Yoga

Patanjali Yoga Sutra

Samadhi Pad

Sadhana Pad

Vibhuti Pad

Kaivalya Pad

Samadhi Pad

1: Now instruction in yoga..
2: Yoga is the restraint of fluctuations of the mind.
3: Then there is abiding in the seer's own form.
4: Ignorance is the origin of the others, whether dormant, attenuated, interrupted, or fully active.
5: At other times it takes the form of the fluctuations.
6: Valid cognition, error, conceptualization, sleep, and memory.
7: Valid cognitions are perception, inference, and valid testimoy.
8: Error is false knowledge, without foundation.
9: Conceptualization is the result of words and ideas empty of object.
10: The sleep fluctuation is based on the intention of nonbecoming.
11: Memory is the recollection of an experienced condition.
12: Through practice and dispassion arises restraint.
13: Effort in remaining there is practice.
14: But that is firmlt situated when carefully attended to for a long time without interuption.
15: Dispassion is the knowledge of mastery in one who thirsts not for conditions seen or heard.
16: That highest (dispassion) - thirstlessness for the gunas - [proceeds] from the discernment of purusa.
17: Samprajnata [arises] from association with discursive thought, reflection, bliss, and I-am-ness.
18: The other (state)* has samskara only and is proceded by practice and the intention of cessation.
19: Of the one who are absorbed in prakriti and discarnate, [there is] an intention of becoming.
20: Of the others it is proceded by faith, energy, mindfulness, samadhi, and wisdom.
21: The strongly intense ones are near.
22: Hence the distinctions of mild, moderate, and ardent.
23: Or from dedication to Isvara.
24: Isvara is a distinct purusa untouched by afflictions, actions, fruitions, or their residue.
25: There the seed of omnisccience is unsurpassed.
26: Due to its being unlimited by time, it is the teacher of the prior ones.
27: Its expression is pranava (OM).
28: Repetition of it and realization of its purpose [should be made].
29: Thus inward consciousness is attained and obstacles do not arise.
30: These obstacles, distractions of the mind, are: sickness, dullness, doubt, carelessness, laziness, sense addiction, false view, non-attainment of a stage, and instability..
31: A dissatisfied, despairing body and unsteady inhalation and exhalation accompany the distractions.
32: For the purpose of countering them, [there is] the practice of one thing (eka-tattva).
33: Clarification of the mind [results] from the cultivation of friendliness, compassion, happiness, and equanimity in conditions of pleasure, dissatisfaction, merit, and absence of merit, respectively.
34: Or by expulsion and retention of breath.
35: Or steady binding of the mind-organ arises in activity of involvement with a condition.
36: Or having sorrowless illumination.
37: Or [on a] mind in a condition free from attachment.
38: Or resting on knowledge [derived] from dream or sleep.
39: Or from meditation as desired.
40: Mastery of it [extends] from the smallest to the greatest.
41: The accomplished mind] of diminished fluctuations, like a precious (or clear) jewel assuming the color of any near object, has unity among grasper, grasping, and grasped.
42: Svatikara unity is the commingling by conceptualization of word, purpose, and knowledge.
43: Nirvitarka is when memory is purified, as if emptied of its own form, and the object alone shines forth.
44: Similarly explained are sarvicara and nirvicara which are subtle conditions.
45: And the subtle condition terminates in the undesignated.
46: These are samadhi with seed.
47: In skill with nirvicara, clarity of authentica self arises.
48: There the wisdom is rtam-bearing (or truth-bearing).
49: Its condition is different from heard or inferred knowledge because of its distinct purpose.
50: The samskara born of it obstructs other samskaras.
51: Whith even that restricted, everything is restricted and that is seedless samadhi.

Sadhana Pad

1: Austerity, self-study, and dedication to Isvara are kriya yoga.
2: [It is] for the purposes of cultivating samadhi and attenuating the afflictions.
3: Ignorance, I-am-ness, attraction, aversion, and desire for continuity are the afflictions.
4: Ignorance is the origin of the others, whether dormant, attenuated, interrupted, or fully active.
5: Ignorance is seeing the noneternal as eternal, the impure as pure, dissatisfaction as pleasure, and nonself as self.
6: I-am-ness is when the two powers of seer and seen [appear] as a single self.
7: Attraction is clingling to pleasure.
8: Aversion is clinging to dissatisfaction.
9: Desire for continuity, arising even among the wise, is sustained by self-inclination.
10: These subtle ones are to be avoided by a return to the origin.
11: Their fluctuations are to be voided by meditation.
12: The residue of karma, rooted in affliction, is felt in seen or unseen existence.
13: While the root existence, there is fruition of it as birth, duration, and experience.
14: These fruits are joyful or painful according to whether the causes are meritorious or demeritorious.
15: For the discriminating one, all is dissatisfaction due to the conflict of the fluctuations of the gunas and by the dissatisfactions due to parinama, sorrow, and samskaras.
16: The dissatisfaction yet to come is to be avoided.
17: The cause of what is to be avoided is the union of seer with the seen.
18: The seen has the qualities of light, activity, and inertia, consists of the elements and the senses, and has the purposes of experience an liberation.
19: The distinct, the indistinct, the designator, and the unmaifest are the divisions of the gunas.
20: The seer only sees; though pure, it appears intentional.
21: The nature of the seen is only for the purpose of that (purusa).
22: When [its] purpose is done, it disappears; otherwise it does not disappear due to being common to others.
23: Union (samyoga) is the cause of apprehending as [one] self-form the two powers of owner and owned.
24: The cause of it is ignorance.
25: From its absence, samyoga ceases; [this is] the escape, the isolation from the seen.
26: The means of escape is unfaltering discriminative discernment.
27: His wisdom to the last stage is sevenfold.
28: From following the limbs of yoga, on the destruction of impurity there is a light of knowledge, leading to discriminative discernment.
29: Restraint, observance, postures, control of breath, withdrawal, concentration, meditation, and samadhi are the eight limbs.
30: The restraints are nonviolence, truthfulness, nonstealing, sexual restraint, and nonpossession.
31: When not limited by life-state, place, time, or circumstance in all occasions.
32: Purity, contentment, austerity, self-study, and dedication to Isvara are the observances. sasuca-santosha-tapah-svadhyaya-isvara-pranidhanani niyamah
33: Discursive thoughts like violence, etc., whether done, caused or approved, consisting in lust, anger, or delusion, and whether mild, medium, or intense, have as their endless fruits and ignorance; thus, cultivation of opposites [is prescribed].
34: When in the presence of one established in nonviolence, there is the abandonment of hostility.
35: When established in truthfulness, [there is] correspondence between action and fruit.
36: When established in nonstealing, [whatever is] present is all jewels.
37: When established in sexual restraint, vigor is obtained.
38: When steadfast in nonpossession, there is knowledge of "the how" of existence.
39: From purity arises dislike of one's own body and noncontact with others.
40: And purity of sattva, cheerfulness, onepointedness, mastery of the senses, and fitness for the vision of the self.
41: From contentment, unsurpassed happiness is obtained.
42: From austerity arises the destruction of impurity and the perfection of the body and the senses.
43: From self-study arises union with the desired diety.
44: Perfection in samadhi [arises] from dedication to Isvara.
45: Asana is steadiness and ease.
46: From relaxation of effort and endless unity.
47: Thus, there is no assault by the pairs of opposites.
48: Being in this, there is control of the breath, which is cutting off of the motion of inbreath and outbreath.
49: Its fluctuations are external, internal, and suppressed; it is observed according to time, place, and number, and becomes long and subtle.
50: The fourth is withdrawal from external and internal conditions [of breath].
51: Thus, the covering of light is dissolved.
52: And there is fitness of the mind organ for concentrations.
53: Withdrawal of the senses is the disengagement from conditions as if in imitation of the own-form of the mind.
54: Then arises utmost command of the senses.

Vibhuti Pad

1: Concentration of the mind is [its] binding to a place.
2: The extension of one intention there, is meditation.
3: When the purpose alone shines forth as if empty of own form, that indeed is samadhi.
4: The unity of these three is samyama.
5: From the mastery of that, the splendor of wisdom.
6: Its application is in stages.
7: These three inner limbs are (distinct) from the prior ones.
8: These indeed are outer limbs [in regard to] the seedless.
9: [In regard to] the two samskaras of emergence and restraint, when that of appearance (emergence) is overpowered, there follows a moment of restraint in the mind; this is the parinama of restraint.
10: From the samskaraof this there is a calm flow.
11: When there is obstruction of all objectivity and the arising of one-pointedness, there is of the mind the parinama of samadhi.
12: Hence again, when there is equanimity between arising and quieted intentions, there is the parinama of one-pointedness of the mind.
13: By this are similarly explained the parinamas of state, designation, and dharama amongst the elements and the senses.
14: The dharma-holder corresponds to the dharma whether quieted, arisen, or undetermined (past, present, or future).
15: The casue of the difference between parinamas is the difference in the succession.
16: From samyama on the threefold parinamas (there is) knowledge of past and future.
17: From the overlapping here and there of words, purposes, and intentions, there is confusion. From samyama o the distinctions of them, there is knowledge of the (way of) utterance of all beings.
18: From effecting the perception of samskara, there is knowledge of previous births.
19: [Similarly, from perception of another's] intentions, there is knowledge of another mind.
20: But this is not with support because there is no condition of it in the elements.
21: From samyama on the form (rupa) of the body, [there arises] the suspension of the power of what is to be grasped and the disjunction of light and the eye, resulting in concealment.
22: Karma is either in motion or not in motion. From samyama on this, or from naturual phenomena boding misfortune, there is knowledge of death.
23: [By samyama] on friendliness and so forth, (corresponding) powers.
24: [By samyama] on powers, the powers like those of the elephant, and so forth.
25: Due to the casting of light on a [sense] activity, there is knowledge of the subtle, concealed, and distant.
26: From samyama on the su, [arises] knowledge of the world.
27: On the moon, knowledge of the ordering of the stars.
28: On the polar star, knowledge of there movement.
29: On the central cakra, knowledge of the ordering of the body.
30: On the hollow of the throat, cessation of hunger and thirst.
31: On the tortoise nadi, stability.
32: On the light in the head, vision of the perfected ones.
33: Or from intuition, everything.
34: On the heart, understanding of the mind.
35: When there is no distinction of intention between the purusa and the perfect sattva, there is experience for the purpose of the other [purusa]; from samyama on purpose being for the self, there is knowledge of purusa.
36: Hence are born intuitive hearing touching, tasting, and smelling.
37: These are impediments to samadhi; in emergence (world production), they are perfections.
38: From the relaxation of the cause of bondage and from the preception of the manifestation, there is an entering of the mind into another embodiment.
39: From mastery of the upbreath, there is nonattachment amongst water, mud, and thorns, etc., and a rising above.
40: From mastry of the samana, there is radiance.
41: From samyana on the connection between the ear and space, [there arises] the divine ear.
42: From samyama on the connection between body and space, and from unity with the lightness of cotton there is movement through space.
43: An outer, genuine fluctuation is the great discarnate; hence the covering of light is destroyed.
44: From samyama on the significance and connection of the subtle and the own-form of the gross, there is mastery over the elements.
45: Hence arises the appearance of minuteness and so forth, perfection of the body, and unassailability of its dharma.
46: Perfection of the body is beauty of form, strength, and adamantine stability.
47: From samyama on grasping, own form, I-am-ness, their connection, and their significance, ther is mastery over the sense organs.
48: Hence, there is swiftness of the mind organ, a state of being beyond the senses, and mastery over pradhana.
49: Only from the discernment of the difference between sattva and purusa, there is sovereignty over all states of being and knowedge of all.
50: From dispassion toward even this, in the destruction of the seed of this impediment, arises kaivalyam.
51: There is no cause for attachment and pride upon the invitation of those well established, becasue repeated association with the undesirable.
52: From samyama on the moment of its succession, there is knowledge born of discrimination.
53: Hence, there is the ascertainment of two things that are similar, due to their not being limited (made separate) by differences of birth, designation, and place.
54: The knowledge born of discrimination is said to be liberating, (inclusive of) all conditions and all times, and no successive.
55: In the sameness of purity between the sattva and the purusa there is kaivalyam.

Kaivalya Pad

1: Perfections are born due to birth, drugs, mantra, austerity, or samadhi.
2: From the flooding of prakrti, arises parinama into other births.
3: Hence, [those things that] make distinct the limitations of these manifestations are the instrumental cause, not the initiator, as in the case of the farmer (who does not initiate the flow of water but directs it through the use of barriers).
4: The fabricating minds arise only from I-am-ness.
5: The initiator is the only mind among many that is distinct from activity.
6: There, what is born of meitation is without residue.
7: The action of a yogin is neither black nor white; that of others is threeflold.
8: Hence, the manifestation of habit patterns thus correspond to the fruition of that (karma).
9: Becasue memory and samskaras are of one form, there is a link even among births, places, and times that are concealed.
10: And there is no beginning of these due to the perpetuity of desire.
11: Becasue they are held together by causes, results, correspondences, and supports, when these (go into) nonbeing, (there is the) nonbeing of them (samskaras).
12: In there own form, the past and future exists, due to distinctions between paths of dharmas.
13: These have manifest and subtle guna natures.
14: From the uniformity of its purinama, there is the "thatness" of an object.
15: In the sameness of an object, becasue of its distinctness from the mind, there is a separate path of each.
16: An object does not depend on one mind; there is no proof of this: how couldit be?.
17: An object of the mind is known or not known due to the anticipation that colors it (the mind).
18: The fluctuations of the mind are always known due to the changelessness of their master, purusa.
19: There is no self-luminosity of that (citta-vrtti) becasue of the nature of the seen.
20: In one circumstance, there is no discernment of both (vrtti and purusa together).
21: In trying to see another highr mind there is an overstretching of the intellect from the intellect and a confusion of memory.
22: Due to the nonmixing of higher awareness, entering into that form is [in fact] the perception of one's own intellect.
23: All purposes [are known due to] the mind being tinted with seer and seen.
24: From action having been done conjoinly for the purpose of another, it is speckled with innumerable habit patterns.
25: The one who sees the distinction discontinues the cultivation of self-becoming.
26: Then, inclined toward discrimination, the mind has a propensity for kaivalyam.
27: In the intervening spaces of that, there are other intentions, due to samskaras.
28: The cessation of them is said to be like that of the afflictions.
29: Inndeed, in [that state] reflection, for the one who has discriminative discernment and always takes no interest, there is the cloud of dharama samadhi.
30: From that, there is cessation of afflicted action.
31: Then, little is to be known due to the eternality of knowledge which is free from all impure covering.
32: From that, the purpose of the gunas is done and that succession of parinama is concluded.
33: Succession and its correlate, the moment, are terminated by the end of parinama.
34: The return to the origin of the gunas, emptied of their purpose for purusa is kaivalyam, the steadfastness in own form, and the power of higher awareness.