or elements, mastery over Bhutas is obtained.
45. Thence develop the power of minification and other bodily acquisitions. There is also no resistance by its characteristics.
46. Perfection of body consists in beauty, grace, strength and adamantine hardness.
47. By Samyama on the receptivity, essential character, I-sense, inherent quality and objectiveness of the five organs, mastery over them can be acquired.
48. Thence come powers of rapid movement as of the mind, action of organs independent of the body and mastery over Pradhana, the primordial cause.
49. To one established in the discernment between Buddhi and Purusha come supremacy over all beings and omniscience.
50. By renunciation of that (Visoka attainment) even, comes liberation on account of the destruction of the seeds of evil.

The Warning​

51. When invited by the celestial beings, that invitation should not be accepted nor should it cause vanity because it involves possibility of undesirable consequences.

Ultimate Liberation​

52. Differentiating knowledge of the self and the non-self comes from practising Samyama on moment and its sequence.
53. When species, temporal character and position of two different things being indiscernible they look alike, they can be differentiated thereby (by this knowledge).
54. Knowledge of discernment is Taraka or intuitional, is comprehensive of all things and of all times, and has no sequence.
55. (Whether secondary discriminative discernment is acquired or not) When equality is established between Buddhisattva and Purusha in their purity, liberation takes place.

śrīpātañjalayōgadarśanam ।

atha vibhūtipādaḥ ।

dēśabandhaśchittasya dhāraṇā ॥1॥

tatra pratyayaikatānatā dhyānam ॥2॥

tadēvārthamātranirbhāsaṃ svarūpaśūnyamiva samādhiḥ ॥3॥

trayamēkatra saṃyamaḥ ॥4॥

tajjayāt prajñālōkaḥ ॥5॥

tasya bhūmiṣu viniyōgaḥ ॥6॥

trayamantaraṅgaṃ pūrvēbhyaḥ ॥7॥

tadapi bahiraṅgaṃ nirbījasya ॥8॥

vyutthānanirōdhasaṃskārayōrabhibhavaprādurbhāvau nirōdhakṣaṇachittānvayō nirōdhapariṇāmaḥ ॥9॥

tasya praśāntavāhitā saṃskārāt ॥10॥

sarvārthataikāgrātayōḥ kṣayōdayau chittasya samādhipariṇāmaḥ ॥11॥

tataḥ punaḥ śāntōditau tulyapratyayau chittasyaikāgratā pariṇāmaḥ ॥12॥

ētēna bhūtēndriyēṣu dharmalakṣaṇāvasthāpariṇāmā vyākhyātāḥ ॥13॥

śāntōditāvyapadēśyadharmānupātī dharmī ॥14॥

kramānyatvaṃ pariṇāmānyatvē hētuḥ ॥15॥

pariṇāmatrayasaṃyamādatītānāgatajñānam ॥16॥

śabdārthapratyayānāmitarētarādhyāsāt saṅkarastatpravibhāgasaṃyamāt sarvabhūtarutajñānam ॥17॥

saṃskārasākṣātkaraṇāt pūrvajātijñānam ॥18॥

pratyayasya parachittajñānam ॥19॥

na cha tat sālambanaṃ tasyāviṣayībhūtatvāt ॥20॥

kāyarūpasaṃyamāt tadgrāhyaśaktistambhē chakṣuḥ prakāśāsamprayōgē'ntardhānam ॥21॥

sōpakramaṃ nirupakramaṃ cha karma tatsaṃyamādaparāntajñānamariṣṭēbhyō vā ॥22॥

maitryādiṣu balāni ॥23॥

balēṣu hastibalādīnī ॥24॥

pravṛttyālōkanyāsāt sūkṣmavyavahitaviprakṛṣṭajñānam ॥25॥

bhuvanajñānaṃ sūryē saṃyamāt ॥26॥

chandrē tārāvyūhajñānam ॥27॥

dhruvē tadgatijñānam ॥28॥

nābhichakrē kāyavyūhajñānam ॥29॥

kaṇṭhakūpē kṣutpipāsānivṛttiḥ ॥30॥

kūrmanāḍyāṃ sthairyam ॥31॥

mūrdhajyōtiṣi siddhadarśanam ॥32॥

prātibhādvā sarvam ॥33॥

hṛdayē chittasaṃvit ॥34॥

sattvapuruṣayōratyantāsaṅkīrṇayōḥ pratyayāviśēṣō bhōgaḥ parārthatvāt svārthasaṃyamāt puruṣajñānam ॥35॥

tataḥ prātibhaśrāvaṇavēdanādarśāsvādavārtā jāyantē ॥36॥

tē samādhāvupasargāvyutthānē siddhayaḥ ॥37॥

bandhakāraṇaśaithilyāt prachārasaṃvēdanāchcha chittasya paraśarīrāvēśaḥ ॥38॥

udānajayājjalapaṅkakaṇṭakādiṣvasaṅga utkrāntiścha ॥39॥

samānajayājjvalanam ॥40॥

śrōtrākāśayōḥ sambandhasaṃyamāt divyaṃ śrōtram ॥41॥

kāyākāśayōḥ sambandhasaṃyamāt laghutūlasamāpattēścha ākāśagamanam ॥42॥

bahirakalpitā vṛttirmahāvidēhā tataḥ prakāśāvaraṇakṣayaḥ ॥43॥

sthūlasvarūpasūkṣmānvayārthavattvasaṃyamāt bhūtajayaḥ ॥44॥

tatō'ṇimādiprādurbhāvaḥ kāyasampat taddharmānabhighātaścha ॥45॥

rūpalāvaṇyabalavajrasaṃhananatvāni kāyasampat ॥46॥

grahaṇasvarūpāsmitānvayārthavattvasaṃyamādindriyajayaḥ ॥47॥

tatō manōjavitvaṃ vikaraṇabhāvaḥ pradhānajayaścha ॥48॥

sattvapuruṣānyatākhyātimātrasya sarvabhāvādhiṣṭhātṛtvaṃ sarvajñātṛtvañcha ॥49॥

tadvairāgyādapi dōṣabījakṣayē kaivalyam ॥50॥

sthānyupanimantraṇē saṅgasmayākaraṇaṃ punaraniṣṭaprasaṅgāt ॥51॥

kṣaṇatatkramayōḥ saṃyamādvivēkajaṃ jñānam ॥52॥

jātilakṣaṇadēśairanyatānavachChēdāt tulyayōstataḥ pratipattiḥ ॥53॥

tārakaṃ sarvaviṣayaṃ sarvathāviṣayamakramaṃ chēti vivēkajaṃ jñānam ॥54॥

sattvapuruṣayōḥ śuddhisāmyē kaivalyam ॥55॥

iti śrīpātañjalayōgadarśanē vibhūtipādō nāma tṛtīyaḥ pādaḥ ।

पतञ्जलि योग सूत्राणि - 3 (विभूति पादः)

श्रीपातञ्जलयोगदर्शनम् ।

अथ विभूतिपादः ।

देशबन्धश्चित्तस्य धारणा ॥1॥

तत्र प्रत्ययैकतानता ध्यानम् ॥2॥

तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः ॥3॥

त्रयमेकत्र संयमः ॥4॥

तज्जयात् प्रज्ञालोकः ॥5॥

तस्य भूमिषु विनियोगः ॥6॥

त्रयमन्तरङ्गं पूर्वेभ्यः ॥7॥

तदपि बहिरङ्गं निर्बीजस्य ॥8॥

व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः ॥9॥

तस्य प्रशान्तवाहिता संस्कारात् ॥10॥

सर्वार्थतैकाग्रातयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ॥11॥

ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रता परिणामः ॥12॥

एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः ॥13॥

शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी ॥14॥

क्रमान्यत्वं परिणामान्यत्वे हेतुः ॥15॥

परिणामत्रयसंयमादतीतानागतज्ञानम् ॥16॥

शब्दार्थप्रत्ययानामितरेतराध्यासात् सङ्करस्तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ॥17॥

संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम् ॥18॥

प्रत्ययस्य परचित्तज्ञानम् ॥19॥

न च तत् सालम्बनं तस्याविषयीभूतत्वात् ॥20॥

कायरूपसंयमात् तद्ग्राह्यशक्तिस्तम्भे चक्षुः प्रकाशासम्प्रयोगेऽन्तर्धानम् ॥21॥

सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा ॥22॥

मैत्र्यादिषु बलानि ॥23॥

बलेषु हस्तिबलादीनी ॥24॥

प्रवृत्त्यालोकन्यासात् सूक्ष्मव्यवहितविप्रकृष्टज्ञानम् ॥25॥

भुवनज्ञानं सूर्ये संयमात् ॥26॥

चन्द्रे ताराव्यूहज्ञानम् ॥27॥

ध्रुवे तद्गतिज्ञानम् ॥28॥

नाभिचक्रे कायव्यूहज्ञानम् ॥29॥

कण्ठकूपे क्षुत्पिपासानिवृत्तिः ॥30॥

कूर्मनाड्यां स्थैर्यम् ॥31॥

मूर्धज्योतिषि सिद्धदर्शनम् ॥32॥

प्रातिभाद्वा सर्वम् ॥33॥

हृदये चित्तसंवित् ॥34॥

सत्त्वपुरुषयोरत्यन्तासङ्कीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात् स्वार्थसंयमात् पुरुषज्ञानम् ॥35॥

ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते ॥36॥

ते समाधावुपसर्गाव्युत्थाने सिद्धयः ॥37॥

बन्धकारणशैथिल्यात् प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः ॥38॥

उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च ॥39॥

समानजयाज्ज्वलनम् ॥40॥

श्रोत्राकाशयोः सम्बन्धसंयमात् दिव्यं श्रोत्रम् ॥41॥

कायाकाशयोः सम्बन्धसंयमात् लघुतूलसमापत्तेश्च आकाशगमनम् ॥42॥

बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः ॥43॥

स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमात् भूतजयः ॥44॥

ततोऽणिमादिप्रादुर्भावः कायसम्पत् तद्धर्मानभिघातश्च ॥45॥

रूपलावण्यबलवज्रसंहननत्वानि कायसम्पत् ॥46॥

ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः ॥47॥

ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ॥48॥

सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वञ्च ॥49॥

तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ॥50॥

स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥51॥

क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम् ॥52॥

जातिलक्षणदेशैरन्यतानवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः ॥53॥

तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम् ॥54॥

सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम् ॥55॥

इति श्रीपातञ्जलयोगदर्शने विभूतिपादो नाम तृतीयः पादः ।

Kaivalya Pada (On The Self-In-Itself Or Liberation)​

Means of Attaining Powers​

1. Supernormal powers come with birth or are attained through herbs, incantations, austerities or concentration.
2. (The mutation of body and organs into those of one born in a different species) Takes place through the filling in of their innate nature.
3. Causes do not put the nature into motion, only the removal of obstacles takes place through them. This is like a farmer breaking down the barrier to let the water flow. (The hindrances being removed by the causes, the nature impenetrates by itself).

Nature of the Mind and Individualization​

4. All created minds are constructed from pure I-sense.
5. One (principal) mind directs the many created minds in the variety of their activities.
6. Of these (minds with supernormal powers) those obtained through meditation are without any subliminal imprints.

Karma and Latent Impressions​

7. The actions of Yogins are neither white nor black, whereas the actions of others are of three kinds.
8. Thence (from the other three varieties of Karma) are manifested the subconscious impressions appropriate to their consequences.
9. On account of similarity between memory and corresponding latent impressions, the subconscious impressions of feelings appear simultaneously even when they are separated by birth, space and time.
10. Desire for self-welfare being everlasting, it follows that the subconscious impression from which it arises must be beginningless.
11. On account of being held together by cause, result, refuge and supporting object, Vasana disappears when they are absent.
12. The past and the future are in reality present in their fundamental forms, there being only difference in the characteristics of the forms taken at different times.

Theory of Perception and the Three Gunas​

13. Characteristics, which are present at all times, are manifest and subtle, and are composed of the three Gunas.
14. On account of the co-ordinated mutation ofthe three Gunas, an object appears as a unit.
15. In spite of sameness of objects, on account of there being separate minds they (the object and its knowledge) follow different paths, that is why they are entirely different.
16. Object is not dependent on one mind, because if it were so, then what will happen when it is not cognised by that mind ?
17. External objects are known or unknown to the mind according as they colour the mind.
18. On account of the immutability of Purusha who is master of the mind, the modifications of the mind are always known or manifest.
19. It (the mind) is not self-illuminating being an object (knowable).
20. Besides, both (the mind and its objects) cannot be cognised simul taneously.
21. If the mind were to be illumined by another mind then there will be repetition ad infinitum of illumining minds and intermixture of memory.
22. (Though) Untransmissible, the metempiric Consciousness getting the likeness of Buddhi becomes the cause of the consciousness of Buddhi. 23.The mind-stuff being affected by the Seer and the seen, is all-comprehensive.
23. That (the mind) though variegated by innumerable subconscious impressions, exists for another, since it acts conjointly.
24. For one who has realised the distinctive entity, I-e. Purusha, inquiries about the nature of his self cease.

The Path to Absolute Liberation​

25. (Then) The mind inclines towards discriminative knowledge and naturally gravitates towards the state of liberation.
26. Through its breaches (i.e. breaks in discriminative knowledge) arise other fluctuations of the mind due to (residual) latent impressions.
27. It has been said that their removal (i.e. of fluctuations) follows the same process as the removal of afflictions.
28. When one becomes disinterested even in omniscience one attains perpetual discriminative enlightenment from which ensues the concentration known as Dharmamegha (virtue-pouring cloud).
29. From that, afflictions and actions cease. 31.Then on account of the infinitude of knowledge, freed from the cover of all impurities, the knowables appear as few.
30. After the emergence of that (virtue-pouring cloud) the Gunas having fulfilled their purpose, the sequence of their mutation ceases.
31. What belongs to the moments and is indicated by the completion of a particular mutation is sequence.
32. The state of the Self-in-Itself or liberation is realised when the Gunas (having provided for the experience and liberation of Purusha) are without any purpose to fulfil and disappear into their causal substance. In other words, it is absolute Consciousness established in Its own Self

atha kaivalyapādaḥ ।

janmauṣadhimantratapassamādhijāḥ siddhayaḥ ॥1॥

jātyantarapariṇāmaḥ prakṛtyāpūrāt ॥2॥

nimittamaprayōjakaṃ prakṛtīnāṃvaraṇabhēdastu tataḥ kṣētrikavat ॥3॥

nirmāṇachittānyasmitāmātrāt ॥4॥

pravṛttibhēdē prayōjakaṃ chittamēkamanēkēṣām ॥5॥

tatra dhyānajamanāśayam ॥6॥

karmāśuklākṛṣṇaṃ yōginaḥ trividhamitarēṣām ॥7॥

tatastadvipākānuguṇānāmēvābhivyaktirvāsanānām ॥8॥

jāti dēśa kāla vyavahitānāmapyānantaryaṃ smṛtisaṃskārayōḥ ēkarūpatvāt ॥9॥

tāsāmanāditvaṃ chāśiṣō nityatvāt ॥10॥

hētuphalāśrayālambanaiḥ saṅgṛhītatvātēṣāmabhāvētadabhāvaḥ ॥11॥

atītānāgataṃ svarūpatō'styadhvabhēdāddharmāṇām ॥12॥

tē vyaktasūkṣmāḥ guṇātmānaḥ ॥13॥

pariṇāmaikatvāt vastutattvam ॥14॥

vastusāmyē chittabhēdāttayōrvibhaktaḥ panthāḥ ॥15॥

na chaikachittatantraṃ vastu tatpramāṇakaṃ tadā kiṃ syāt ॥16॥

taduparāgāpēkṣitvāt chittasya vastujñātājñātam ॥17॥

sadājñātāḥ chittavṛttayaḥ tatprabhōḥ puruṣasyāpariṇāmitvāt ॥18॥

na tatsvābhāsaṃ dṛśyatvāt ॥19॥

ēka samayē chōbhayānavadhāraṇam ॥20॥

chittāntara dṛśyē buddhibuddhēḥ atiprasaṅgaḥ smṛtisaṅkaraścha ॥21॥

chitērapratisaṅkramāyāḥ tadākārāpattau svabuddhi saṃvēdanam ॥22॥

draṣṭṛdṛśyōparaktaṃ chittaṃ sarvārtham ॥23॥

tadasaṅkhyēya vāsanābhiḥ chitramapi parārthaṃ saṃhatyakāritvāt ॥24॥

viśēṣadarśinaḥ ātmabhāvabhāvanānivṛttiḥ ॥25॥

tadā vivēkanimnaṃ kaivalyaprāgbhāraṃ chittam ॥26॥

tachChidrēṣu pratyayāntarāṇi saṃskārēbhyaḥ ॥27॥

hānamēṣāṃ klēśavaduktam ॥28॥

prasaṅkhyānē'pyakusīdasya sarvathā vivēkakhyātēḥ dharmamēghassamādhiḥ ॥29॥

tataḥ klēśakarmanivṛttiḥ ॥30॥

tadā sarvāvaraṇamalāpētasya jñānasyānantyāt jñēyamalpam ॥31॥

tataḥ kṛtārthānāṃ pariṇāmakramasamāptirguṇānām ॥32॥

kṣaṇapratiyōgī pariṇāmāparānta nirgrāhyaḥ kramaḥ ॥33॥

puruṣārthaśūnyānāṃ guṇānāmpratiprasavaḥ kaivalyaṃ svarūpapratiṣṭhā vā chitiśaktiriti ॥34॥

iti pātañjalayōgadarśanē kaivalyapādō nāma chaturthaḥ pādaḥ ।

पतञ्जलि योग सूत्राणि - 4 (कैवल्य पादः)

अथ कैवल्यपादः ।

जन्मौषधिमन्त्रतपस्समाधिजाः सिद्धयः ॥1॥

जात्यन्तरपरिणामः प्रकृत्यापूरात् ॥2॥

निमित्तमप्रयोजकं प्रकृतीनांवरणभेदस्तु ततः क्षेत्रिकवत् ॥3॥

निर्माणचित्तान्यस्मितामात्रात् ॥4॥

प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् ॥5॥

तत्र ध्यानजमनाशयम् ॥6॥

कर्माशुक्लाकृष्णं योगिनः त्रिविधमितरेषाम् ॥7॥

ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम् ॥8॥

जाति देश काल व्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोः एकरूपत्वात् ॥9॥

तासामनादित्वं चाशिषो नित्यत्वात् ॥10॥

हेतुफलाश्रयालम्बनैः सङ्गृहीतत्वातेषामभावेतदभावः ॥11॥

अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम् ॥12॥

ते व्यक्तसूक्ष्माः गुणात्मानः ॥13॥

परिणामैकत्वात् वस्तुतत्त्वम् ॥14॥

वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥15॥

न चैकचित्ततन्त्रं वस्तु तत्प्रमाणकं तदा किं स्यात् ॥16॥

तदुपरागापेक्षित्वात् चित्तस्य वस्तुज्ञाताज्ञातम् ॥17॥

सदाज्ञाताः चित्तवृत्तयः तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥18॥

न तत्स्वाभासं दृश्यत्वात् ॥19॥

एक समये चोभयानवधारणम् ॥20॥

चित्तान्तर दृश्ये बुद्धिबुद्धेः अतिप्रसङ्गः स्मृतिसङ्करश्च ॥21॥

चितेरप्रतिसङ्क्रमायाः तदाकारापत्तौ स्वबुद्धि संवेदनम् ॥22॥

द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् ॥23॥

तदसङ्ख्येय वासनाभिः चित्रमपि परार्थं संहत्यकारित्वात् ॥24॥

विशेषदर्शिनः आत्मभावभावनानिवृत्तिः ॥25॥

तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् ॥26॥

तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ॥27॥

हानमेषां क्लेशवदुक्तम् ॥28॥

प्रसङ्ख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेः धर्ममेघस्समाधिः ॥29॥

ततः क्लेशकर्मनिवृत्तिः ॥30॥

तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्यात् ज्ञेयमल्पम् ॥31॥

ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम् ॥32॥

क्षणप्रतियोगी परिणामापरान्त निर्ग्राह्यः क्रमः ॥33॥

पुरुषार्थशून्यानां गुणानाम्प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति ॥34॥

इति पातञ्जलयोगदर्शने कैवल्यपादो नाम चतुर्थः पादः ।