Yoga Sutras Of Patanjali
Book 1 - Samadhi Pāda
Samādhi Pāda
1.
अथ योगानुशासनम् ॥
atha.yoga.anuśāsanam ॥
atha yogānuśāsanam ॥
Now, Yoga (Union with the Universe) Instructions. You can also interpret this as the following: Now (the current moment) is Yoga (the Union with the Universe). When you are fully present with your mind, body & spirit, you become one with the entire Universe in that moment and that is Yoga. Therefore, Now Yoga.
Translation by Swami Vivekananda:
Now concentration is explained.
Translation by Swami Satchidananda:
Now the exposition of Yoga is being made.
Translation by Baba Haridass:
Now the teachings of yoga are being explained.
2.
योगश्चित्तवृत्ति निरोधः ॥
yogaḥ.citta.vṛttiḥ.nirodhaḥ ॥
yogaścittavṛtti nirodhaḥ ॥
Yoga (Union with the Universe) controls the fluctuations in the mind. When you are fully present at any moment, mind gets quiet and all thoughts cease to exist.
Translation by Swami Vivekananda:
Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrttis)
Translation by Swami Satchidananda:
The restraints of the modifications of the mind-stuff is Yoga.
Translation by Baba Haridass:
Control of thought waves in the mind is yoga
3.
तदाः द्रष्टुः स्वरूपेऽवस्थानम् ॥
tadāḥ.draṣṭuḥ.sva.rūpe.avasthānam ॥
tadāḥ draṣṭuḥ svarūpe’vasthānam ॥
That’s when the truth is visible in its original form.
Translation by Swami Vivekananda:
At that time (the time of concentration) the seer (the Purasa) rests in his own (unmodified) state.
Translation by Swami Satchidananda:
Then the Seer (the Self) abides in its own nature.
Translation by Baba Haridass:
Then, when the thought waves are controlled seer is established in their own true nature.
4.
वृत्तिसारूप्यमितरत्र ॥
vṛtti.sārūpyam.itaratra ॥
vṛttisārūpyamitaratra ॥
At other times, the fluctuations in the mind seem like the truth.
Translation by Swami Vivekananda:
At other times (other than that of concentration) the seer is identified with the modifications.
Translation by Swami Satchidananda:
At other times, [the Self appears to] assume the form of the mental modifications.
Translation by Baba Haridass:
In other states, when thought waves are in the mind, the seer appears the same as the thought waves
5.
वृत्तयः पञ्चतैय्यः क्लिष्टाक्लिष्टाः ॥
vṛttayaḥ.pancataiyyaḥ.kliṣṭa.akliṣṭāḥ ॥
vṛttayaḥ pancataiyyaḥ kliṣṭākliṣṭāḥ ॥
There are 5 types of fluctuations in the mind; they can be painful or painless.
Translation by Swami Vivekananda:
There are five classes of modification, painful and not painful.
Translation by Swami Satchidananda:
There are 5 kinds of mental modifications which are either painful or painless.
Translation by Baba Haridass:
The thought waves are fivefold, some are painful and some are not painful
6.
प्रमाणविपर्ययविकल्पनिद्रास्मृतयः ॥
pramāṇa.viparyaya.vikalpa.nidrā.smṛtayaḥ ॥
pramāṇaviparyayavikalpanidrāsmṛtayaḥ ॥
Correct (Verifiable) Knowledge; incorrect (or incomplete) knowledge; imagination; sleep and memory are the 5 types of mental modifications.
Translation by Swami Vivekananda:
(These are) right knowledge, indiscrimination, verbal delusion, sleep, and memory.
Translation by Swami Satchidananda:
They are right knowledge, misconception, verbal delusion, sleep and memory
Translation by Baba Haridass:
The five types are valid proof, wrong cognition, imaginary cognition, sleep and memory
7.
प्रत्यक्षानुमानागमाः प्रमाणानि ॥
pratyakṣa.anumāna.āgamāḥ.pramāṇāni ॥
pratyakṣānumānāgamāḥ pramāṇāni ॥
Mental modifications that come from direct observation (perception); inference (or estimation) and scriptures (or testimonials) are PramAna (Correct knowledge).
Translation by Swami Vivekananda:
Direct perception, inference, and competent evidence, are proofs.
Translation by Swami Satchidananda:
The sources of right knowledge are direct perception, inference and scriptural testimony.
Translation by Baba Haridass:
The three categories of valid proof are direct perception, inference and scriptural testimony.
8.
विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ॥
viparyayaḥ.mithyā.gyānam.atad.rūpa.pratiṣṭham ॥
viparyayo mithyāgyānamatadrūpapratiṣṭham ॥
Mental modifications based on an alternative form is Viparyaya (misconception or incorrect knowledge).
Translation by Swami Vivekananda:
Indiscrimination is false knowledge not established in real nature.
Translation by Swami Satchidananda:
Misconception occurs when knowledge of something is not based on its true form.
Translation by Baba Haridass:
Wrong knowledge is a false conception of an object, the real form of which does not correspond to such a mistaken conception.
9.
शब्दज्ञानानुपाति वस्तुशून्यो विकल्पः ॥
śabda.gyāna.anupāti.vastu.śūnyaḥ.vikalpaḥ ॥
śabdagyānānupāti vastuśūnyo vikalpaḥ ॥
Mental modifications that come from sound or form without the object is imagination (vikalpa).
Translation by Swami Vivekananda:
Verbal delusion follows from words having no (corresponding) reality.
Translation by Swami Satchidananda:
An image that arises on hearing mere words without any reality [as its basis] is verbal delusion.
Translation by Baba Haridass:
An image created by words, without any substance behind them is fancy or imagination.
10.
अभावप्रत्ययालम्बना वृत्तिर्निद्रा ॥
abhāva.pratyaya.ālambanā.vṛttiḥ.nidrā ॥
abhāvapratyayālambanā vṛttirnidrā ॥
In Dreamless sleep, there is a thought of nothingness which is a thought itself.
Translation by Swami Vivekananda:
Sleep is a Vrtti which embraces the feeling of voidness.
Translation by Swami Satchidananda:
That mental modification supported by cognition of nothingness is sleep
Translation by Baba Haridass:
The modifications of the mind in which there is no mental content is called dreamless sleep.
11.
अनुभूतविषयासंप्रमोषः स्मृतिः ॥
anubhūta.viṣaya.asaṃpramoṣaḥ.smṛtiḥ ॥
anubhūtaviṣayāsaṃpramoṣaḥ smṛtiḥ ॥
Mental modifications that come from prior experience, that’s not forgotten is memory (smṛti).
Translation by Swami Vivekananda:
Memory is when the (Vrttis of) perceived subjects do not slip away (and through impressions come back to consciousness).
Translation by Swami Satchidananda:
When a mental modification of an object previously experienced and not forgotten comes back to consciousness, that is memory.
Translation by Baba Haridass:
Memory is that modification in which the experience of an object is not forgotten or lost.
12.
अभ्यासवैराग्याभ्याम् तन्निरोधः ॥
abhyāsa.vairāgyābhyām.tat.nirodhaḥ ॥
abhyāsavairāgyābhyām tannirodhaḥ ॥
Practice & observation of non-attachment stops these 5 mental modifications.
Translation by Swami Vivekananda:
Their control is by practice and non-attachment.
Translation by Swami Satchidananda:
These mental modifications are restrained by practice and non-attachment.
Translation by Baba Haridass:
They [modifications] are controlled by persistent practice and dispassion.
13.
तत्र स्थितौ यत्नोऽभ्यासः ॥
tatra.sthitau.yatnaḥ.abhyāsaḥ ॥
tatra sthitau yatno’bhyāsaḥ ॥
Effort to restrain [the vrittis] is practice.
Translation by Swami Vivekananda:
Continuous struggle to keep them (the Vrttis) perfectly restrained is practice.
Translation by Swami Satchidananda:
Of these two, effort towards steadiness of mind is practice.
Translation by Baba Haridass:
Effort for being firmly established in that state [of controlled thought waves] is called persistent practice.
14.
स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः ॥
saḥ.tu.dīrgha.kāla.nairantarya.satkārā.sevitaḥ.dṛḍha.bhūmiḥ ॥
sa tu dīrghakālanairantaryasatkārāsevito dṛḍhabhūmiḥ ॥
[Practice that's done] continuously for a long period of time with devotion is firmly grounded.
Translation by Swami Vivekananda:
Its ground becomes firm by long, constant efforts with great love (for the end to be attained).
Translation by Swami Satchidananda:
Practice becomes firmly grounded when well attended to for a long time, without break and in all earnestness.
Translation by Baba Haridass:
It [persistent practice] becomes firmly grounded when it has been continued for a long, uninterrupted time with earnest devotion.
15.
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् ॥
dṛṣṭā.anuśravika.viṣaya.vitṛṣṇasya.vaśīkāra.saṃjñā.vairāgyam ॥
dṛṣṭānuśravikaviṣayavitṛṣṇasya vaśīkārasaṃjñā vairāgyam ॥
No desire towards objects seen or heard is Vairāgya, perfect mastery of mind.
Translation by Swami Vivekananda:
That effort, which comes to those who have given up their thirst after objects either seen or heard, and which wills to control the objects, is non-attachment.
Translation by Swami Satchidananda:
The consciousness of self-mastery in one who is free from craving from objects seen or heard about is non-attachment.
Translation by Baba Haridass:
One who has ceased to desire objects either seen or heard of acquires a non-attachment that is perfect mastery of desires (Vasikara Vairagya).
16.
तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम् ॥
tat.paraṃ.puruṣa.khyāteḥ.guṇa.vaitṛṣṇyam ॥
tatparaṃ puruṣakhyāterguṇavaitṛṣṇyam ॥
That extreme [vairagya], removes the tri-gunas [the 3 qualities of nature] and purusha appears.
Translation by Swami Vivekananda:
That extreme non-attachment, giving up even the qualities, shows (the real nature of) the Purusa.
Translation by Swami Satchidananda:
When there is non-thirst for even the gunas (constituents of nature) due to the realization of the purusha, that is supreme non-attachment.
Translation by Baba Hari Dass:
The highest non-attachment (para-vairagya) is acquired when due to knowledge of the Self (purusha), there is cessation of desire for manifestations of nature (gunas).
17.
वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः ॥
vitarka.vicāra.ānanda.asmitā.rūpa.anugamāt.saṃprajñātaḥ ॥
vitarkavicārānandāsmitārūpānugamāt saṃprajñātaḥ ॥
Pure Consciousness or immersion with [Right] Knowledge [Saṃprajñātaḥ samadhi] comes in the form of reasoning, discrimination, bliss & unqualified ego.
Translation by Swami Vivekananda:
The concentration called right knowledge is that which is followed by reasoning, discrimination, bliss, unqualified ego.
Translation by Swami Satchidananda:
Saṃprajñātaḥ samadhi is accompanied by reasoning, reflecting, rejoicing and pure I-am.
Translation by Baba Hari Dass:
Complete high consciousness is that which is accompanied by reasoning, reflection, bliss, and a sense of pure being.
18.
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥
virāma.pratyaya.abhyāsa.pūrvaḥ.saṃskāra.śeṣaḥ.anyaḥ ॥
virāmapratyayābhyāsapūrvaḥ saṃskāraśeṣo’nyaḥ ॥
Persistent practice of cessation of thought waves, brings a state where only impressions remain [in unmanifested form]. This is the other [samadhi].
Translation by Swami Vivekananda:
There is another Samadhi in which by the constant practice of cessation of all mental activity, only the unma
Translation by Swami Satchidananda:
By the firmly convinced practice of the complete cessation of the mental modifications, the impressions only remain. This is the other samadhi [asaṃprajñātaḥ samadhi].
Trannifested impressions (remain in Chitta).
slation by Baba Hari Dass:
Persistent practice of the highest non-attachment brings cessation of all thought waves, leaving only remnant impressions of them in the mind; this is the other kind of higher consciousness [asaṃprajñātaḥ samadhi].
19.
भवप्रत्ययो विदेहप्रकृतिलयानाम् ॥
bhava.pratyayaḥ.videha.prakṛti.layānām ॥
bhavapratyayo videhaprakṛtilayānām ॥
[This samadhi brings] god-like attributes, sense of bodylessness and union with nature.
Translation by Swami Vivekananda:
(This Samadhi, when not followed by extreme non-attachment) becomes the cause of the re-manifestation of the gods and of those that become merged in nature.
Translation by Swami Satchidananda:
Those who merely leave their physical bodies and attain the state of celestial deities, or those who get merged in nature, have rebirths.
Translation by Baba Hari Dass:
For yogis without body-consciousness (videhas) or for those who are merged in nature’s principles (prakriti layas), birth is the cause [of asaṃprajñātaḥ samadhi].
20.
श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् ॥
śraddhā.vīrya.smṛti.samādhi.prajñāpūrvaka. itareṣām॥
śraddhāvīryasmṛtisamādhiprajñāpūrvaka itareṣām॥
For others, this knowledge [samadhi] is preceded by shradhha [respect for inner truth], courage, memory, or samadhi [pure consciousness].
Translation by Swami Vivekananda:
To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the real. These are they who do not want the position of gods, or even that of rulers of cycles. They attain liberation.
Translation by Swami Satchidananda:
For the others, this asaṃprajñātaḥ samadhi could come through faith, vigor, memory, contemplation and/or discernment.
Translation by Baba Hari Dass:
For other yogis, it [asaṃprajñātaḥ samadhi] is preceded by faith, energy, memory and higher consciousness.
21.
तीव्रसंवेगानामासन्नः ॥
tīvra.saṃvegānām.āsannaḥ ॥
tīvrasaṃvegānāmāsannaḥ ॥
[This knowledge / samadhi / experience] comes [quickly] to those with intense urge.
Translation by Swami Vivekananda:
Success is speedy for the extremely energetic.
Translation by Swami Satchidananda:
To the keen and intent practitioner this [samadhi] comes very quickly.
Translation by Baba Hari Dass:
Those who have an intense urge [to attain samadhi] get results quickly.
22.
मृदुमध्याधिमात्रत्वात् ततोऽपि विशेषः ॥
mṛdu.madhyā.dhi.mātra.tvāt.tataḥ.api.viśeṣaḥ ॥
mṛdumadhyādhimātratvāt tato’pi viśeṣaḥ ॥
They again differ according to whether the means are mild, medium or supreme.
Translation by Swami Vivekananda:
They again differ according to whether the means are mild, medium or supreme.
Translation by Swami Satchidananda:
The time necessary for success further depends on whether the practice is mild, medium or intense.
Translation by Baba Hari Dass:
asaṃprajñātaḥ samadhi is attained sooner by those who have intense urge rather than mild or medium urge.
23.
ईश्वरप्रणिधानाद्वा ॥
īśvara.praṇidhānāt.vā ॥
īśvarapraṇidhānādvā ॥
Translation by Swami Vivekananda:
Or by devotion to Isvara.
Translation by Swami Satchidananda:
Or [samadhi is attained] by devotion with total dedication to Isvara.
Translation by Baba Hari Dass:
Or by self-surrender to God [Isvara] [asaṃprajñātaḥ samadhi is attained].
24.
क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥
kleśa.karma.vipāka.āśayaiḥ.aparāmṛṣṭaḥ. puruṣa.viśeṣa.īśvaraḥ ॥
kleśakarmavipākāśayairaparāmṛṣṭaḥ puruṣaviśeṣa īśvaraḥ ॥
Isvara (the Supreme Ruler) is a special Purusa, untouched by misery, the results of actions, or desires.
Translation by Swami Vivekananda:
Isvara (the Supreme Ruler) is a special Purusa, untouched by misery, the results of actions, or desires
Translation by Swami Satchidananda:
Isvara is the Supreme purusa, unaffected by any afflictions, actions, fruits of actions or by any inner impressions of desires.
Translation by Baba Hari Dass:
Unrelated to afflictions of life, actions and their results, or impressions produced by these actions, Isvara (God) is a special being [purusha].
25.
तत्र निरतिशयं सर्वज्ञबीजम् ॥
tatra.niratiśayaṃ.sarvajña.bījam ॥
tatra niratiśayaṃ sarvajñabījam ॥
In Him, there is the seed of limitless omniscience.
Translation by Swami Vivekananda:
In Him becomes infinite that all-knowing-ness which in others is (only) a germ
Translation by Swami Satchidananda:
In Isvara is the complete manifestation of the seed of omniscience.
Translation by Baba Hari Dass:
In Him, there is the seed of limitless omniscience.
26.
स पूर्वेषामपि गुरुः कालेनानवच्छेदात् ॥
saḥ.pūrveṣām.api.guruḥ.kālena.anavacchedāt ॥
sa pūrveṣāmapi guruḥ kālenānavacchedāt ॥
Translation by Swami Vivekananda:
He is the Teacher of even the ancient teachers, being not limited by time.
Translation by Swami Satchidananda:
Unconditioned by time, Isvara is the teacher of even the most ancient teachers.
Translation by Baba Hari Dass:
Not being limited by time, He is the teacher (Guru) of the earliest teachers.
27.
तस्य वाचकः प्रणवः ॥
tasya vācakaḥ praṇavaḥ ॥
Translation by Swami Vivekananda:
His manifesting word is Om.
Translation by Swami Satchidananda:
The word expressive of Isvara is the mystic sound OM,
[OM is God’s name as well as form].
Translation by Baba Hari Dass:
Om is the word denoting God [Isvara].
28.
तज्जपस्तदर्थभावनम् ॥
tad.japaḥ.tad.artha.bhāvanam ॥
tajjapastadarthabhāvanam ॥
Translation by Swami Vivekananda:
The repetition of this (Om) and meditating on its meaning (is the way).
Translation by Swami Satchidananda:
To repeat it with reflection upon its meaning is an aid.
Translation by Baba Hari Dass:
Constant repetition of Om and meditation on its meaning [is surrender to God].
29.
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च ॥
tataḥ.pratyak.cetanā.adhigamaḥ.api.antarāyā.bhāvaḥ.ca ॥
tataḥ pratyakcetanādhigamo’pyantarāyābhāvaśca ॥
Translation by Swami Vivekananda:
From that is gained (the knowledge of) introspection, and the destruction of obstacles.
Translation by Swami Satchidananda:
From this practice all the obstacles disappear and simultaneously dawns knowledge of the inner self.
Translation by Baba Hari Dass:
From that practice, the consciousness turns inward and obstacles are overcome.
30.
व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्त्वा नवस्थित्वानि चित्तविक्षेपास्तेऽन्तरायाः ॥
vyādhiḥ.styāna.saṃśaya.pramāda.ālasya.avirati.bhrānti.darśana.ālabdha.bhūmikatva.anavasthitatvāni.citta.vikṣepaḥ.te.antarāyāḥ ॥
vyādhistyānasaṃśayapramādālasyāviratibhrāntidarśanālabdhabhūmikatvā navasthitatvāni cittavikṣepāste’ntarāyāḥ ॥
Translation by Swami Vivekananda:
Disease, mental laziness, doubt, lack of enthusiasm, lethargy, clinging to sense-enjoyments, false perception, non-attaining concentration, and falling away from the state when obtained, are the obstructing distractions.
Translation by Swami Satchidananda:
Disease, dullness, doubt, carelessness, laziness, sensuality, false perception, failure to reach firm ground and slipping from the ground gained- these distractions of the mind-stuff are the obstacles.
Translation by Baba Hari Dass:
Disease, dullness, doubt, carelessness, laziness, worldliness, delusion, non-achievement of a yogic state and instability are the distractions of the mind and they are obstacles [in Yoga].
31.
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः ॥
duḥkha.daurmanasya.aṅgam.ejayatva.śvāsa.praśvāsā vikṣepa.saha.bhuvaḥ ॥
duḥkhadaurmanasyāṅgamejayatvaśvāsapraśvāsā vikṣepasahabhuvaḥ ॥
Translation by Swami Vivekananda:
Grief, mental distress, tremor of the body, irregular breathing, accompany [non-retention of concentration].
Translation by Swami Satchidananda:
Accompaniments to the mental distractions include distress, despair, trembling of the body and disturbed breathing.
Translation by Baba Hari Dass:
Pain, depression, nervousness, and hard breathing that accompany the distracted state of mind.
32.
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥
tat.pratiṣedha.artham.ekatattva.abhyāsaḥ ॥
tatpratiṣedhārthamekatattvābhyāsaḥ ॥
For prevention of that [distractions & symptoms], practice is done on one principle.
Translation by Swami Vivekananda:
To remedy this, the practice of one subject should be made.
Translation by Swami Satchidananda:
The practice of concentration on a single subject [or the use of one technique] is the best way to prevent the obstacles and their accompaniments.
Translation by Baba Hari Dass:
For removal of those [distractions and symptoms], practice on one principle is to be done.
33.
मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम् ॥
maitrī.karuṇā.mudita.upekṣāṇāṃ. sukha.duḥkha.puṇya.apuṇya.viṣayāṇāṃ.bhāvanātaḥ.citta.prasādanam ॥
maitrīkaruṇāmuditopekṣāṇāṃ sukhaduḥkhapuṇyāpuṇyaviṣayāṇāṃ bhāvanātaḥścittaprasādanam ॥
The mind is satisfied when you address happiness, unhappiness, good and evil [situations or individuals] respectively with friendship, mercy, joy and indifference.
Translation by Swami Vivekananda:
Friendship, mercy, gladness and indifference, being thought of in regard to subjects, happy, unhappy, good and evil respectively, pacify the citta.
Translation by Swami Satchidananda:
By cultivating attitudes of friendliness toward the happy, compassion for the unhappy, delight in the virtuous and disregard toward the wicked, the mind-stuff retains its undisturbed calmness.
Translation by Baba Hari Dass:
The mind becomes purified by cultivating attitudes of friendliness towards the happy, compassion for the miserable, delight for the virtuous, and indifference for the evil-natured.
34.
प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥
pracchardana.vidhāraṇa.ābhyāṃ.vā.prāṇasya ॥
pracchardanavidhāraṇābhyāṃ vā prāṇasya ॥
Prana’s release and stop [also calms the mind].
Translation by Swami Vivekananda:
By throwing out and restraining the breath.
Translation by Swami Satchidananda:
Or that calm is retained by the controlled exhalation or retention of the breath.
Translation by Baba Hari Dass:
[The mind may also be calmed] by expulsion and retention of breath.
35.
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी ॥
viṣayavatī.vā.pravṛttiḥ.utpannā.manasaḥ.sthiti.nibandhinī ॥
viṣayavatī vā pravṛttirutpannā manasaḥ sthitinibandhinī ॥
The mind fixes on those forms of concentration which [generates experiences] / [takes one] beyond the sense perceptions.
Translation by Swami Vivekananda:
Those forms of concentration that bring extraordinary sense-perceptions cause perseverance of the mind.
Translation by Swami Satchidananda:
Or the concentration on subtle sense perceptions can cause steadiness of mind.
Translation by Baba Hari Dass:
Or else the mind can be made steady by merging it in super-sensuous perceptions.
36.
विशोका वा ज्योतिष्मती ॥
viśokā.vā.jyotiṣmatī ॥
viśokā vā jyotiṣmatī ॥
Or one can control the mind by focusing on the internal light, that is beyond all sorrow.
Translation by Swami Vivekananda:
Or (by the meditation on) the effulgent light, which is beyond all sorrow.
Translation by Swami Satchidananda:
Or by concentrating on the supreme, ever-blissful light within.
Translation by Baba Hari Dass:
Or by perception of the luminous state within, which is beyond sorrow [the mind can be fixed].
37.
वीतरागविषयं वा चित्तम् ॥
vīta.rāga.viṣayaṃ.vā.cittam ॥
vītarāgaviṣayaṃ vā cittam ॥
Or one can control the mind by concentrating on (some)one who is free from attachments.
Translation by Swami Vivekananda:
Or (by meditation on) the heart that has given up all attachments to sense-objects.
Translation by Swami Satchidananda:
Or by concentrating on a great soul’s mind which is totally freed from attachment to sense objects.
Translation by Baba Hari Dass:
Or contemplation on one who is free from attachments [can control the mind].
38.
स्वप्ननिद्राज्ञानालम्बनं वा ॥
svapna.nidrā.jnāna.ālambanaṃ vā ॥
svapnanidrājnānālambanaṃ vā ॥
Translation by Swami Vivekananda:
Or by meditating on the knowledge that comes in sleep.
Translation by Swami Satchidananda:
Or by concentrating on an experience observed during a dream or deep sleep.
Translation by Baba Hari Dass:
Or else [the mind can be made steady] by giving it the knowledge of dream and deep sleep for support.
39.
यथाभिमतध्यानाद् वा ॥
yathā.abhimata.dhyānād vā ॥
yathābhimatadhyānād vā ॥
Translation by Swami Vivekananda:
Or by meditation on anything that appeals to one as good.
Translation by Swami Satchidananda:
Or on meditating anything that one choses elevating.
Translation by Baba Hari Dass:
Or by meditation as desired.
40.
परमाणु परममहत्वान्तोऽस्य वशीकारः ॥
paramāṇu parama.mahattva.antaḥ.asya vaśīkāraḥ॥
paramāṇu paramamahattvāntao’sya vaśīkāraḥ ॥
Translation by Swami Vivekananda:
The Yogi’s mind thus meditating, becomes un-obstructed from the atomic to the Infinite.
Translation by Swami Satchidananda:
Gradually, one’s mastery in concentration extends from the primal atom to the greatest magnitude.
Translation by Baba Hari Dass:
Mastery is gained when the mind can be fixed on the smallest atom as well as on the greatest infinity.
41.
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनतासमापत्तिः ॥
kṣīṇa.vṛtteḥ.abhijātasya.eva maṇeḥ.grahitṛ.grahaṇa.grāhyeṣu tad.stha.tad.añjanatā.samāpattiḥ ॥
kṣīṇavṛtterabhijātasyeva maṇergrahitṛgrahaṇagrāhyeṣu tatsthatadañjanatā samāpattiḥ ॥
Thus, when vritti is controlled, mind takes the form of the object of meditation (receiver, receiving and received object become the same) like a crystal takes the form of the colored object in front of it.
Translation by Swami Vivekananda:
The Yogi whose vrttis are controlled obtains in the receiver, (the instrument of) receiving, and received (the self, the mind and external objects), concentratedness and sameness like the crystal (before different coloured objects.)
Translation by Swami Satchidananda:
Just as the naturally pure crystal assumes shapes and colors of objects placed near it, so the yogi’s mind, with its totally weakened modifications, becomes clear and balanced and attains the state devoid of differentiation between knower, knowable and knowledge. This culmination of meditation is samadhi.
Translation by Baba Hari Dass:
Just as a transparent crystal takes the color of the object on which it rests, so a purified mind is absorbed in the object of contemplation, whether the object is gross or subtle (cognized), the senses or ego (instrument of cognition), or the pure I-sense (cognizer). This kind of absorption is called samapatti.
42.
तत्र शब्दार्थझानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥
tatra śabda.artha.ñjāna.vikalpaiḥ saṃkīrṇā savitarkā samāpattiḥ ॥
tatra śabdārthañjānavikalpaiḥ saṃkīrṇā savitarkā samāpattiḥ ॥
Translation by Swami Vivekananda:
Sound, meaning, and resulting knowledge, being mixed up, is (called Samadhi) with reasoning.
Translation by Swami Satchidananda:
The samadhi in which name, form and knowledge of them is mixed is called savitarka samadhi, or samadhi with deliberation.
Translation by Baba Hari Dass:
Absorption [in a gross object] in which there is a mixture of word, meaning and knowledge is called savitarka (“with reasoning”) samadhi.
43.
स्मृतिपरिशुद्दौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥
smṛti.pariśuddhau svarūpa.śūnya.iva.artha.mātra.nirbhāsā nirvitarkā ॥
smṛtipariśuddhau svarūpaśūnyevārthamātranirbhāsā nirvitarkā ॥
Translation by Swami Vivekananda:
The Samadhi called nirvitarka (without reasoning) comes when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).
Translation by Swami Satchidananda:
When the memory is well purified, the knowledge of the object of concentration shines alone, devoid of the distinction of name and quality. This is nirvitarka samadhi, or samadhi without deliberation.
Translation by Baba Hari Dass:
Upon purification of memory, the mind loses its nature of cognition, and knowledge of the object alone shines within; that absorption is called nirvitarka (“without reasoning”) samadhi.
44.
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ॥
etayā.iva savicārā nirvicārā ca sūkṣma.viṣayā vyākhyātā ॥
etayaiva savicārā nirvicārā ca sūkṣmaviṣayā vyākhyātā ॥
Translation by Swami Vivekananda:
By this process (the concentrations) with discrim-ination and without discrimination, whose objects are finer, are (also) explained.
Translation by Swami Satchidananda:
In the same way, both savichara (reflective) and nirvichara (super- or non-reflective) samadhi, which are practiced upon subtle objects, are explained.
Translation by Baba Hari Dass:
Savichara and nirvichara samadhis, in which the object is subtle, are also explained by the foregoing.
45.
सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम् ॥
sūkṣma.viṣayatvaṃ ca.aliṅga.paryavasānam ॥
sūkṣmaviṣayatvaṃ cāliṅgaparyavasānam ॥
Translation by Swami Vivekananda:
The finer objects end with the Pradhana.
Translation by Swami Satchidananda:
The subtlety of possible objects of concentration ends only at the undefinable.
Translation by Baba Hari Dass:
The state of samadhi concerned with subtle objects extends up to Prakrti (Source of all manifestation).
46.
ता एव सबीजः समाधिः ॥
tā eva sabījaḥ samādhiḥ ॥
Translation by Swami Vivekananda:
These concentrations are with seed.
Translation by Swami Satchidananda:
Each of the above kinds of samadhi are sabija (with seed), which could bring one back into bondage or mental disturbance.
Translation by Baba Hari Dass:
Those [four samadhis explained before] are only samadhi with seed.
47.
निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥
nirvicāra.vaiśāradye.adhyātma.prasādaḥ ॥
nirvicāravaiśāradye’dhyātmaprasādaḥ ॥
Translation by Swami Vivekananda:
The concentration without discrimination being purified, the chitta becomes firmly fixed.
Translation by Swami Satchidananda:
In the purity of nirvichara samadhi, the supreme self shines.
Translation by Baba Hari Dass:
On developing perfection in nirvichara samadhi, spiritual insight is purified.
48.
ऋतम्भरा तत्र प्रज्ञा ॥
ṛtambharā tatra prajñā ॥
Translation by Swami Vivekananda:
The knowledge in that is called “filled with Truth.” The next aphorism will explain this.
Translation by Swami Satchidananda:
This is ṛtambharā prajñā, or the absolute true conscious.
Translation by Baba Hari Dass:
After attaining clarity of spiritual insight, a consciousness arises that is truth-bearing.
49.
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥
śruta.anumāna.prajñābhyām.anya.viṣayā.viśeṣa.arthatvāt ॥
śrutānumānaprajñābhyāmanyaviṣayā viśeṣārthatvāt ॥
Translation by Swami Vivekananda:
The knowledge that is gained from testimony and inference is about common objects. That from the Samadhi just mentioned is of a much higher order, being able to penetrate where inference and testimony cannot go.
Translation by Swami Satchidananda:
This special truth is totally different from knowledge gained by hearing, study of scripture or inference.
Translation by Baba Hari Dass:
The knowledge acquired through testimony and inference is different from truth-bearing knowledge because the latter has a special object [it is subtle and extends up to prakriti].
50.
तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी ॥
tad.jaḥ.saṃskāraḥ.anya.saṃskāraḥ.pratibandhī ॥
tajjaḥ saṃskāro’nyasaṃskārapratibandhī ॥
Translation by Swami Vivekananda:
The resulting impression from this Samadhi obstructs all other impressions.
Translation by Swami Satchidananda:
The impression produced by this samadhi wipes out all other impressions.
Translation by Baba Hari Dass:
The latent impressions born of truth-bearing knowledge prevent latent impressions of other awakenings from arising.
51.
तस्यापि निरोधे सर्वनिरोधान्निबिजः समाधिः ॥
tasya.api.nirodhe.sarba.nirodhān.nirbijaḥ.samādhiḥ ॥
tasyāpi nirodhe sarvanirodhānnibijaḥ samādhiḥ ॥
Translation by Swami Vivekananda:
By the restraint of even this (impression, which obstructs all other impressions), all being restrained, comes the “seedless” Samadhi.
Translation by Swami Satchidananda:
When even this impression is wiped out, every impression is totally wiped out and there is nirbija (seedless) samadhi.
Translation by Baba Hari Dass:
By stoppage of that also [the impressions of truth-bearing knowledge] all [new and old] impressions are wiped out and seedless samadhi is attained.
Yoga Sutras Of Patanjali
Book 2 - Sadhana Pāda
Sādhanā Pāda
1.
तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥
tapaḥ svādhyāya.īśvara.praṇidhānāni kriyā.yogaḥ ॥
tapaḥ svādhyāya īśvarapraṇidhānāni kriyāyogaḥ ॥
Translation by Swami Vivekananda:
Mortification, study and surrendering fruits of work to God are called Kriya-Yoga.
Translation by Swami Satchidananda:
Accepting pain as help for purification, study of spiritual books and surrender to the supreme being constitute Kriya-Yoga.
Translation by Baba Hari Dass:
Austerity, Self-study, and surrender to God constitutes Kriyā Yoga (practical yoga).
2.
समाधिभावनार्थः क्लेशतनूकरणार्थश्च ॥
samādhi.bhāvanārthaḥ kleśa.tanū.karaṇa.arthaśca ॥
samādhibhāvanārthaḥ kleśatanūkaraṇārthaśca ॥
Translation by Swami Vivekananda:
(It is for) the practice of Samadhi and minimizing the pain-bearing obstructions.
Translation by Swami Satchidananda:
They help us minimize obstacles and attain Samadhi.
Translation by Baba Hari Dass:
[Kriyā Yoga is practiced] for attaining Samādhi and reducing the afflictions.
3.
अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥
avidyā.asmitā.rāga.dveṣa.aviniveśāḥ kleśāḥ ॥
avidyāsmitā rāgadveṣa aviniveśāḥ kleśāḥ ॥
Translation by Swami Vivekananda:
The pain-bearing obstructions are - ignorance, egoism, attachment, aversion and clinging to life.
Translation by Swami Satchidananda:
Ignorance, egoism, attachment, hatred and clinging to bodily life are 5 obstacles.
Translation by Baba Hari Dass:
The [five] afflictions are: ignorance, attraction, repulsion, and fear of death.
4.
अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणां ॥
avidyā.kṣetram.uttareṣāṃ prasupta.tanu.vicchinna.udārāṇāṃ॥
avidyā kṣetramuttareṣāṃ prasupta tanu vicchinnodārāṇāṃ॥
Translation by Swami Vivekananda:
Ignorance is the productive field of all them that follows, whether they are dormant, attenuated, overpowered, or expanded.
Translation by Swami Satchidananda:
Ignorance is the field for the others mentioned after it, whether they be dormant, feeble, intercepted or sustained.
Translation by Baba Hari Dass:
Ignorance is the breeding ground of the remaining afflictions, whether they be dormant, weak, [temporarily] overpowered, or expanded.
5.
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥
anitya.aśuci.duḥkha.anātma.su nitya.śuci.sukha.ātma.khyātiḥ.avidyā ॥
anityāśuci duḥkhānātmasu nityaśuci sukhātma khyātiravidyā ॥
Translation by Swami Vivekananda:
Ignorance is taking the non-eternal, the impure, the painful, and the non-self for the eternal, the pure, the happy, and the atman or self (respectively).
Translation by Swami Satchidananda:
Ignorance is regarding the impermanent as the permanent, the impure as the pure, the painful as pleasant and the non-Self as the Self.
Translation by Baba Hari Dass:
Ignorance consists of seeing permanency in the impermanent, purity in the impure, pleasure in pain, and the Self in the non-self.
6.
दृग्दर्शनशक्त्त्योरेकात्मतेवास्मिता ॥
dṛk.darśana.śaktyoḥ.eka.ātmata.iva.asmitā ॥
dṛg darśana śaktyor ekātmatevāsmitā ॥
Translation by Swami Vivekananda:
Egoism is the identification of the seer with the instrument of seeing.
Translation by Swami Satchidananda:
Egoism is the identification, as it were, of the power of the Seer (Puruṣa) with that of the instrument of seeing [body-mind].
Translation by Baba Hari Dass:
Egoism is the appearance of identity of the Seer (Puruṣa) with the seen (the mind)
7.
सुखानुशयी रागः ॥
sukha.anuśayī rāgaḥ ॥
sukhānuśayī rāgaḥ ॥
Translation by Swami Vivekananda:
Attachment is that which dwells on pleasure.
Translation by Swami Satchidananda:
Attachment is that which follows identification with pleasurable experiences.
Translation by Baba Hari Dass:
Attraction, or attachment is that impression which accompanies happiness.
8.
दुःखानुशयी द्वेषः ॥
duḥkha.anuśayī dveṣaḥ ॥
duḥkhānuśayī dveṣaḥ ॥
Translation by Swami Vivekananda:
Aversion is that which dwells on pain.
Translation by Swami Satchidananda:
Aversion is that which follows identification with painful experiences.
Translation by Baba Hari Dass:
Repulsion is the hate that follows after experiencing pain.
9.
स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः ॥
svarasavāhī viduṣaḥ.api tathā.rūḍhaḥ.abhiniveśaḥ ॥
svarasavāhī viduṣo’pi tathā rūḍho’bhiniveśaḥ ॥
Translation by Swami Vivekananda:
Flowing through its own nature, and established even in the learned, is the clinging to life.
Translation by Swami Satchidananda:
Clinging to life, flowing by its own potency [due to past experience], exists even in the wise.
Translation by Baba Hari Dass:
Fear of death is a desire for life, sustained by its own force, which dominates even the wise.
10.
ते प्रतिप्रसवहेयाः सूक्ष्माः ॥
te prati.prasava.heyāḥ sūkṣmāḥ ॥
Translation by Swami Vivekananda:
The fine samskaras are to be conquered by resolving them into their causal state.
Translation by Swami Satchidananda:
In subtle form, these obstacles can be destroyed by resolving them back into their primal cause [the ego].
Translation by Baba Hari Dass:
When these afflictions have become weak [by practice of Yoga], they can be abolished by resolving them back into their cause.
11.
ध्यानहेयास्तद्वृत्तयः ॥
dhyāna heya.astad vṛttayaḥ ॥
dhyāna heyāstad vṛttayaḥ ॥
Translation by Swami Vivekananda:
By meditation, their (gross) modifications are to be rejected.
Translation by Swami Satchidananda:
In the active state, they can be destroyed by meditation.
Translation by Baba Hari Dass:
The gross forms of the afflictions are reducible by meditation.
12.
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः ॥
kleśa.mūlaḥ karma.āśayaḥ. dṛṣṭa.adṛṣta.janma.vedanīyaḥ ॥
kleśamūlaḥ karmāśayo dṛṣṭādṛṣtajanmavedanīyaḥ ॥
Translation by Swami Vivekananda:
The “receptacle of works” has its root in these pain-bearing obstructions, and their experience is in this visible life, or in the unseen life.
Translation by Swami Satchidananda:
The womb of Karmas (actions and reactions) has its root in these obstacles, and the karmas bring experiences in the seen [present] or in the unseen [future] births.
Translation by Baba Hari Dass:
[One has] a reservoir of latent tendencies from past actions, rooted in afflictions, experienced in the present and future births.
13.
सति मूले तद्विपाको जात्यायुर्भोगाः ॥
sati mūle tat.vipāko jāti.āyuḥ.bhogāḥ ॥
sati mūle tadvipāko jātyāyurbhogāḥ ॥
Translation by Swami Vivekananda:
The root being there, the fruition comes (in the form of) species, life, and expression of pleasure and pain.
Translation by Swami Satchidananda:
With the existence of the root, there will be fruits also; namely, the births of different species of life, their life spans and experiences.
Translation by Baba Hari Dass:
So long as the root (afflictions) is there, the fruition of latent tendencies appears in the form of birth, span of life, and experience.
14.
ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात् ॥
te hlāda.paritāpa.phalāḥ puṇya.apuṇya.hetu.tvāt ॥
te hlāda paritāpa phalāḥ puṇyāpuṇya hetutvāt ॥
Translation by Swami Vivekananda:
They bear fruit as pleasure or pain, caused by virtue or vice.
Translation by Swami Satchidananda:
The karmas bear fruits of pleasure and pain caused by merit and demerit.
Translation by Baba Hari Dass:
Because of merit and demerit, they [birth, span of life and experience] give pleasurable and painful experiences [respectively].
15.
परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखम् एव सर्वं विवेकिनः ॥
pariṇāmatāpa.saṃskāra.duḥkhaiḥ.guṇa.vṛtti.virodhāt.ca duḥkham eva sarvaṃ vivekinaḥ ॥
pariṇāma tāpa saṃskāra duḥkhair guṇa vṛtti virodhācca duḥkham eva sarvaṃ vivekinaḥ ॥
Translation by Swami Vivekananda:
To the discriminating, all is, as it were, painful on account of everything bringing pain, either in the consequences, or in apprehension, or in attitude caused by impressions, also on account of the counter action of qualities.
Translation by Swami Satchidananda:
To one of discrimination, everything is painful indeed, due to its consequences: the anxiety and fear over losing what is gained; the resulting impression left in the mind to create renewed cravings; and the constant conflict among the three gunas, which control the mind.
Translation by Baba Hari Dass:
For a person with discrimination, everything is painful. [Even] pleasurable experience brings pain in consequence because of afflictive experiences and their latent tendencies, and also because of the contrary nature of the guṇas [qualities of creation which are always changing].
16.
हेयं दुःखम् अनागतम् ॥
heyaṃ duḥkham anāgatam ॥
Translation by Swami Vivekananda:
The misery which has not yet come is to be avoided.
Translation by Swami Satchidananda:
Pain that has not yet come is avoidable.
Translation by Baba Hari Dass:
The pain in the future is avoidable.
17.
दृष्टृदृश्ययोः संयोगो हेयहेतुः ॥
dṛṣṭṛ dṛśyayoḥ saṃyogo heyahetuḥ ॥
Translation by Swami Vivekananda:
The cause of that which is to be avoided is the junction of the seer and the seen.
Translation by Swami Satchidananda:
The cause of that avoidable pain is the union of the seer (Purusa) and the seen (Prakrti or nature).
Translation by Baba Hari Dass:
The union of the Seer and the Seen is the cause of that [pain] which is to be avoided.
18.
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् ॥
prakāśa.kriyā.sthitiśīlaṃ bhūta.indriya.ātmakaṃ bhoga.apavarga.arthaṃ dṛśyam ॥
The experienced is composed of elements and sense organs. They work in three ways, illumination (Sattva), action (Rajas) and inertia (Tamas), and they are to experience life (Bhoga) and be released from it (Apavarga).
Translation by Swami Vivekananda:
The experienced is composed of elements and sense organs, are of the nature of illumination, action and inertia, and is for the purpose of experience and release (of the experiencer).
Translation by Swami Satchidananda:
The seen is of the nature of the gunas: illumination, activity and inertia; and consists of the elements and sense organs, whose purpose is to provide both experiences and liberation to the purusa.
Translation by Baba Hari Dass:
The Seen [Prakṛti] is by nature knowledge, activity, and stability. The elements and sense organs are its form, and experience and liberation are its purpose.
19.
विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥
viśeṣa.aviśeṣa.liṇga.mātrā.liṇgāni guṇa.parvāṇi ॥
viśeṣāviśeṣaliṇgamātrāliṇgāni guṇaparvāṇi ॥
Translation by Swami Vivekananda:
The states of the qualities are the defined, the undefined, the indicated only and the signless.
Translation by Swami Satchidananda:
The stages of the gunas are specific, non-specific, defined and indefinable.
Translation by Baba Hari Dass:
The states of the Guṇas [qualities of Prakṛti] are particular, universal, indicator and that which is without indication.
20.
दृष्टा दृशिमात्रः सुद्दोऽपि प्रत्ययानुपश्यः ॥
dṛṣṭā dṛśi.mātraḥ suddha.api prati.ayānu.paśyaḥ ॥
dṛṣṭā dṛśimātraḥ suddho’pi pratyayānupaśyaḥ ॥
Translation by Swami Vivekananda:
The seer is intelligence only (pure intelligence, not covered with anything else), and though pure, it can be seen through the coloring of the intellect.
Translation by Swami Satchidananda:
The seer is nothing but the power of seeing which, although pure, appear to see through the mind.
Translation by Baba Hari Dass:
The Seer [Puruṣa] is pure consciousness only. Even though it is essentially pure, it appears to cognize through the mental modifications.
21.
तदर्थ एव दृश्यस्यात्मा ॥
tat.artha eva dṛśyasya.ātmā ॥
tadartha eva dṛśyasyātmā ॥
Translation by Swami Vivekananda:
The nature of the experience is for him.
Translation by Swami Satchidananda:
The seen exists only for the sake of the seer.
Translation by Baba Hari Dass:
For the sake of that [Puruṣa] alone, Prakṛti [Nature] exists.
22.
कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात् ॥
kṛta.arthaṃ prati naṣṭaṃ.api.anaṣṭaṃ tat.anya.sādhāraṇa.tvāt ॥
kṛtārthaṃ prati naṣṭaṃ.api.anaṣṭaṃ tat.anya.sādhāraṇa.tvāt ॥
Translation by Swami Vivekananda:
Though destroyed for him whose goal has been gained, yet is not destroyed, being common to others.
Translation by Swami Satchidananda:
Although destroyed for one who has attained liberation, it [the seen] still exists for others, being common to them.
Translation by Baba Hari Dass:
For one whose purpose is fulfilled, Prakṛti ceases to exist, but for others it is not destroyed because it is of common usage to all.
23.
स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः ॥
sva.svāmi.śaktyoḥ svarūpa.upalabdhi.hetuḥ saṃyogaḥ ॥
svasvāmiśaktyoḥ svarūpopalabdhihetuḥ saṃyogaḥ ॥
Translation by Swami Vivekananda:
Junction is the cause of the realization of the nature of both the powers, the experienced and its lord.
Translation by Swami Satchidananda:
The union of the owner (Puruṣa) and owned (Prakṛti) causes the recognition of the nature and powers of them both.
Translation by Baba Hari Dass:
The reason for the identification of Puruṣa and Prakṛti is so that each may acquire its essential nature and inherent powers.
24.
तस्य हेतुरबिद्या ॥
tasya hetuḥ.avidyā ॥
tasya heturavidyā ॥
Translation by Swami Vivekananda:
Ignorance is its cause.
Translation by Swami Satchidananda:
The cause of this union is ignorance.
Translation by Baba Hari Dass:
Ignorance is the cause [of this identification].
25.
तदभावात् संयोगाभावो हानं तद्दृशेः कैवल्यम् ॥
tat.abhāvāt saṃyoga.abhāvo hānaṃ tat.dṛśeḥ kaivalyam ॥
tadabhāvāt saṃyogābhāvo hānaṃ taddṛśeḥ kaivalyam ॥
Translation by Swami Vivekananda:
There being absence of that (ignorance) there is absence of junction, which is the thing-to-be avoided; that is the independence of the seer.
Translation by Swami Satchidananda:
Without this ignorance, no such union occurs. This is the independence of the Seer.
Translation by Baba Hari Dass:
With the disappearance of ignorance comes the disappearance of the identification [of Puruṣa and Prakṛti]. That is avoidance and is called liberation [of the Puruṣa].
26.
विवेकख्यातिरविप्लवा हानोपायः ॥
viveka.khyātiḥ.aviplavā hāna.upāyaḥ ॥
vivekakhyātiraviplavā hānopāyaḥ ॥
Translation by Swami Vivekananda:
The means of destruction of ignorance is unbroken practice of discrimination.
Translation by Swami Satchidananda:
Uninterrupted discriminative discernment is the method for its removal.
Translation by Baba Hari Dass:
Unwavering discriminative knowledge is the means for avoidance of ignorance.
27.
तस्य सप्तधा प्रान्तिभूमिः प्रज्ञा ॥
tasya saptadhā prāntibhūmiḥ prajñā ॥
Translation by Swami Vivekananda:
His knowledge is of the sevenfold highest ground.
Translation by Swami Satchidananda:
One’s wisdom in the final stage is sevenfold, [One experiences the end of 1) the desire to know anything more; 2) the desire to stay away from anything; 3) the desire to gain anything new; 4) the desire to do anything; 5) sorrow; 6) fear; 7) delusion].
Translation by Baba Hari Dass:
One’s [the discriminative yogi’s] cognizing consciousness is developed through seven stages.
28.
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः ॥
yoga.aṅga.anuṣṭhānāt.aśuddhikṣaye jñāna.dīptirā viveka.khyāteḥ ॥
yogāṅgānuṣṭhānādaśuddhikṣaye jñānadīptirā vivekakhyāteḥ ॥
Translation by Swami Vivekananda:
By the practice of the different parts of Yoga the impurities being destroyed knowledge becomes effulgent, up to discrimination.
Translation by Swami Satchidananda:
By the practice of the limbs of Yoga, the impurities dwindle away and there dawns the light of wisdom, leading to discriminative discernment.
Translation by Baba Hari Dass:
By practice of the limbs of Yoga, impurities are destroyed; [then] spiritual illumination arises, culminating in discriminative knowledge.
29.
यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टाव अङ्गानि ॥
yama.niyama.āsana.prāṇāyāma.pratyāhāra.dhāraṇā.dhyāna.samādhayo’ṣṭāva aṅgāni ॥
yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayo’ṣṭāva aṅgāni ॥
Translation by Swami Vivekananda:
Yama, Niyama, Asana, Pranayama, Pratya hara, Dharana, Dhyana, Samadhi, are the limbs of Yoga.
Translation by Swami Satchidananda:
The eight limbs of Yoga are,
-
Yama (abstinence), 2) Niyama (Observance), 3) Āsana (Posture practice), 4) Prāṇāyāma (Breath control), 5) Pratyāhāra (Sense withdrawal), 6) Dhāraṇā (Concentration), 7) Dhyāna (Meditation), 8) Samādhi (Contemplation, absorption, superconscious state).
Translation by Baba Hari Dass:
Self-restraints, fixed observances, postures, regulation of breath, abstraction, concentration, contemplation, and trance are the eight limbs of Yoga discipline.
30.
अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ॥
ahiṃsā.satya.asteya.brahmacarya.aparigrahā yamāḥ ॥
ahiṃsāsatyāsteyabrahmacaryāparigrahā yamāḥ ॥
Translation by Swami Vivekananda:
Non-killing, truthfulness, non-stealing, continence, and non-receiving, are called Yama.
Translation by Swami Satchidananda:
Yama consists of NonViolence, Truthfulness, Non-stealing, Continence and Non-greed.
Translation by Baba Hari Dass:
The five self-restraints are nonviolence, truthfulness, non-stealing, sexual continence, and non-possessiveness.
31.
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम् ॥
jāti.deśa.kāla.samaya.anavacchinnāḥ sārva.bhaumā mahāvratam ॥
jātideśakālasamayānavacchinnāḥ sārvabhaumā mahāvratam ॥
Translation by Swami Vivekananda:
These, unbroken by time, place, purpose, and caste, are (universal) great vows.
Translation by Swami Satchidananda:
These great vows are universal, not limited by class, place, time or circumstance.
Translation by Baba Hari Dass:
The five restraints are called the great vows when they are practiced unreservedly, without consideration of class, country, time or situation.
32.
शौचसन्तोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः ॥
śauca.santoṣa.tapaḥ.svādhyāya.iśvarapraṇidhānāni niyamāḥ ॥
Translation by Swami Vivekananda:
Internal and external purification, contentment, mortification, study, and worship of God, are the Niyamas.
Translation by Swami Satchidananda:
Niyama consists of Purity, Contentment, Accepting but not causing pain, Study of spiritual books, and worship of God (self-surrender).
Translation by Baba Hari Dass:
Purity, contentment, austerity, self-study, and surrender to God are the fixed observances.
33.
वितर्कबाधने प्रतिपक्षभावनम् ॥
vitarka.bādhane pratipakṣabhāvanam ॥
Translation by Swami Vivekananda:
To obstruct thoughts which are inimical to Yoga contrary thoughts will be brought.
Translation by Swami Satchidananda:
When disturbed by negative thoughts, opposite [positive] ones should be thought of. This is pratipakṣa bhāvanā.
Translation by Baba Hari Dass:
When negative thoughts, opposed to the restraints and observances arise, one should dwell on their opposites.
34.
वितर्काहिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका
मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम् ॥
vitarka.ahiṃsā.ādayaḥ kṛtakārita.anumoditā lobha.krodha.moha.pūrvakā
mṛdu.madhyādhi.mātrā duḥkha.ajñāna.ananta.phalā iti pratipakṣa.bhāvanam ॥
vitarkāhiṃsādayaḥ kṛtakāritānumoditā lobhakrodhamohapūrvakā
mṛdumadhyādhimātrā duḥkhājñānānantaphalā iti pratipakṣabhāvanam ॥
Translation by Swami Vivekananda:
The obstructions to Yoga are killing etc., whether committed, caused, or approved; either through avarice (greed), or anger, or ignorance; whether slight, middle, or great, and the result is innumerable ignorances and miseries. This is (the method of) thinking the contrary.
Translation by Swami Satchidananda:
When negative thoughts or acts such as violence, etc are done, caused to be done or even approved of - whether incited by greed, anger or infatuation - whether indulged with mild, medium or extreme intensity, they are based on ignorance and bring certain pain. Reflecting upon this is also pratipakṣa bhāvanā.
Translation by Baba Hari Dass:
Thinking evil thoughts, such as committing violence, whether to be done by oneself or through others, or approved whether present in mild, medium, or intense degree, results in endless pain and ignorance. So, dwelling over the opposite is necessary.
35.
अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः ॥
ahiṃsā.pratiṣṭhāyāṃ tat.sannidhau vairatyāgaḥ ॥
ahiṃsāpratiṣṭhāyāṃ tatsannidhau vairatyāgaḥ ॥
Translation by Swami Vivekananda:
Non-killing being established, in his presence all enmities cease (in others).
Translation by Swami Satchidananda:
In the presence of one firmly established in nonviolence, all hostilities cease.
Translation by Baba Hari Dass:
[When a Yogi becomes] firmly established in nonviolence, all hostility is abandoned in the Yogi’s presence.
36.
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् ॥
satya.pratiṣṭhāyāṃ kriyā.phala.āśrayatvam ॥
Translation by Swami Vivekananda:
By the establishment of truthfulness the Yogi gets the power of attaining for himself and others the fruits of work without the works.
Translation by Swami Satchidananda:
To one established in truthfulness, actions and their results become subservient.
Translation by Baba Hari Dass:
On being firmly established in truthfulness, a yogi’s actions bear fruit based on truthfulness.
37.
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥
asteya.pratiṣṭhāyāṃ sarva.ratna.upasthānam ॥
Translation by Swami Vivekananda:
By the establishment of non-stealing all wealth comes to the Yogi.
Translation by Swami Satchidananda:
To one established in non-stealing, all wealth comes.
Translation by Baba Hari Dass:
On being firmly established in non-stealing, all kinds of gems present themselves.
38.
ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः ॥
brahmacarya.pratiṣṭhāyāṃ vīryalābhaḥ ॥
Translation by Swami Vivekananda:
By the establishment of continence, energy is gained.
Translation by Swami Satchidananda:
By one established in continence, vigor is gained.
Translation by Baba Hari Dass:
On being firmly established in Sexual continence, spiritual, mental and physical vigor are acquired.
39.
अपरिग्रहस्थैर्ये जन्मकथंतासंबोधः ॥
aparigraha.sthairye janma.kathaṃ.tā.saṃbodhaḥ॥
aparigrahasthairye janmakathaṃtāsaṃbodhaḥ॥
Translation by Swami Vivekananda:
When he is fixed in non-receiving, he gets the memory of past life.
Translation by Swami Satchidananda:
When non-greed is confirmed, a thorough illumination of how and why of one’s birth comes.
Translation by Baba Hari Dass:
On being confirmed in non-possessiveness, knowledge arises of how and why birth comes.
40.
शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः ॥
śaucāt.sva.aṅga.jugupsā parairasaṃsargaḥ ॥
śaucāt svāṅgajugupsā parairasaṃsargaḥ ॥
Translation by Swami Vivekananda:
Internal and external cleanliness being established, arises disgust for one’s own body, and non-intercourse with other bodies.
Translation by Swami Satchidananda:
By purification arises disgust for one’s own body and for contact with other bodies.
Translation by Baba Hari Dass:
From cleanliness there comes indifference towards one’s own body and cessation of physical contact with others.
41.
सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च ॥
sattva.śuddhi.saumanasya.ekāgra.indriya.jaya.ātmadarśana.yogyatvāni ca ॥
sattvaśuddhisaumanasyaikāgrendriya jayātmadarśanayogyatvāni ca ॥
Translation by Swami Vivekananda:
There also arises purification of the Sattva, cheerfulness of the mind, concentration, conquest of the organs, and fitness for the realization of the Self.
Translation by Swami Satchidananda:
Moreover, one gains purity of Sattva, cheerfulness of mind, one-pointedness, mastery over the senses and fitness for Self-realization.
Translation by Baba Hari Dass:
By purity of mind, one acquires cheerfulness, one-pointedness, control of the senses, and fitness for vision of the Self.
42.
संतोषाद् अनुत्तमः सुखलाभः ॥
saṃtoṣād anuttamaḥ sukhalābhaḥ ॥
Translation by Swami Vivekananda:
From contentment comes superlative happiness.
Translation by Swami Satchidananda:
By contentment, supreme joy is gained.
Translation by Baba Hari Dass:
Unexcelled happiness is gained from contentment.
43.
कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः ॥
kāyā.indriya.siddiḥ.aśuddhi.kṣayāt tapasaḥ ॥
kāyendriyasiddiraśuddhikṣayāt tapasaḥ ॥
Translation by Swami Vivekananda:
The result of mortification is bringing powers to the sense organs and the body, by destroying the impurity.
Translation by Swami Satchidananda:
By austerity, impurities of body and senses are destroyed and occult powers gained.
Translation by Baba Hari Dass:
Upon destruction of impurities through austerity, there comes perfection in body and sense organs.
44.
स्वाध्यायाद् इष्टदेवतासंप्रयोगः ॥
svādhyāyād iṣṭadevatāsaṃprayogaḥ ॥
Translation by Swami Vivekananda:
By repetition of the mantra comes the realization of the intended deity.
Translation by Swami Satchidananda:
By study of spiritual books, comes communication with one’s chosen deity.
Translation by Baba Hari Dass:
From self-study comes union with the desired deity.
45.
समाधिसिद्धिरीश्वरप्रणिधानात् ॥
samādhi.siddhiḥ.īśvarapraṇidhānāt ॥
samādhisiddhirīśvarapraṇidhānāt ॥
Translation by Swami Vivekananda:
By sacrificing all to Isvara comes Samadhi. By resignation to the Lord, Samadhi becomes perfect.
Translation by Swami Satchidananda:
By total surrender to God, Samādhi is attained.
Translation by Baba Hari Dass:
From surrender to God, success in Samadhi is obtained.
46.
स्थिरसुखम् आसनम् ॥
sthirasukham āsanam ॥
Translation by Swami Vivekananda:
Posture is that which is firm and pleasant.
Translation by Swami Satchidananda:
Āsana is a steady, comfortable posture.
Translation by Baba Hari Dass:
The posture should be steady and comfortable.
47.
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ॥
prayatna.śaithilya.ananta.samāpattibhyām ॥
prayatna śaithilyānanta samāpattibhyām ॥
Translation by Swami Vivekananda:
By slight effort and meditating on the unlimited (posture becomes firm and pleasant).
Translation by Swami Satchidananda:
By lessening the natural tendency for restlessness and by meditating on the infinite, posture is mastered.
Translation by Baba Hari Dass:
[Posture is mastered] by relaxing tension and by meditation on the endless.
48.
ततो द्वन्द्वानभिघातः ॥
tataḥ dvandva.anabhighātaḥ ॥
Translation by Swami Vivekananda:
Seat being conquered, the dualities do not obstruct.
Translation by Swami Satchidananda:
Thereafter, one is not disturbed by the dualities.
Translation by Baba Hari Dass:
From that [mastery of posture] the pairs of opposites cease to attack.
49.
तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः ॥
tasmin sati śvāsa.praśvāsa.yoh.gati.vicchedaḥ prāṇāyāmaḥ ॥
tasmin sati śvāsa praśvāsayor gativicchedaḥ prāṇāyāmaḥ ॥
Translation by Swami Vivekananda:
Controlling the motion of the exhalation and the inhalation follows after this.
Translation by Swami Satchidananda:
That [firm posture] being acquired, the movements of inhalation and exhalation should be controlled. This is Prāṇāyāma.
Translation by Baba Hari Dass:
Upon accomplishment of posture, the cessation of movement in inhalation and exhalation is called Prāṇāyāma (breath regulation).
50.
बाह्यान्तरस्तम्भवृत्तिः देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः ॥
bāhyāntarastambhavṛttiḥ deśakālasaṃkhyābhiḥ paridṛṣṭo dīrghasūkṣmaḥ ॥
bāhya.antara.stambhavṛttiḥ deśakāla.saṃkhyābhiḥ paridṛṣṭo dīrgha.sūkṣmaḥ ॥
Translation by Swami Vivekananda:
Its modifications are either external or internal, or motionless, regulated by place, time, and number, either long or short.
Translation by Swami Satchidananda:
The modifications of the life-breath are either external, internal or stationary. They are to be regulated by space, time and number and are either long or short.
Translation by Baba Hari Dass:
That [Prāṇāyāma] is external, internal, or suspended; regulated by space, time, and number, [the breath] becomes prolonged and subtle.
51.
बाह्यान्तरविषयाक्षेपी चतुर्थः ॥
bāhya.antara.viṣaya.ākṣepī caturthaḥ ॥
bāhyāntara viṣayākṣepī caturthaḥ ॥
Translation by Swami Vivekananda:
The fourth is restraining the Prana by directing it either to the external or internal objects.
Translation by Swami Satchidananda:
There is a fourth kind of Prāṇāyāma that occurs during concentration on an internal or external object.
Translation by Baba Hari Dass:
The fourth Prāṇāyāma transcends the external and internal objects.
52.
ततः क्षीयते प्रकाशावरणम् ॥
tataḥ kṣīyate prakāśāvaraṇam ॥
Translation by Swami Vivekananda:
From that, the covering to the light of the Chitta is attenuated.
Translation by Swami Satchidananda:
As its result, the veil over the inner light is destroyed.
Translation by Baba Hari Dass:
From that (Prāṇāyāma), the covering of the inner light dissolves.
53.
धारणासु च योग्यता मनसः ॥
dhāraṇāsu ca yogyatā manasaḥ ॥
Translation by Swami Vivekananda:
The mind becomes fit for Dharana.
Translation by Swami Satchidananda:
And the mind becomes fit for concentration.
Translation by Baba Hari Dass:
And the mind becomes fit for concentration.
54.
स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः ॥
sva.viṣaya.asaṃprayoge cittasya svarūpā.anukāra iva.indriyāṇāṃ pratyāhāraḥ ॥
svaviṣayāsaṃprayoge cittasya svarūpānukāra ivendriyāṇāṃ pratyāhāraḥ ॥
Translation by Swami Vivekananda:
The drawing in of the (sense) organs is by their giving up their own objects and taking the form of the mind-stuff.
Translation by Swami Satchidananda:
When the senses withdraw themselves from the objects and imitate, as it were, the nature of the mind-stuff, this is Pratyāhāra.
Translation by Baba Hari Dass:
Pratyāhāra [fifth limb of Aṣḥṭānga Yoga] is the process of the senses imitating the mind’s withdrawal by withdrawing contact with their respective objects.
55.
ततः परमा वश्यतेन्द्रियाणाम् ॥
tataḥ paramā vaśyata.indriyāṇām ॥
Pratyahara results in the absolute control of the sense organs.
Translation by Swami Satchidananda:
Then follows supreme mastery over the senses.
Translation by Baba Hari Dass:
From that follows the highest mastery over the senses.
Other books are in the works. In the mean time, refer to the complete Yoga Sutras Of Patanjali translation online from here.