Yoga Sutras by Patanjali

Yoga Sutras by Patanjali

Message from Abhyasa Yoga Institute

पतञ्जलियोगसूत्रम्

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Sadhana-Pada

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Kaivalya-Pada

संस्कृतम्

समाधिपाद

अथ योगानुशासनम् ॥१॥
योगश्चित्तवृत्तिनिरोधः ॥२॥
तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥
वृत्ति सारूप्यमितरत्र ॥४॥
वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥
प्रमाण विपर्यय विकल्प निद्रा स्मृतयः ॥६॥
प्रत्यक्षानुमानाअगमाः प्रमाणानि ॥७॥
विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् ॥८॥
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥
अभावप्रत्ययाअलम्बना तमोवृत्तिर्निद्र ॥१०॥
अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥
अभ्यासवैराग्याअभ्यां तन्निरोधः ॥१२॥
तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥
स तु दीर्घकाल नैरन्तर्य सत्काराअदराअसेवितो दृढभूमिः ॥१४॥
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णा वैराग्यम् ॥१५॥
तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥
वितर्कविचाराअनन्दास्मितारुपानुगमात्संप्रज्ञातः ॥१७॥
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥
भवप्रत्ययो विदेहप्रकृतिलयानम् ॥१९॥
श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥
तीव्रसंवेगानामासन्नः ॥२१॥
मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥
ईश्वरप्रणिधानाद्वा ॥२३॥
क्लेश कर्म विपाकाअशयैःअपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥
तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥
स एष पूर्वेषामपिगुरुः कालेनानवच्छेदात् ॥२६॥
तस्य वाचकः प्रणवः ॥२७॥
तज्जपः तदर्थभावनम् ॥२८॥
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च ॥२९॥
व्याधि स्त्यान संशय प्रमादाअलस्याविरति भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपाः ते अन्तरायाः ॥३०॥
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेप सहभुवः ॥३१॥
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥३२॥
मैत्री करुणा मुदितोपेक्षाणांसुखदुःख पुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥३३॥
प्रच्छर्दनविधारणाअभ्यां वा प्राणस्य ॥३४॥
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी ॥३५॥
विशोका वा ज्योतिष्मती ॥३६॥
वीतराग विषयम् वा चित्तम् ॥३७॥
स्वप्ननिद्रा ज्ञानाअलम्बनम् वा ॥३८॥
यथाअभिमतध्यानाद्वा ॥३९॥
परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥४०॥
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥४१॥
तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥४२॥
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥
एतयैव सविचारा निर्विचारा च सूक्ष्मविषय व्याख्याता ॥४४॥
सूक्ष्मविषयत्वम्चालिण्ग पर्यवसानम् ॥४५॥
ता एव सबीजस्समाधिः ॥४६॥
निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥४७॥
ऋतंभरा तत्र प्रज्ञा ॥४८॥
श्रुतानुमानप्रज्ञाअभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥
तज्जस्संस्कारोऽन्यसंस्कार प्रतिबन्धी ॥५०॥
तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥५१॥

साधनपाद

तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥१॥
समाधिभावनार्थः क्लेश तनूकरणार्थश्च ॥२॥
अविद्याअस्मितारागद्वेषाभिनिवेशः क्लेशाः ॥३॥
अविद्या क्षेत्रमुत्तरेषाम् प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥४॥
अनित्याअशुचिदुःखानात्मसु नित्यशुचिसुखाअत्मख्यातिरविद्या ॥५॥
दृग्दर्शनशक्त्योरेकात्मतैवास्मिता ॥६॥
सुखानुशयी रागः ॥७॥
दुःखानुशयी द्वेषः ॥८॥
स्वरस्वाहि विदुषोऽपि समारूढोऽभिनिवेशः ॥९॥
ते प्रतिप्रसवहेयाः सूक्ष्माः ॥१०॥
ध्यान हेयाः तद्वृत्तयः ॥११॥
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः ॥१२॥
सति मूले तद्विपाको जात्यायुर्भोगाः ॥१३॥
ते ह्लाद परितापफलाः पुण्यापुण्यहेतुत्वात् ॥१४॥
परिणाम ताप संस्कार दुःखैः गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः ॥१५॥
हेयं दुःखमनागतम् ॥१६॥
द्रष्टृदृश्ययोः संयोगो हेयहेतुः ॥१७॥
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियाअत्मकं भोगापवर्गार्थं दृश्यम् ॥१८॥
विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥१९॥
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ॥२०॥
तदर्थ एव दृश्यस्याअत्मा ॥२१॥
कृतार्थं प्रतिनष्टंअप्यनष्टं तदन्य साधारणत्वात् ॥२२॥
स्वस्वामिशक्त्योः स्वरूपोप्लब्धिहेतुः संयोगः ॥२३॥
तस्य हेतुरविद्या ॥२४॥
तदभाबात्संयोगाभावो हानं तद्दृशेः कैवल्यम् ॥२५॥
विवेकख्यातिरविप्लवा हानोपायः ॥२६॥
तस्य सप्तधा प्रान्तभूमिः प्रज्ञ ॥२७॥
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः ॥२८॥
यम नियमाअसन प्राणायाम प्रत्याहार धारणा ध्यान समाधयोऽष्टावङ्गानि ॥२९॥
अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः ॥३०॥
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमामहाव्रतम् ॥३१॥
शौच संतोष तपः स्वाध्यायेश्वरप्रणिधानानि नियमाः ॥३२॥
वितर्कबाधने प्रतिप्रक्षभावनम् ॥३३॥
वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहाअपूर्वका मृदुमध्य अधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिप्रक्षभावनम् ॥३४॥
अहिंसाप्रतिष्ठायं तत्सन्निधौ वैरत्याघः ॥३५॥
सत्यप्रतिष्थायं क्रियाफलाअश्रयत्वम् ॥३६॥
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥३७॥
ब्रह्मचर्य प्रतिष्ठायां वीर्यलाभः ॥३८॥
अपरिग्रहस्थैर्ये जन्मकथंता संबोधः ॥३९॥
शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः ॥४०॥
सत्त्वशुद्धिः सौमनस्यैकाग्र्येन्द्रियजयाअत्मदर्शन योग्यत्वानि च ॥४१॥
संतोषातनुत्तमस्सुखलाभः ॥४२॥
कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः ॥४३॥
स्वाध्यायादिष्टदेवता संप्रयोगः ॥४४॥
समाधि सिद्धिःईश्वरप्रणिधानात् ॥४५॥
स्थिरसुखमासनम् ॥४६॥
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ॥४७॥
ततो द्वङ्द्वानभिघातः ॥४८॥
तस्मिन् सति श्वासप्रश्वास्योर्गतिविच्छेदः प्राणायामः ॥४९॥
बाह्याअभ्यन्तरस्थम्भ वृत्तिः देशकालसन्ख्याभिः परिदृष्टो दीर्घसूक्ष्मः ॥५०॥
बाह्याअभ्यन्तर विषयाक्षेपी चतुर्थः ॥५१॥
ततः क्षीयते प्रकाशाअवरणम् ॥५२॥
धारणासु च योग्यता मनसः ॥५३॥
स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकारैवेन्द्रियाणां प्रत्याहारः ॥५४॥
ततः परमावश्यता इन्द्रियाणाम् ॥५५॥

विभूतिपाद

देशबन्धः चित्तस्य धारणा ॥१॥
तत्र प्रत्ययैकतानता ध्यानम् ॥२॥
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिवसमाधिः ॥३॥
त्रयमेकत्र संयमः ॥४॥
तज्जयात् प्रज्ञालोकः ॥५॥
तस्य भूमिषु विनियोगः ॥६॥
त्रयमन्तरन्गं पूर्वेभ्यः ॥७॥
तदपि बहिरङ्गं निर्बीजस्य ॥८॥
व्युत्थाननिरोधसंस्कारयोः अभिभवप्रादुर्भावौ निरोधक्षण चित्तान्वयो निरोधपरिणामः ॥९॥
तस्य प्रशान्तवाहिता संस्कारत् ॥१०॥
सर्वार्थता एकाग्रातयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ॥११॥
ततः पुनः शातोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ॥१२॥
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्था परिणामा व्याख्याताः ॥१३॥
शानोदिताव्यपदेश्यधर्मानुपाती धर्मी ॥१४॥
क्रमान्यत्वं परिणामान्यतेवे हेतुः ॥१५॥
परिणामत्रयसंयमाततीतानागत ज्ञानम् ॥१६॥
शब्दार्थप्रत्ययामामितरेतराध्यासात्संकरः तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ॥१७॥
संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम् ॥१८॥
प्रत्ययस्य परचित्तज्ञानम् ॥१९॥
न च तत् सालम्बनं तस्याविषयी भूतत्वात् ॥२०॥
कायरूपसंयमात् तत्ग्राह्यशक्तिस्तम्भे चक्षुः प्रकाशासंप्रयोगेऽन्तर्धानम् ॥२१॥
सोपक्रमं निरुपक्रमं च कर्म तत्संयमातपरान्तज्ञानम् अरिष्टेभ्यो वा ॥२२॥
मैत्र्यदिषु बलानि ॥२३॥
बलेषु हस्तिबलादीनी ॥२४॥
प्रवृत्त्यालोकन्यासात् सूक्ष्माव्यावहितविप्रकृष्टज्ञानम् ॥२५॥
भुवज्ञानं सूर्येसंयमात् ॥२६॥
चन्द्रे तारव्यूहज्ञानम् ॥२७॥
ध्रुवे तद्गतिज्ञानम् ॥२८॥
नाभिचक्रे कायव्यूहज्ञानम् ॥२९॥
कन्ठकूपे क्षुत्पिपासा निवृत्तिः ॥३०॥
कूर्मनाड्यां स्थैर्यम् ॥३१॥
मूर्धज्योतिषि सिद्धदर्शनम् ॥३२॥
प्रातिभाद्वा सर्वम् ॥३३॥
ह्र्डये चित्तसंवित् ॥३४॥
सत्त्वपुरुषायोः अत्यन्तासंकीर्णयोः प्रत्ययाविशेषोभोगः परार्थत्वात्स्वार्थसंयमात् पुरुषज्ञानम् ॥३५॥
ततः प्रातिभस्रावाणवेदनाअदर्शाअस्वादवार्ता जायन्ते ॥३६॥
ते समाधवुपसर्गा[ः]व्युत्थाने सिद्धयः ॥३७॥
बद्न्हकारणशैथिल्यात् प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः ॥३८॥
उदानजयाअत् जलपण्खकण्टकादिष्वसङ्गोऽत्क्रान्तिश्च ॥३९॥
समानजयाज्ज्वलनम् ॥४०॥
श्रोत्राअकाशयोः संबन्धसंयमात् दिव्यं श्रोत्रम् ॥४१॥
कायाकाशयोः संबन्धसंयमात् लघुतूलसमापत्तेश्चाअकाश गमनम् ॥४२॥
बहिरकल्पिता वृत्तिः महाविदेहा ततः प्रकाशाअवरणक्षयः ॥४३॥
स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमात् भूतजयः ॥४४॥
ततोऽणिमादिप्रादुर्भावः कायसंपत् तद्धरानभिघात्श्च ॥४५॥
रूपलावण्यबलवज्रसंहननत्वानि कायसंपत् ॥४६॥
ग्रहणस्वरूपास्मिताअवयार्थवत्त्वसंयमातिन्द्रिय जयः ॥४७॥
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ॥४८॥
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाअधिष्ठातृत्वं सर्वज्ञातृत्वं च ॥४९॥
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ॥५०॥
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥५१॥
क्षणतत्क्रमयोः संयमात् विवेकजंज्ञानम् ॥५२॥
जातिलक्षणदेशैः अन्यताअनवच्छेदात् तुल्ययोः ततः प्रतिपत्तिः ॥५३॥
तारकं सर्वविषयं सर्वथाविषयमक्रमंचेति विवेकजं ज्ञानम् ॥५४॥
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम् ॥५५॥

कैवल्यपाद

जन्मओषधिमन्त्रतपस्समाधिजाः सिद्धयः ॥१॥
जात्यन्तरपरिणामः प्रकृत्यापूरात् ॥२॥
निमित्तमप्रयोजकं प्रकृतीनांवरणभेदस्तु ततः क्षेत्रिकवत् ॥३॥
निर्माणचित्तान्यस्मितामात्रात् ॥४॥
प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् ॥५॥
तत्र ध्यानजमनाशयम् ॥६॥
कर्माशुक्लाकृष्णं योगिनः त्रिविधमितरेषाम् ॥७॥
ततः तद्विपाकानुग्णानामेवाभिव्यक्तिः वासनानाम् ॥८॥
जाति देश काल व्यवहितानामप्यान्तर्यां स्मृतिसंस्कारयोः एकरूपत्वात् ॥९॥
तासामनादित्वं चाशिषो नित्यत्वात् ॥१०॥
हेतुफलाअश्रयाअलम्बनैःसंगृहीतत्वातेषामभावेतदभावः ॥११॥
अतीतानागतं स्वरूपतोऽस्तिअध्वभेदाद् धर्माणाम् ॥१२॥
ते व्यक्तसूक्ष्माः गुणात्मानः ॥१३॥
परिणामैकत्वात् वस्तुतत्त्वम् ॥१४॥
वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥१५॥
न चैकचित्ततन्त्रं चेद्वस्तु तदप्रमाणकं तदा किं स्यात् ॥१६॥
तदुपरागापेक्षित्वात् चित्तस्य वस्तुज् नाताज् नातं ॥१७॥
सदाज्ञाताः चित्तव्र्त्तयः तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥१८॥
न तत्स्वाभासं दृश्यत्वात् ॥१९॥
एक समये चोभयानवधारणम् ॥२०॥
चित्तान्तर दृश्ये बुद्धिबुद्धेः अतिप्रसङ्गः स्मृतिसंकरश्च ॥२१॥
चितेरप्रतिसंक्रमायाः तदाकाराअपत्तौ स्वबुद्धि संवेदनम् ॥२२॥
द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् ॥२३॥
तदसङ्ख्येय वासनाभिः चित्रमपि परार्थम् संहत्यकारित्वात् ॥२४॥
विशेषदर्शिनः आत्मभावभावनानिवृत्तिः ॥२५॥
तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् ॥२६॥
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ॥२७॥
हानमेषां क्लेशवदुक्तम् ॥२८॥
प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेः धर्ममेघस्समाधिः ॥२९॥
ततः क्लेशकर्मनिवृत्तिः ॥३०॥
तदा सर्वाअवरणमलापेतस्य ज्ञानस्याअनन्त्यात् ज्ञेयमल्पम् ॥३१॥
ततः कृतार्थानं परिणामक्रमसमाप्तिर्गुणानाम् ॥३२॥
क्षणप्रतियोगी परिणामापरान्त निर्ग्राह्यः क्रमः ॥३३॥
पुरुषार्थशून्यानां गुणानांप्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति ॥३४॥

Transliteration

Samādhi-Pāda

atha yoga-anuśāsanam ॥1॥
yogaś-citta-vr̥tti-nirodhaḥ ॥2॥
tadā draṣṭuḥ svarūpe-‘vasthānam ॥3॥
vr̥tti sārūpyam-itaratra ॥4॥
vr̥ttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ ॥5॥
pramāṇa viparyaya vikalpa nidrā smr̥tayaḥ ॥6॥
pratyakṣa-anumāna-āgamāḥ pramāṇāni ॥7॥
viparyayo mithyā-jñānam-atadrūpa pratiṣṭham ॥8॥
śabda-jñāna-anupātī vastu-śūnyo vikalpaḥ ॥9॥
abhāva-pratyaya-ālambanā tamo-vr̥ttir-nidra ॥10॥
anu-bhūta-viṣaya-asaṁpramoṣaḥ smr̥tiḥ ॥11॥
abhyāsa-vairāgya-ābhyāṁ tan-nirodhaḥ ॥12॥
tatra sthitau yatno-‘bhyāsaḥ ॥13॥
sa tu dīrghakāla nairantarya satkāra-ādara-āsevito dr̥ḍhabhūmiḥ ॥14॥
dr̥ṣṭa-anuśravika-viṣaya-vitr̥ṣṇasya vaśīkāra-saṁjṇā vairāgyam ॥15॥
tatparaṁ puruṣa-khyāteḥ guṇa-vaitr̥ṣṇyam ॥16॥
vitarka-vicāra-ānanda-asmitā-rupa-anugamāt-saṁprajñātaḥ ॥17॥
virāma-pratyaya-abhyāsa-pūrvaḥ saṁskāra-śeṣo-‘nyaḥ ॥18॥
bhava-pratyayo videha-prakr̥ti-layānam ॥19॥
śraddhā-vīrya-smr̥ti samādhi-prajñā-pūrvaka itareṣām ॥20॥
tīvra-saṁvegānām-āsannaḥ ॥21॥
mr̥du-madhya-adhimātratvāt-tato’pi viśeṣaḥ ॥22॥
īśvara-praṇidhānād-vā ॥23॥
kleśa karma vipāka-āśayaiḥ-aparāmr̥ṣṭaḥ puruṣa-viśeṣa īśvaraḥ ॥24॥
tatra niratiśayaṁ sarvajña-bījam ॥25॥
sa eṣa pūrveṣām-api-guruḥ kālena-anavacchedāt ॥26॥
tasya vācakaḥ praṇavaḥ ॥27॥
taj-japaḥ tad-artha-bhāvanam ॥28॥
tataḥ pratyak-cetana-adhigamo-‘py-antarāya-abhavaś-ca ॥29॥
vyādhi styāna saṁśaya pramāda-ālasya-avirati bhrāntidarśana-alabdha-bhūmikatva-anavasthitatvāni citta-vikṣepāḥ te antarāyāḥ ॥30॥
duḥkha-daurmanasya-aṅgamejayatva-śvāsapraśvāsāḥ vikṣepa sahabhuvaḥ ॥31॥
tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ ॥32॥
maitrī karuṇā mudito-pekṣāṇāṁ-sukha-duḥkha puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam ॥33॥
pracchardana-vidhāraṇa-ābhyāṁ vā prāṇasya ॥34॥
viṣayavatī vā pravr̥tti-rutpannā manasaḥ sthiti nibandhinī ॥35॥
viśokā vā jyotiṣmatī ॥36॥
vītarāga viṣayam vā cittam ॥37॥
svapna-nidrā jñāna-ālambanam vā ॥38॥
yathā-abhimata-dhyānād-vā ॥39॥
paramāṇu parama-mahattva-anto-‘sya vaśīkāraḥ ॥40॥
kṣīṇa-vr̥tter-abhijātasy-eva maṇer-grahītr̥-grahaṇa-grāhyeṣu tatstha-tadañjanatā samāpattiḥ ॥41॥
tatra śabdārtha-jñāna-vikalpaiḥ saṁkīrṇā savitarkā samāpattiḥ ॥42॥
smr̥ti-pariśuddhau svarūpa-śūnyeva-arthamātra-nirbhāsā nirvitarkā ॥43॥
etayaiva savicārā nirvicārā ca sūkṣma-viṣaya vyākhyātā ॥44॥
sūkṣma-viṣayatvam-ca-aliṇga paryavasānam ॥45॥
tā eva sabījas-samādhiḥ ॥46॥
nirvicāra-vaiśāradye-‘dhyātma-prasādaḥ ॥47॥
r̥taṁbharā tatra prajñā ॥48॥
śruta-anumāna-prajñā-abhyām-anya-viṣayā viśeṣa-arthatvāt ॥49॥
tajjas-saṁskāro-‘nya-saṁskāra pratibandhī ॥50॥
tasyāpi nirodhe sarva-nirodhān-nirbījaḥ samādhiḥ ॥51॥

Sādhana-Pāda

tapaḥ svādhyāy-eśvarapraṇidhānāni kriyā-yogaḥ ॥1॥
samādhi-bhāvana-arthaḥ kleśa tanū-karaṇa-arthaś-ca ॥2॥
avidyā-asmitā-rāga-dveṣa-abhiniveśaḥ kleśāḥ ॥3॥
avidyā kṣetram-uttareṣām prasupta-tanu-vicchinn-odārāṇām ॥4॥
anityā-aśuci-duḥkha-anātmasu nitya-śuci-sukha-ātmakhyātir-avidyā ॥5॥
dr̥g-darśana-śaktyor-ekātmata-iva-asmitā ॥6॥
sukha-anuśayī rāgaḥ ॥7॥
duḥkha-anuśayī dveṣaḥ ॥8॥
svarasvāhi viduṣo-‘pi samārūḍho-‘bhiniveśaḥ ॥9॥
te pratiprasava-heyāḥ sūkṣmāḥ ॥10॥
dhyāna heyāḥ tad-vr̥ttayaḥ ॥11॥
kleśa-mūlaḥ karma-aśayo dr̥ṣṭa-adr̥ṣṭa-janma-vedanīyaḥ ॥12॥
sati mūle tad-vipāko jāty-āyur-bhogāḥ ॥13॥
te hlāda paritāpa-phalāḥ puṇya-apuṇya-hetutvāt ॥14॥
pariṇāma tāpa saṁskāra duḥkhaiḥ guṇa-vr̥tti-virodhācca duḥkham-eva sarvaṁ vivekinaḥ ॥15॥
heyaṁ duḥkham-anāgatam ॥16॥
draṣṭr̥-dr̥śyayoḥ saṁyogo heyahetuḥ ॥17॥
prakāśa-kriyā-sthiti-śīlaṁ bhūtendriya-ātmakaṁ bhoga-apavarga-arthaṁ dr̥śyam ॥18॥
viśeṣa-aviśeṣa-liṅga-mātra-aliṅgāni guṇaparvāṇi ॥19॥
draṣṭā dr̥śimātraḥ śuddho-‘pi pratyaya-anupaśyaḥ ॥20॥
tadartha eva dr̥śyasya-ātmā ॥21॥
kr̥tārthaṁ pratinaṣṭaṁ-apy-anaṣṭaṁ tadanya sādhāraṇatvāt ॥22॥
svasvāmi-śaktyoḥ svarūp-oplabdhi-hetuḥ saṁyogaḥ ॥23॥
tasya hetur-avidyā ॥24॥
tad-abhābāt-saṁyoga-abhāvo hānaṁ taddr̥śeḥ kaivalyam ॥25॥
viveka-khyātir-aviplavā hānopāyaḥ ॥26॥
tasya saptadhā prānta-bhūmiḥ prajña ॥27॥
yoga-aṅga-anuṣṭhānād-aśuddhi-kṣaye jñāna-dīptir-āviveka-khyāteḥ ॥28॥
yama niyama-āsana prāṇāyāma pratyāhāra dhāraṇā dhyāna samādhayo-‘ṣṭāvaṅgāni ॥29॥
ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ ॥30॥
jāti-deśa-kāla-samaya-anavacchinnāḥ sārvabhaumā-mahāvratam ॥31॥
śauca saṁtoṣa tapaḥ svādhyāy-eśvarapraṇidhānāni niyamāḥ ॥32॥
vitarka-bādhane pratiprakṣa-bhāvanam ॥33॥
vitarkā hiṁsādayaḥ kr̥ta-kārita-anumoditā lobha-krodha-moha-āpūrvakā mr̥du-madhya adhimātrā duḥkha-ajñāna-ananta-phalā iti pratiprakṣa-bhāvanam ॥34॥
ahiṁsā-pratiṣṭhāyaṁ tat-sannidhau vairatyāghaḥ ॥35॥
satya-pratiṣthāyaṁ kriyā-phala-āśrayatvam ॥36॥
asteya-pratiṣṭhāyāṁ sarvaratn-opasthānam ॥37॥
brahma-carya pratiṣṭhāyāṁ vīrya-lābhaḥ ॥38॥
aparigraha-sthairye janma-kathaṁtā saṁbodhaḥ ॥39॥
śaucāt svāṅga-jugupsā parairasaṁsargaḥ ॥40॥
sattva-śuddhiḥ saumanasya-ikāgry-endriyajaya-ātmadarśana yogyatvāni ca ॥41॥
saṁtoṣāt-anuttamas-sukhalābhaḥ ॥42॥
kāyendriya-siddhir-aśuddhi-kṣayāt tapasaḥ ॥43॥
svādhyāyād-iṣṭa-devatā saṁprayogaḥ ॥44॥
samādhi siddhiḥ-īśvarapraṇidhānāt ॥45॥
sthira-sukham-āsanam ॥46॥
prayatna-śaithilya-ananta-samāpatti-bhyām ॥47॥
tato dvaṅdva-an-abhighātaḥ ॥48॥
tasmin sati śvāsa-praśvāsyor-gati-vicchedaḥ prāṇāyāmaḥ ॥49॥
bāhya-ābhyantara-sthambha vr̥ttiḥ deśa-kāla-sankhyābhiḥ paridr̥ṣṭo dīrgha-sūkṣmaḥ ॥50॥
bāhya-ābhyantara viṣaya-akṣepī caturthaḥ ॥51॥
tataḥ kṣīyate prakāśa-āvaraṇam ॥52॥
dhāraṇāsu ca yogyatā manasaḥ ॥53॥
svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ pratyāhāraḥ ॥54॥
tataḥ paramā-vaśyatā indriyāṇām ॥55॥

Vibhūti-Pāda

deśa-bandhaḥ cittasya dhāraṇā ॥1॥
tatra pratyaya-ikatānatā dhyānam ॥2॥
tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva-samādhiḥ ॥3॥
trayam-ekatra saṁyamaḥ ॥4॥
tajjayāt prajñālokaḥ ॥5॥
tasya bhūmiṣu viniyogaḥ ॥6॥
trayam-antarangaṁ pūrvebhyaḥ ॥7॥
tadapi bahiraṅgaṁ nirbījasya ॥8॥
vyutthāna-nirodha-saṁskārayoḥ abhibhava-prādurbhāvau nirodhakṣaṇa cittānvayo nirodha-pariṇāmaḥ ॥9॥
tasya praśānta-vāhitā saṁskārat ॥10॥
sarvārthatā ekāgrātayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ ॥11॥
tataḥ punaḥ śātoditau tulya-pratyayau cittasya-ikāgratā-pariṇāmaḥ ॥12॥
etena bhūtendriyeṣu dharma-lakṣaṇa-avasthā pariṇāmā vyākhyātāḥ ॥13॥
śān-odita-avyapadeśya-dharmānupātī dharmī ॥14॥
kramānyatvaṁ pariṇāmānyateve hetuḥ ॥15॥
pariṇāmatraya-saṁyamāt-atītānāgata jñānam ॥16॥
śabdārtha-pratyayāmām-itaretarādhyāsāt-saṁkaraḥ tat-pravibhāga-saṁyamāt sarvabhūta-ruta-jñānam ॥17॥
saṁskāra-sākṣātkaraṇāt pūrva-jāti-jñānam ॥18॥
pratyayasya para-citta-jñānam ॥19॥
na ca tat sālambanaṁ tasya-aviṣayī bhūtatvāt ॥20॥
kāya-rūpa-saṁyamāt tat-grāhyaśakti-stambhe cakṣuḥ prakāśāsaṁprayoge-‘ntardhānam ॥21॥
sopa-kramaṁ nirupa-kramaṁ ca karma tatsaṁyamāt-aparāntajñānam ariṣṭebhyo vā ॥22॥
maitry-adiṣu balāni ॥23॥
baleṣu hastibalādīnī ॥24॥
pravr̥tty-āloka-nyāsāt sūkṣmā-vyāvahita-viprakr̥ṣṭa-jñānam ॥25॥
bhuva-jñānaṁ sūrye-saṁyamāt ॥26॥
candre tāravyūha-jñānam ॥27॥
dhruve tadgati-jñānam ॥28॥
nābhicakre kāyavyūha-jñānam ॥29॥
kanṭha-kūpe kṣutpipāsā nivr̥ttiḥ ॥30॥
kūrma-nāḍyāṁ sthairyam ॥31॥
mūrdha-jyotiṣi siddha-darśanam ॥32॥
prātibhād-vā sarvam ॥33॥
hrḍaye citta-saṁvit ॥34॥
sattva-puruṣāyoḥ atyantā-saṁkīrṇayoḥ pratyayāviśeṣo-bhogaḥ para-arthat-vāt-sva-arthasaṁyamāt puruṣa-jñānam ॥35॥
tataḥ prātibha-srāvāṇa-vedana-ādarśa-āsvāda-vārtā jāyante ॥36॥
te samādhav-upasargā[ḥ]-vyutthāne siddhayaḥ ॥37॥
badnha-kāraṇa-śaithilyāt pracāra-saṁvedanācca cittasya paraśarīrāveśaḥ ॥38॥
udāna-jayāat jala-paṇkha-kaṇṭakādiṣv-asaṅgo-‘tkrāntiśca ॥39॥
samāna-jayāj-jvalanam ॥40॥
śrotra-ākāśayoḥ saṁbandha-saṁyamāt divyaṁ śrotram ॥41॥
kāyākāśayoḥ saṁbandha-saṁyamāt laghu-tūla-samāpatteśca-ākāśa gamanam ॥42॥
bahir-akalpitā vr̥ttiḥ mahā-videhā tataḥ prakāśa-āvaraṇa-kṣayaḥ ॥43॥
sthūla-svarūpa-sūkṣma-anvaya-arthavattva-saṁyamāt bhūtajayaḥ ॥44॥
tato-‘ṇimādi-prādurbhāvaḥ kāyasaṁpat tad-dharānabhighātśca ॥45॥
rūpa-lāvaṇya-bala-vajra-saṁhananatvāni kāyasaṁpat ॥46॥
grahaṇa-svarūpa-asmitā-avaya-arthavattva-saṁyamāt-indriya jayaḥ ॥47॥
tato mano-javitvaṁ vikaraṇa-bhāvaḥ pradhāna-jayaś-ca ॥48॥
sattva-puruṣa-anyatā-khyātimātrasya sarva-bhāvā-adhiṣṭhātr̥tvaṁ sarva-jñātr̥tvaṁ ca ॥49॥
tad-vairāgyād-api doṣa-bīja-kṣaye kaivalyam ॥50॥
sthāny-upa-nimantraṇe saṅga-smaya-akaraṇaṁ punar-aniṣṭa-prasaṅgāt ॥51॥
kṣaṇa-tat-kramayoḥ saṁyamāt vivekajaṁ-jñānam ॥52॥
jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt tulyayoḥ tataḥ pratipattiḥ ॥53॥
tārakaṁ sarva-viṣayaṁ sarvathā-viṣayam-akramaṁ-ceti vivekajaṁ jñānam ॥54॥
sattva-puruṣayoḥ śuddhisāmye kaivalyam ॥55॥

Kaivalya-Pāda

janma-oṣadhi-mantra-tapas-samādhi-jāḥ siddhayaḥ ॥1॥
jāty-antara-pariṇāmaḥ prakr̥ty-āpūrāt ॥2॥
nimittam-aprayojakaṁ prakr̥tīnāṁ-varaṇa-bhedastu tataḥ kṣetrikavat ॥3॥
nirmāṇa-cittāny-asmitā-mātrāt ॥4॥
pravr̥tti-bhede prayojakaṁ cittam-ekam-anekeṣām ॥5॥
tatra dhyānajam-anāśayam ॥6॥
karma-aśukla-akr̥ṣṇaṁ yoginaḥ trividham-itareṣām ॥7॥
tataḥ tad-vipāka-anugṇānām-eva-abhivyaktiḥ vāsanānām ॥8॥
jāti deśa kāla vyavahitānām-apy-āntaryāṁ smr̥ti-saṁskārayoḥ ekarūpatvāt ॥9॥
tāsām-anāditvaṁ cāśiṣo nityatvāt ॥10॥
hetu-phala-āśraya-ālambanaiḥ-saṁgr̥hītatvāt-eṣām-abhāve-tad-abhāvaḥ ॥11॥
atīta-anāgataṁ svarūpato-‘sti-adhvabhedād dharmāṇām ॥12॥
te vyakta-sūkṣmāḥ guṇa-atmānaḥ ॥13॥
pariṇāma-ikatvāt vastu-tattvam ॥14॥
vastusāmye citta-bhedāt-tayorvibhaktaḥ panthāḥ ॥15॥
na caika-citta-tantraṁ cedvastu tad-apramāṇakaṁ tadā kiṁ syāt ॥16॥
tad-uparāga-apekṣitvāt cittasya vastu-j nātāj nātaṁ ॥17॥
sadājñātāḥ citta-vrttayaḥ tat-prabhoḥ puruṣasya-apariṇāmitvāt ॥18॥
na tat-svābhāsaṁ dr̥śyatvāt ॥19॥
eka samaye c-obhaya-an-avadhāraṇam ॥20॥
cittāntara dr̥śye buddhi-buddheḥ atiprasaṅgaḥ smr̥ti-saṁkaraś-ca ॥21॥
citer-aprati-saṁkramāyāḥ tad-ākāra-āpattau svabuddhi saṁ-vedanam ॥22॥
draṣṭr̥-dr̥śy-opa-raktaṁ cittaṁ sarva-artham ॥23॥
tad-asaṅkhyeya vāsanābhiḥ citram-api parārtham saṁhatya-kāritvāt ॥24॥
viśeṣa-darśinaḥ ātmabhāva-bhāvanā-nivr̥ttiḥ ॥25॥
tadā viveka-nimnaṁ kaivalya-prāg-bhāraṁ cittam ॥26॥
tac-chidreṣu pratyaya-antarāṇi saṁskārebhyaḥ ॥27॥
hānam-eṣāṁ kleśavad-uktam ॥28॥
prasaṁkhyāne-‘py-akusīdasya sarvathā vivekakhyāteḥ dharma-meghas-samādhiḥ ॥29॥
tataḥ kleśa-karma-nivr̥ttiḥ ॥30॥
tadā sarva-āvaraṇa-malāpetasya jñānasya-ānantyāt jñeyamalpam ॥31॥
tataḥ kr̥tārthānaṁ pariṇāma-krama-samāptir-guṇānām ॥32॥
kṣaṇa-pratiyogī pariṇāma-aparānta nirgrāhyaḥ kramaḥ ॥33॥
puruṣa-artha-śūnyānāṁ guṇānāṁ-pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citiśaktiriti ॥34॥

Meaning

Samadhi-Pada

Yoga in the here and now: an introduction to the study and practice of yoga ||1||
When you are in a state of yoga, all misconceptions (vrittis) that can exist in the mutable aspect of human beings (chitta) disappear. ||2||
For finding our true self (drashtu) entails insight into our own nature. ||3||
Lacking that, misconceptions (vritti) skew our perceptions. ||4||
There are five types of misconceptions (vrittis), some of which are more agreeable than others: ||5||
insight, error, imaginings, deep sleep, and recollections.
Insight arises from direct perception, conclusions, or learning that are based on reliable sources. ||7||
Error arises from knowledge that is based on a false mental construct. ||8||
Imaginings are engendered by word knowledge without regard for what actually exists in the real world. ||9||
Deep sleep is the absence of all impressions resulting from opacity in that which is mutable in human beings (chitta). ||10||
Recollections are engendered by the past, insofar as the relevant experience has not been eclipsed. ||11||
The state of yoga is attained via a balance between assiduousness (abhyasa) and imperturbability (vairagya). ||12||
Assiduousness means resolutely adhering to one’s practice of yoga. ||13||
Success can definitely be achieved via sound and continuous practice over an extended period of time, carried out in a serious and thoughtful manner. ||14||
Imperturbability results from a balance in the consciousness, and when the desire for all things that we see or have heard of is extinguished. ||15||
The highest state of imperturbability arises from the experience of the true self; in this state even the basic elements of nature lose their power over us. || 16||
This absolute knowledge is engendered incrementally by divination, experience, joy, and ultimately the feeling of oneness. ||17||
The other state of insight, which is based on persistent practice, arises when all perception has been extinguished and only non-manifest impressions remain. ||18||
Some people are born with true insight, whereas others attain it via a divine body or oneness with nature. ||19||
And then there are some for whom trust, determination, memory and divination lay the groundwork for insight. ||20||
The goal is achieved through intensive practice. ||21||
This practice can be light, moderate or intensive. ||22||
The goal can also be attained via submission to the concept of an ideal being (ishvara). ||24||
Ishavara is a special being that is unaffected by the obstacles of the spiritual aspirant (klesha), specific actions and consequences (karma), or recollections or desires. ||24||
Ishavara is unmatched and is the source of all knowledge. ||25||
Ishvara is each and every one, and is even the teacher of the first ones; he is unaffected by time ||26||
OM is a symbol for ishvara. ||27||
Repetition of OM (with this meaning) leads to contemplation. ||28||
Through this practice, the immutable self is revealed and all obstacles (antaraya) are removed. ||29||
These obstacles (antaraya) (illness; inertia; doubt; neglect; sloth; desire; blindness; a lack of goals; irresoluteness) obscure that which is immutable in human beings (chitta). ||30||
Suffering, depression, nervousness, and agitated breathing are signs of this lack of clarity. ||31||
He who practices assiduously overcomes these obstacles. ||32||
All that is mutable in human beings (chitta) is harmonized through the cultivation of love (maitri), helpfulness (karuna), conviviality (mudita) and imperturbability (upeksha) in situations that are happy, painful, successful or unfortunate. ||33||
The goal can be attained through breathing exercises involving holding your breath before exhaling. ||34||
– Or by contemplating things and impressions, which promotes mental stability and consolidation ||35||
– Or by contemplating the inner light that is free of suffering. ||36||
– Or if what is mutable in human beings (chitta) is no longer the handmaiden of desire. ||37||
– Or through knowledge that is derived from a nocturnal dream. ||38||
– Or through contemplation (dhyana) of love. ||39||
A person who attains this goal has mastery over everything, from the smallest atom to the entire universe. ||40||
Once the misconceptions (vritti) have been minimized, everything that is mutable in human beings (chitta) becomes as clear as a diamond, and perceptions, the perceived, and perceiver are melded with each other. – One builds on and colors the other. This is enlightenment (samapatti). ||41||
In conjunction with word and object knowledge, or imagination, this state is savitarka samapatti. ||42||
Once all previous impressions (smriti) have been purged and one’s own nature is clearly perceptible, then only the object of contemplation emanates light. This is nirvitarka samapatti. ||43||
If the object of concentration is of a subtle nature, these two described states are known as savichraara and nirvichara samapatti. ||44||
An object can be subtle to the point of indefinability. ||46||
All of these states of consciousness are called sabija samadhi. ||46||
If you regularly experience the clearest of the four aforementioned states known as nirvichara samapatti, then you are about to experience a state of absolute clarity. ||47||
– Then consciousness will be filled with truth. ||48||
Consciousness is characterized by a special relationship to the object. This relationship exceeds the bounds of knowledge that is received and followed. ||49||
This experience gives rise to an impression (samskara) that supplants other impressions (samskara). ||50||
Nirbiija samadhi is attained once even these impressions have become tranquil and when everything has become tranquil. ||51||

Sadhana-Pada

Practice characterized by rigor and vigilance toward itself, without attachment to the outcome, is known as kriya yoga. ||1||
If your practice is aligned with your goal (samadhi), the obstacles along your spiritual path (klesha) will disappear and ultimately you will reach your goal. ||2||
The obstacles along the spiritual path (klesha) are as follows: a lack of insight (avidya); identification with the mutable (asmita); the belief that happiness (raga) or unhappiness (dvesha) result from outer circumstances; deep seated anxiety (abinivesha). ||3||
A lack of insight (avidya) is the source of most kleshas (obstacles) and can be latent, incipient, full fledged or overwhelming. ||4||
A combination of the eternal and transitory, purity and impurity, joy and suffering, or the mutable and immutable in human beings are all referred to as a lack of insight (avidya). ||5||
Confusing the immutable core with the transient shell is referred to as identification with the mutable (asmita). ||6||
The presumption that happiness depends on external circumstances is referred to as desire (raga). ||7||
The notion that pain and suffering are caused by external circumstances is referred to as aversion (dvesha). ||8||
Anxiety (abhinivesha) arises spontaneously and can even dominate your entire existence. ||9||
This burden (klesha) should be nipped in the bud. || 10||
Medidating (dhyana) on that which we wish to overcome eliminates such misconceptions that arise from human mutability (vritti). ||11|
Obstacles (kleshas) are the breeding ground for tendencies that give rise to actions and the consequences (karma) thereof. Such obstacles are experienced as visible or invisible obstacles. ||12||
The outcome of these circumstances is manifested by a person’s station in life, longevity, and the extent to which they achieve happiness. ||13||
The outcome of an action is felicitous or infelicitous depending on whether the foundation is successful or unsuccessful. ||14||
Suffering is caused by change in the outside world, as well as impressions, desires (samsakra), misconceptions (vritti) and conflict. Suffering is omnipresent for those who have the capacity to differentiate. ||15||
But future suffering can be avoided. ||16||
For identificaiton of the true self (drashtu) with that which is mutable is the cause of suffering. ||17||
Objects and situations in the physical world can be characterized by purity (sattva), unrest (rajas), or inertia (tamas); they are physical or etheric and result in short term pleasure or long term redemption ||18||
Physical objects exhibit the following states: determinable; unspecific; symbolic; beyond symbols ||19||
Only the true self (drashtu) sees; it is immutable, although seeing is based on accurate perception. ||20||
Physical objects can only be deemed to such if perceived by the true self (atma) ||21||
Once an object has fulfilled its purpose, it does not disappear but instead remains in existence as such for others; for the object is valid for all. ||22||
The sole purpose of linking the mutable with the extant is to recognize the true enduring form. ||23||
The root cause of identification with the mutable is a lack of insight (avidya). ||24||
When a lack of insight (avidya) disappears, this identification likewise disappears. Once this identification has completely disappeared, liberation (kaivalya) of the true self (drashtu) has occurred. ||25||
The capacity to make distinctions (viveka) and uninterrupted insight are the path to this goal. ||26||
This path to insight has seven steps. ||27||
Through practice of these limbs of yoga, impurity is overcome and wisdom and an enduring capacity to make disinctions are achieved. ||28||
The limbs of the eight-fold path are as follows: respect for others (yama) and yourself (niyama); harmony with your body (asana), your energy (pranayama), your thoughts (dharana), and your emotions (pratyahara); contemplation (dhyana); ecstasy (samadhi). ||29||
Respect for others (yama) is based on non-violence (ahimsa); truthfulness (satya); not stealing (asteya); non-covetousness (aparigraha); and acting with an awareness of higher ideals (brahma-charya). ||30||
Showing respect for others without regard for social station, or for place, time, or circumstance in all spheres of this respect is a great virtue. ||31||
Cleanliness (shaucha), contentment (santosha), self-discipline (tapas), learning from yourself (svadhyaya) and accepting your fate (iishvara-pranidhana) automatically translate into the practice of respect (niyama). ||32||
Uncertainty concerning implementation can be overcome via orientation with the reverse. ||33||
Violent thoughts (himsa) induce unending suffering and ignorance. In such cases, it makes no difference whether you’re the perpetrator, the person who gives the orders, or the instigator; or whether the thoughts are provoked by greed, anger, or delusion; or whether small, medium or large scale action is involved. This is why orienting yourself toward the reverse is helpful. ||34||
Once a condition of durable non-violence (ahimsa) has been established, all enmity will be abandoned in your environs. ||35||
Once a state of truth (satya) has been permanently established, each statement will form the basis for a truthful result. ||36||
Once non-stealing has been permanently established, all riches will be available. ||37||
Performing each action with an awareness of a higher ideal (brahma-charya) engenders tremendous strength. ||38||
The permanent reign of non-covetousness (aparigraha) engenders knowledge concerning the goal of earthly life. ||39||
Purity (shaucha) results in the abandonment of physicality and the cessation of physical contact with external things. ||40||
Also the capacity for clarity, cleanliness, cheerfulness and intentness, as well as mastery over the senses, ultimately give rise to self realization. ||41||
An attitude of contentment (santosha) gives rise to unexcelled happiness, mental comfort, joy, and satisfaction. ||42||
Through self discipline (tapas), mental impurities are destroyed and the body and senses take on supernatural powers. ||43||
Self-study and reflection on yourself (svadhyaya) brings you into contact with the desired ideal. ||44||
By accepting your fate (ishvarapranidhana), you achieve self knowledge (samadhi) and supernatural power (siddhi). ||45||
Practicing yoga with strength and in a relaxed manner gives rise to harmony with the physical body (asana). ||46||
The key to success in this regard is practice with effort, which becomes progressively easier, combined with deep contemplation (samapatti). ||47||
This results in a victory over the duality of life. ||48||
Once harmony with the physical body has been achieved, through interruption of the movement engendered by inhaling and exhaling you attempt to harmonize your energy (pranayama). ||49||
Exhalation, inhalation, retention, technique, time and number must be very precisely regulated over a lengthy period. ||50||
The fourth pranayama technique ultimately transcends breath retention after exhaling or inhaling. ||51||
The veil covering the light of the true self then vanishes.
And the mind develops the capacity for harmony with thoughts (dharana). ||53||
Harmony with the emotions (pratyahara) is achieved when the senses cease to be engaged with external objects and thus that which is mutable in human beings (chitta) becomes similar to true nature. ||54||
Thus do you gain supreme mastery of your senses. ||55||

Vibhuti-Pada

Harmony with your thoughts and the ability to concentrate are attained by aligning the mutable aspects of humankind with a specific subject. ||1||
Allowing your thoughts to flow in an uninterrupted stream results in contemplation (dhyana). ||2||
Insight (samadhi) occurs when only the subject matter of the orientation shines forth without any being affected by the person in question. ||3||
The three processes of dharana, dhyana, and samadhi, when taken together, are the components of meditation (samyama). ||4||
Mastery of this meditation gives rise to absolute knowledge of all that can be perceived. ||5||
This meditation is carried out in the three aforementioned successive steps. ||6||
These three steps are more internal (anga) than the previous steps. ||7||
However, these three steps are still external compared to ultimate knowledge (nirbija samadhi). ||8||
That high level of mastery called nirodhah-parinamah occurs in the moment of transition when the rising tendency of deep impressions, the subsiding tendency, and the mutable nature of humankind (chitta) converge. ||9||
The tranquil flow of transition to tranquility gives rise to a new impression (samskara). ||10||
The transition to insight (samadhi-parinama) is characterized by the mutability in human beings (chitta) becoming progressively less scattered, whereas the tendency toward consolidation increases. ||11||
The transition to one-pointedness, or ekagrata-parinamah, is the transition whereby human mutability (chitta) becomes perfectly balanced between arising and subsiding. ||12||
This explains the transformation of relinquishment (dharma-parinama), characteristics (lakshana-parinama) and states into material elements of the senses. ||13||
Past, present and future tasks are all based on one and the same foundation. ||14||
Distinctness in transformation (anyatvam-parinama) are based on differences in the sequence ||15||
Meditation (samyama) on the three types of change (parinama-traya) gives rise to knowledge of the past and future. ||16||
The name, task and experience associated with an object are interconnected. By meditating (samyama) on the distinction between these three, we attain knowledge (jnana) concerning the form of expression of all living beings. ||17||
Through meditation on our impressions (samskaras) comes the knowledge (jnana) of previous incarnations. ||18||
Meditation on the thoughts of another person gives rise to knowledge (jnana) of their mutable being (chitta). ||19||
But we learn nothing from the true nature of another person, for they are not an object that can be perceived. ||20||
Through meditation on the form of one’s own physical body, it becomes possible to impede the capacity that renders the body visible. This precludes a connection between light and the eyes and renders the body invisible to others. ||21||
Meditation (samyama) on foreseeable and unforeseeable causes and causal relationships (karma) gives rise to knowledge (jnana) concerning fate. ||22||
Meditating on love (maitri) and the other positive attitudes (see ys 1.33) engenders the necessary strength. ||23||
Meditating on strength itself engenders the strength of an elephant. ||24||
Meditating on the source of the inner light gives rise to knowledge (jnana) of subtle, concealed and remote entities. ||25||
Meditation (samyama) on the sun gives rise to knowledge (jnana) of the ethereal and physical worlds. ||26||
Meditating on the moon (chandra) gives rise to knowledge (jnana) concerning the arrangement of the stars. ||27||
Meditating on the polestar engenders knowledge (jnana) of its constellation. ||28||
Meditation on the energy center of the navel (nabhi chakra) gives rise to knowledge (jnana) concerning the arrangement and structure of the physical body. ||29||
Meditation on the pit of the throat (kantha kupa) causes hunger and thirst to cease. ||30||
Meditation on the energy in the spine (kurma nadi) engenders steadiness. ||31||
Meditation on the light inside the head engenders contact with the masters (siddhas). ||32||
Meditiation on intuition engenders knowledge about everything. ||33||
Meditation on the heart (hridaya) engenders knowledge concerning human mutability (chitta). ||34||
Outer enjoyment (bhoga) arises from a failure to distinguish between the physical world and the true self, which are very different from each other.
Knowledge (jhana) of the true self (purusha) arises from meditation (samyama) on matters concerning the true self rather than external matters. ||35||
This results in intuitive hearing, feeling, seeing, tasting and smelling. ||36||
These powers are of secondary importance to those who have attained knowledge (samadhi), but are nonetheless feats for materially oriented individuals. ||37||
Relinquishing the causes of attachment to the physical realm and gaining knowledge of the energy channels engenders the ability to enter into another body. ||38||
Gaining mastery over upward flowing energy (udana-vayu) severs contact with mud, water, thorns and the like; whereupon the yogi levitates. ||39||
Mastery over metabolic energy (samana-vayu) engenders inner fire. ||40||
Meditation (samyama) on the relationship between space and the power of hearing engenders the divine power of hearing. ||41||
Meditating (samyama) on the relationship between the body and space and contemplating (samapatti) the lightness of cotton engender the ability to move through space weightlessly. ||42||
Meditating on unimaginable external thought waves gives rise to maximum disembodiment. This in turn lifts the veil on the true self. ||43||
Meditating on the outer manifestations, true nature, underlying principle, temporal sequence, and purpose of something engenders mastery (jaya) of the physical elements (bhutas). ||44||
This mastery engenders the ability to make the body appear to be extremely small, as well as attainment of an absolutely physical body and its indestructible integrity. ||45||
The perfection of the body includes beauty, gracefulness, strength, and adamantine hardness. ||46||
Meditation (samyama) on the process of perception, its actual form, your I-ness, and the purpose of your life engenders mastery (jaya) over the senses. ||47||
This results in quickness of mind, liberation from the sense organs, and mastery (jaya) over matter. ||48||
Mastery of feelings and omniscience can only be attained through knowledge of the difference between the physical world and the true self. ||49||
Non-attachment (vairagya) even from that omiscience destroys the foundation of all dysbalances (dosha) and results in liberation (kaivalya). ||50||
When the celestial beings beckon, the yogi should avoid forming any attachment to this complacency, since this contact can reinstate undesirable attachment. ||51||
Meditation (samyama) on the moments and their succession give rise to knowledge (jnana) that is born from discernment (viveka). ||52||
This gives rise to knowledge of distinction between two similar objects that are not normally distinguishable on the basis of their category, characteristics, or position in space. ||53||
Knowledge that is born of discernment transcends all objects, all beings and all time. ||54||
Liberation (kaivalya) comes when parity between the physical world and the true self (purusha) is attained. ||55||

Kaivalya-Pada

Supernatural powers (siddhis) arise from birth, drugs, mantras, austerity, or yoga (samadhi) ||1||
Physical transformation engenders inner transformation of the form of existence. ||2||
However, outer causes are not sufficient to bring about inner change, which can be likened to a farmer removing a sluice gate so as to allow water to irrigate his rice field so that rice can grow there. ||3||
The mutable self (chitta) is engendered solely by identification with that which is mutable. ||4||
While the forms may manifest in various ways, the mutable essence (chitta) is the underlying principle of these many forms. ||5||
In the various manifestations, the impression engendered by contemplation (dhyana) is free of influences. ||6||
For a yogi, the law of cause and effect (karma) is neither white nor black, but is threefold for others. ||7||
In accordance with this law of cause and effect, the fruits ripen that correspond to the underlying desires (vasanas). ||8||
Even if modality, place and time cease to exist, the continuity of wish and consequences remains, for remembrance (smriti) and impressions (samskaras) are part of the same being. ||9||
The continuity arising from wish and reality has no beginning, for the will to live is eternal. ||10||
The continuity of wish and reality arises from supporting factors and external objects. If they disappear, the continuity arising from wish and reality likewise disappears. ||11||
The past and future exist inherently. Tasks (dharma) arise from the changes. ||12||
These characteristics are manifest or subtle, physical or spiritual ||13||
The uniqueness of change comprises the essence of everything. ||14||
That which is mutable in us (chitta) takes various paths to the same object, perception of which thus differs from one person another . ||15||
Nor does an object depend on that which is mutable in human beings; for if it did, then what would happen to the object if it were not perceived? ||16||
However, whether an object, situation or person is understood or misjudged depends on the emotional preconceptions and the expectations of that which is mutable in human beings. ||17||
The true self can always observe the misconceptions (vritti) in that which is mutable in human beings, because this pure self (purusha) is not in motion. ||18||
As that which is mutable in human beings is not inherently identifiable, it is a perceptible object. ||19||
Nor can both the mind and the illuminating process be cognized simultaneously. ||20||
That which is mutable in one human being (chitta) being perceived by another mutable human being (chitta) would be as absurd as perception perceiving perception, and would result in confusion of remembrance. ||21||
Unlike the characteristic of that which is immutable in human beings, the true self is unchangeable and can thus achieve full knowledge and self knowledge. ||23||
The actual purpose of that which is mutable in human beings (chitta) is to see close up both the observer (drashtu) and the observed object. ||23||
This human mutability (chitta) has countless wishes of every description (vasana). But it has another purpose – namely to establish a connection between the outside world and the true self. ||24||
For he who has experienced this unique vision (darshana), the desire (vritti) for self fulfillment vanishes. ||25||
Then the power of discernment (viveka) will be strengthened and all that is mutable in human beings (chitta) will take the path of liberation (kaivalya). ||26||
This viewpoint is breached by preconceptions (samskara), whereupon other impressions arise. ||27||
These preconceptions are eliminated as described previously for spiritual burdens (klesha). ||28||
Attaining genuinely deep insight even engenders constant imperturbability and discernment (viveka). This state is referred to as dharma megha samadhi. ||29||
Then the concept (vritti) of spiritual burden (klesha) and cause and effect (karma) will be completely removed. ||30||
Then all veils and uncertainty fall away. Knowledge that can be gained is nothing compared to the infinity of knowledge. ||31||
In this way is the purpose of change accomplished and all change (krama) in the physical realm (guna) comes to an end. ||32||
The experience of a sequencing process of moments and changes comes to an end, thus making change (krama) a real experience. ||33||
Liberation (kaivalya) fulfills the goal of the true self (purusha); matter (guna) is transcended. The true nature of being and the force of absolute knowledge are then revealed. ||34||