17715159 sanskrit english translation glossary the yogasutra of patanjali 86 pgs

8/2/2019 17715159 Sanskrit English Translation Glossary the YogaSutra of Patanjali 86 Pgs

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TheYoga-Straof PatajaliSanskrit-English Translation & Glossary

Chip Hartranft


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Table of contents

Sanskrit pronunciation guide Page 3

Sanskrit-English translation 4

Sanskrit-English glossary 71

Bibliography 84

About the author 86

Copyright 2003All Rights Reserved


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Sanskrit Pronunciation Guide

Sanskrits breadth of expression comes in part from using the entire mouth for

pronunciation, and from elongating accented vowels. With an alphabet of 49

letters, it has several different versions of familiar sounds such as n and s, each

issuing from a different part of the mouth. For this reason, diacritical marks aregenerally used to indicate how and where a consonant or vowel should be

sounded.

a pronounced like a in americai pronounced like i in literu pronounced like u in dudee pronounced like e ingreyai, ay pronounced like ai in aisleo pronounced like o in overau pronounced like ow in cow, , , , i, u prolonged for two beats instead of onek, kh, g, gh, gutturals, arising from the throatc, ch, j, jh, palatals, arising from the back of the palate, h, , h, cerebrals, with tongue touching the roof of the moutht, th, d, dh, n dentals, with tongue touching the back of the teeth

p, ph, b, bh, m labials, arising from the lipsc palatal, always pronounced like ch in chop

cerebral, pronounced like ri in rip

palatal, pronounced like sh in shout cerebral, pronounced like sh in leash pronounced like ni in onion pronounced like n in uncle

j pronounced like gn in igneoush alone pronounced like h in hot a soft echo of the preceding vowelh after a consonant extra breath after the consonant (in Sanskrit there are

no compound sounds like th in thiefor ph inphone)


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The Yoga-Stra in Sanskrit-English Translation

Samdhi-pda

I. Integration

I.1 atha yognusanam

atha = nowyoga = process of yoking; unionnusanam = teaching, exposition

Now, the teachings of yoga.

I.2%%yoga citta-vtti-nirodha

yoga = process of yoking; union

citta = consciousness

vtti = patterning, turnings, movements

nirodha = stilling, cessation, restriction

Yoga is to still the patterning of consciousness.

I.3 tad drau svarpe vasthnam

tad = then

drau= seer, witness, pure awareness

svarpe = own essence, identity

avasthnam = state of abiding

Then, pure awareness can abide in its very nature.

I.4 %&vtti-srpyam itaratra


srpyam= identification, conformity

itaratra = otherwise

Otherwise, awareness takes itself to be the patterns of consciousness.


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I.5 % vttaya pacatayya klikli

vttaya = patterning, turnings, movements

pacatayya = fivefold

klia = hurtful

akli = benign

There are five types of patterns, including both hurtful and benign.

I.6 @prama-viparyaya-vikalpa-nidr-smtaya

prama = right perception

viparyaya = misperception, error

vikalpa = conceptualization

nidr = sleep

smtaya = memory, remembering

They are right perception, misperception, conceptualization, deep sleep, and remembering.

I.7 pratyaknumngam pramni

pratyaka = percept, sensory input

anumna = inference

gam = testimony from a teacher or traditional textspramni = accurate perception

Right perception arises from direct observation, inference, or the words of others.

I.8 @ flviparyayo mithyjnam atad-rupa-pratiham

viparyaya = misperception, error

mithy = falsejnam = knowledge

atad= not that

rupa = form

pratiham = based on

Misperception is false knowledge, not based on what actually is.


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I.9 abda-jnnupt vastu-nyo vikalpa

abda= verbal, linguistic

jna = knowledge

anupt= following, relying upon

vastu = object, substance

nya = emptyvikalpa = conceptualization

Conceptualization derives from linguistic knowledge, not contact with real things.

I.10 %@abhva-pratyaylamban vttir nidr

abhva = non-existence, non-becoming

pratyaya = perception, thought, intention, representation

lamban = resting on

vtti = patterning

nidr = sleep

Deep sleep is a pattern grounded in the perception that nothing exists.

I.11 anubhta-viaysampramoa smti

anubhta = experiencedviaya = object (of experience), phenomenon

asampramoa = not allowing to steal away

smti = memory, remembering

Remembering is the retention of experiences.

I.12 abhysa-vairgybhy tan-nirodha

abhysa = practice, action, method

vairgybhy = dispassion, non-reaction, non-attachment

tad= these


Both practice and non-reaction are required to still the patterning of consciousness.


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I.13 & tatra sthitau yatno bhysa

tatra = in that

sthitau = stability, steadiness

yatna = sustained effort


Practice is the sustained effort to rest in that stillness.

I.14 @@ sa tu drgha-kla-nairantarya-satkrsevito dha-bhmi

sa = this

tu = and, moreover

drgha = long

kla = time

nairantarya = continuously, uninterruptedly

satkra = skillfully, in the right way

sevita = cultivated

dha = firmly

bhmi = rooted, grounded

And this practice becomes firmly rooted when it is cultivated skillfully and continuously for a long

time.

I.15 ~ dnuravika-viaya-vitasya vakra-saj vairgyam

da= seen, perceptible

anuravika= heard, learned

viaya = object (of experience), phenomenon

vitasya= without wanting or attachment

vakra = mastery, willing something to happen

saj = comprehension

vairgyam = dispassion, non-reaction, non-attachment

As for non-reaction, one can recognize that it has been fully achieved when no attachment arises in

regard to anything at all, whether perceived directly or learned.


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I.16 @tat param purua-khyter gua-vaityam

tat= this

param= ultimate, highest, purest

purua = pure awareness

khyte= clear seeing

gua = fundamental qualities of naturevaityam= without wanting or attachment

When the ultimate level of non-reaction has been reached, pure awareness can clearly see itself as

independent from the fundamental qualities of nature.

I.17 vitarka-vicrnandsmit-rpnugamt samprajta

vitarka= analytical thinking

vicra= insight, reflection

nanda= bliss, joy

asmit = sense of self, I-am-ness

rpa= form

anugamt= going with, following, accompanying

samprajta = cognitive

At first, the stilling process is accompanied by four kinds of cognition: analytical thinking, insight,

bliss, or feeling like a self.

I.18 @ ~virma-pratyaybhysa-prva saskara-eo nya

virma = cessation



prva= earlier

saskara = latent impressions

ea= store, residuum

anya = other

Later, after one practices steadily to bring all thought to a standstill, these four kinds of cognition fall

away, leaving only a store of latent impressions in the depth memory.


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I.19 bhava-pratyayo videha-prakti-laynm

bhava = being, becoming

pratyaya= perception, thought, intention, representation

videha= bodiless

prakti = nature

laynm = clasped, merged

Once the body is gone, and these latent impressions are dissolved in nature, they are inclined to be

reborn.

I.20 @@ raddh-vrya-smti-samdhi-praj-prvaka itarem

raddh= faith

vrya= energy, vigor

smti= memory, mindfulness

samdhi = oneness, integration

praj= wisdom

prvaka= preceded by

itarem = others

For all others, faith, energy, mindfulness, integration, and wisdom form the path to realization.

I.21 ~tvra-samvegnm sanna

tvra = extremely

samvegnm= intense, vehement

sanna = near

For those who seek liberation wholeheartedly, realization is near.


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I.22 &% mdu-madhydhimtratvt tato pi viea

mdu= mild

madhya= moderate

adhimtratvt= extreme, intense

tata= therefore, from these

api= alsoviea = difference, distinction

How near depends on whether the practice is mild, moderate, or intense.

I.23 vara-praidhnd v

vara= divine ideal of pure awareness

praidhnt= surrender, dedication, application, alignment

v = or

Realization may also come if one is oriented toward the ideal of pure awareness, Isvara.

I.24 @ klea-karma-vipkayair aparma purua-viea vara

klea= cause of suffering, corruption, hindrance, affliction, poison

karma= action

vipka= ripening, fruitionayai= store, residuum

aparma= untouched, unaffected

purua = pure awareness

viea= difference, distinction; exemplary, distinct


Isvara is a distinct, incorruptible form of pure awareness, utterly independent of cause and effect, and

lacking any store of latent impressions.


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I.25 & ~ @tatra niratiaya sarvajatva-bjam

tatra= there, in that

niratiaya= incomparable, unsurpassed

sarva = all

jatva = knowing

bjam = seed, source

Its independence makes this awareness an incomparable source of omniscience.

I.26 @ sa prvem api guru klennavacchedt

sa= this, that

prvem= earlier

api= also

guru= teacher, mentor

klena= by time, temporally

anavacchedt= unbounded, continuous

Existing beyond time, Isvara was also the ideal of the ancients.

I.27 tasya vcaka praava

tasya= of this, thatvcaka = signifying, connoting

praava = the syllable pronounced om

Isvara is represented by a sound, om.

I.28 @taj-japas tad-artha-bhvanam

tad= thatjapa= repetition, intonation

tad= its, that

artha = meaning, purpose

bhvanam = realizing, becoming

Through repetition its meaning becomes clear.


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I.29 tata pratyak-cetandhigamo pyantarybhva ca

tata= therefore, from these

pratyak= inward

cetan= consciousness

adhigama= attainment

api= alsoantarya= obstacle

abhva= disappearance

ca = and

Then, interiorization develops and obstacles fall away.

I.30 ~@ %vydhi-styna-sanaya-pramdlasyvirati-bhrnti-daranlabdha-bhmikatvnavasthitatvni citta-

vikeps te ntary

vydhi= sickness

styna= apathy

sanaya= doubt

pramda= carelessness

lasya= laziness

avirati= sexual indulgence

bhrnti = false

darana= vision, perspective

alabdha = failing to attain

bhmikatva= developmental stagesanavasthitatvni= inconstancy, instability


vikep= distraction, stirring up

te= these

antary = obstacles

Sickness, apathy, doubt, carelessness, laziness, hedonism, delusion, lack of progress, and inconstancy

are all distractions which, by stirring up consciousness, act as barriers to stillness.


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I.31 @ dukha-daurmanasygam-ejayatva-vsa-pravs vikepa-sahabhuva

dukha= distress, pain, suffering

daurmanasya= depression

agam = limb

ejayatva= trembling

vsa = disturbed inhalationpravs = disturbed exhalation

vikepa= distraction, stirring up

sahabhuva = accompanying

When they do, one may experience distress, depression, or the inability to maintain steadiness of

posture or breathing.

I.32 @^tat-pratiedhrtham eka-tattvbhysa

tad= that, these

pratiedha = subdue, ward off

artham= meaning, purpose, approach

eka = one

tattva= thusness, elemental quality, principle


One can subdue these distractions by working with any one of the following principles of practice.


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I.33 & ~%maitr-karu-muditopek sukha-dukha-puypuya-viay bhvanta citta-prasdanam

maitr= friendliness

karu= compassion

mudita= delight

upek= equanimity

sukha= happinessdukha= distress, pain, suffering

puya= good, virtuous

apuya= bad, evil

viay= object (of experience)

bhvanta= radiating, projecting


prasdanam = calming, tranquilizing, clarification

Consciousness settles as one radiates friendliness, compassion, delight, and equanimity toward all

things, whether pleasant or painful, good or bad.

I.34 @ pracchardana-vidhrabhym v prasya

pracchardana= exhalation, expulsion

vidhrabhym= pause, retention

v= or

prasya = breath, life force

Or by pausing after breath flows in or out.

I.35 % viayavat v pravttir utpann manasa sthiti-nibandhan

viaya= object (of experience), phenomenon

vat= having

v= or

pravtti= arising of activity

utpann= arisen, producedmanasa= mind

sthiti= stability, steadiness

nibandhan= holds

Or by steadily observing as new sensations materialize.


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I.36 viok v jyotimat

viok= free of sorrow

v= or

jyotimat= luminous

Or when experiencing thoughts that are luminous and free of sorrow.

I.37 %vtargaviayam v cittam

vta = free from, without

rga= desire, passion, attachment

viayam= object (of experience)

v= or

cittam = consciousness

Or by focusing on things that do not inspire attachment.

I.38 svapna-nidr-jnlambanam v

svapna= dream

nidr= sleep

jna = knowledge

lambanam = resting onv = or

Or by reflecting on insights culled from sleep and dreaming.

I.39 yathbhimata-dhynd v

yath = as

abhimata= desireddhynt= meditative absorption

v = or

Or through meditative absorption in any desired object.


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I.40 ^ paramu-parama-mahattvnto sya vakra

parama = ultimate, highest, purest

au= minute, infinitesimal

mahattva = greatness, magnitude

anta= extending from...to

asya= hisvakra = mastery

One can become fully absorbed in any object, whether vast or infinitesimal.

I.41 % @ %ka-vtter abhijtasyeva maer graht-grahaa-grhyeu tat-stha-tad-ajanat sampatti

ka = dwindled, decreased

vtte= patterning, turnings, movements

abhijtasya= faultless, transparent

iva= like

mae= jewel

graht= one who grasps, perceiver

grahaa= grasping, perceiving

grhyeu= grasped, object of perception

tad= that

stha= abide

tad= that

ajanat= saturation, taking the form of something else

sampatti = coalescence, unified contemplation

As the patterning of consciousness subsides, a transparent way of seeing, called coalescence, saturates

consciousness; like a jewel, it reflects equally whatever lies before it - whether subject, object, or act

of perceiving.


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I.42 & @ @@%tatra abdrtha-jna-vikalpai sakr savitark sampatti




jna = knowledge

vikalpai = conceptualizationsakr= intermingled

savitark= thought

sampatti = coalescence, unified contemplation

So long as conceptual or linguistic knowledge pervades this transparency, it is called coalescence with

thought.

I.43 @&@ @@smti-pariuddhau svarpa-nyevrtha-mtra-nirbhs nirvitark

smti= memory, mindfulness

pariuddhau= wiping clean, purification

svarpa= own form, identity

nya = empty

iva= like


mtra = only

nirbhs= shining

nirvitark = beyond thought

At the next stage, called coalescence beyond thought, objects cease to be colored by memory; now

formless, only their essential nature shines forth.


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I.44 @ etayaiva savicr nirvicr ca skma-viay vykhyt

etaya = by this

iva= like, thus

savicr= reflecting

nirvicr= not reflecting

ca= andskma = subtle

viay= object (of experience), phenomenon

vykhyt = described, explained

In the same way, coalesced contemplation of subtle objects is described as reflective or reflection-free.

I.45 @skma-viayatva cliga-paryavasnam

skma = subtle

viayatva= the thing itself, thus-ness of an object

ca= and

aliga= without form

paryavasnam = ending, terminating

Subtle objects can be traced back to their origin in undifferentiated nature.

I.46 t eva sabja samdhi

t= these

eva= only, also

sabja= with seed


These four kinds of coalescence - with thought, beyond thought, reflective, reflection-free - are called

integration that bears seeds of latent impressions.


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I.47 @nirvicra-vairadye dhytma-prasda

nirvicra= not reflecting

vairadye= lucidity, purity

adhytma = innermost self

prasda = calming, pacification, clarification

In the lucidity of coalesced, reflection-free contemplation, the nature of the self becomes clear.

I.48 & tambhar tatra praj

tam = truth

bhar= bearing

tatra= in that

praj= wisdom

The wisdom that arises in that lucidity is unerring.

I.49 @rutnumna-prajbhym anyaviay vierthatvt

ruta= what has been heard, teachings

anumna= inference

prajbhym= wisdom

anya = otherviay= object (of experience), phenomenon

viea = difference, distinction

arthatvt= function, role

Unlike insights acquired through inference or teachings, this wisdom has as its object the actual

distinction between pure awareness and consciousness.


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I.50 ~~taj-ja saskro nya-saskra-pratibandh

tad= that

ja= born of

saskra = latent impressions

anya = other

saskra = latent impressionspratibandh= prevents, obstructs

It generates latent impressions that prevent the activation of other impressions.

I.51 @@ tasypi nirodhe sarva-nirodhn nirbja samdhi

tasya = of this

api= alsonirodhe = stilling, cessation, restriction

sarva = all

nirodhn= stilling, cessation, restriction

nirbja= seedless


When even these cease to arise, and the patterning of consciousness is completely stilled, integration

bears no further seeds.


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Sdhana-pdaII. The Path To Realization

II.1 $tapa-svdhyyevara-praidhnni kriy-yoga

tapa= heat, intensity of discipline, austerity

svdhyya= self-study


praidhnni= dedication, application, alignment

kriy = action

yoga = process of yoking; union

Yogic action has three components - discipline, self-study, and orientation toward the ideal of pure

awareness.

II.2 @ @Xsamdhi-bhvanrtha klea-tan-karartha ca


bhvan = realizing, becoming



tan = slender, weak

karaa = making


ca = and

Its purposes are to disarm the causes of suffering and achieve integration.

II.3 avidysmit-rga-dvebhinive kle

avidy= lack of wisdom, not seeing things as they are

asmit= the sense of I, egoism

rga= desire, passion, attachment

dvea= aversion

abhinive= clinging to life, self-preservation

kle = cause of suffering, corruption, hindrance, affliction, poison

The causes of suffering are not seeing things as they are, the sense of I, attachment, aversion, and

clinging to life.


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II.4 &% avidy ketram uttarem prasupta-tanu-vicchinnodrm


ketram= field

uttarem= other, following

prasupta= dormant

tanu= thinvicchinna= interrupted, intercepted

udrm = activated, aroused

Not seeing things as they are is the field where the other causes of suffering germinate, whether

dormant, activated, intercepted, or weakened.

II.5 anityuci-dukhntmasu nitya-uci-sukhtma-khytir avidy

anitya= impermanent

auci= impure


antmasu= not self

nitya= permanent

uci= pure

sukha= happiness

tma= self, essence

khyti= seeing


Lacking this wisdom, one mistakes that which is impermanent, impure, distressing, or empty of self

for permanence, purity, happiness, and self.

II.6 @dg-darana-aktyor ektmatevsmit

dg= pure awareness, witness, see-er


aktyo= powereka = one

tmat= selfhood

iva= as it were, like, thus


The sense of I ascribes selfhood to pure awareness by identifying it with the senses.


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II.7 sukhnuay rga

sukha= happiness, pleasure

anuay= following

rga = wanting, desire, passion, attachment

Attachment is a residue of pleasant experience.

II.8 dukhnuay dvea


anuay= following

dvea = aversion

Aversion is a residue of suffering.

II.9 sva-rasa-vh viduo pi tathrho bhinivea

sva = own

rasa = taste

vh= flowing

vidua= sage, wise person

api= also, even

tath= thusrha= rooted

abhinivea= self-preservation

Clinging to life is instinctive and self-perpetuating, even for the wise.

II.10 te pratiprasava-hey skm

te= theseprati = with regard to, toward, reversing

prasava = flow, motion, creation, inception

hey= overcome, overwhelmed

skm = subtle

In their subtle form, these causes of suffering are subdued by seeing where they come from.


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II.11 %dhyna-heys tad-vttaya

dhyna = meditative absorption

hey= overcome, overwhelmed

tad= its, that, of these

vttaya = patterning, turnings, movements

In their gross form, as patterns of consciousness, they are subdued through meditative absorption.

II.12 @ klea-mla karmayo dda-janma-vedanya

klea = cause of suffering, corruption, hindrance, affliction, poison

mla= root

karma = action

aya= store, residuum

da= seen, perceptible

ada= unseen

janma= birth

vedanya = to be experienced

The causes of suffering are the root source of actions; each action deposits latent impressions deep in

the mind, to be activated and experienced later in this birth, or lie hidden awaiting a future one.

II.13 @sati mle tad-vipko jtyyur-bhog

sati= existing

mle= root

tad= its, that

vipka= ripening, fruition

jti= birth, rank

yu= span of life

bhog = experience, enjoyment

So long as this root source exists, its contents will ripen into a birth, a life, and experience.


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II.14 j te hlda-paritpa-phal puypuya-hetutvt

te= they, these

hlda= delight

paritpa= anguish

phal= fruit

puya= good, virtuousapuya= bad, evil

hetutvt= causality

This life will be marked by delight or anguish, in proportion to those good or bad actions that created

its store of latent impressions.

II.15 ~@% @ parima-tpa-saskra-dukhair gua-vtti-virodhc ca dukham eva sarvam vivekina

parima= transformation

tpa= anguish

saskra= latent impressions

dukhai= distress, pain, suffering

gua = fundamental qualities of nature

vtti= patterning, turnings, movements

virodht= conflict, opposition

ca = and

dukham= distress, pain, suffering

eva= thus

sarvam= allvivekina = a person of discrimination

The wise see suffering in all experience, whether from the anguish of impermanence, or from latent

impressions laden with suffering, or from incessant conflict as the fundamental qualities of nature

vie for ascendancy.

II.16 heya dukham angatam

heya= overcome, overwhelmed

dukham= distress, pain, suffering

angatam = future

But suffering that has not yet arisen can be prevented.


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II.17 dra-dyayo sayogo heya-hetu

dra = seer, witness, pure awareness

dyayo= what is seen

sayoga= union, coupling

heya= overcome, overwhelmed

hetu = cause

The preventible cause of all this suffering is the apparent indivisibility of pure awareness and what it

regards.

II.18 $~~@ @ praka-kriy-sthiti-la bhtendriytmaka bhogpavargrtha dyam

praka= brightness

kriy= action

sthiti= stability, steadiness

la= character

bhta = element

indriya = sensory apparatus

tmaka= self, essence

bhoga= experience, enjoyment

apavarga = emancipation, liberation

artha = meaning, purpose, approach

dyam= what is seen

What awareness regards, namely the phenomenal world, embodies the qualities of luminosity,

activity, and inertia; it includes oneself, composed of both elements and the senses; and, it is the

ground for both sensual experience and liberation.

II.19 & @vieviea-ligamtrligni gua-parvi

viea= difference, distinction; distinct

aviea= indistinct

liga = mark, characteristic

mtra= onlyaligni= undifferentiated, without marks


parvi = level, state

All orders of being - undifferentiated, differentiated, indistinct, distinct - are manifestations of the

fundamental qualities of nature.


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II.20 & dra di-mtra uddho pi pratyaynupaya

dra= pure awareness, witness, see-er

di = seeing

mtra= only

uddha= pure

api= also, althoughpratyaya= perception, thought, intention, representation

anupaya = to behold

Pure awareness is just seeing, itself; although pure, it usually appears to operate through the

perceiving mind.

II.21 @ tad-artha eva dyasytm

tad= its, that

artha= meaning, purpose, approach

eva= thus

dyasya= of what is seen

tm= self, essence

In essence, the phenomenal world exists to reveal this truth.

II.22 @ ktrtham prati naam apyanaa tad anya-sdhraatvt

kta = done, accomplished

artham = meaning, purpose, approach

prati= with regard to, toward, reversing

naam= ceased

api= also

anaa= not ceased

tad= its, that

anya= other

sdhraatvt= common experience

Once that happens, the phenomenal world no longer appears as such; it continues to exist as a

common reality for everyone else, though.


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II.23 ~sva-svmi-aktyo svarpopalabdhi-hetu sayoga

sva= own

svmi= owner

aktyo= power

sva = own

rpa = formupalabdhi= acquisition

hetu= cause, reason

sayoga= union, coupling

It is by virtue of the apparent indivisibility of the phenomenal world and pure awareness that the

former seems to possess the latters powers.

II.24 tasya hetur avidy

tasya= of this, that

hetu= cause, reason


Not seeing things as they are is the cause of this phenomenon.

II.25 ~ tad-abhvt sayogbhvo hna tad-de kaivalyam

tad= its, thatabhvt= non-existence, non-becoming, disappearance

sayoga= union, association, mingling

abhva= non-existence, non-becoming, disappearance

hna= cessation

tad= its, that

de= seeing

kaivalyam = emancipation, isolation of pure awareness

With realization, the appearance of indivisibility vanishes, revealing that awareness is free and

untouched by phenomena.


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II.26 viveka-khytir aviplav hnopya

viveka = discrimination

khyti= seeing

aviplav= continuous, uninterrupted

hna = cessation

upya = means

The apparent indivisibility of seeing and the seen can be eradicated by cultivating uninterrupted

discrimination between awareness and what it regards.

II.27 tasya saptadh prnta-bhmi praj


saptadh= sevenfold

prnta = last

bhmi= stage, level

praja= wisdom

At the ultimate level of discrimination, wisdom extends to all seven aspects of nature.

II.28 yoggnuhnd auddhi-kaye jna-dptir viveka-khyte

yoga = process of yoking; unionaga = limb, component

anuhnt= performance, practice

auddhi = impurity

kaye= dwindling, decreasing

jna = knowledge

dpti = radiance

a = extending to


khyte= seeing

When the components of yoga are practiced, impurities dwindle; then, the light of understanding can

shine forth, illuminating the way to discriminative awareness.


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II.29 yama-niyamsana-pryma-pratyhra-dhra-dhyna-samdhayo v agni

yama= external discipline

niyama= internal discipline

sana= posture

pryma= breath regulation

pratyhra= withdrawal of the sensesdhra= concentration

dhyana = meditative absorption

samdhaya= oneness, integration

au= eight

agni = limbs

The eight components of yoga are external discipline, internal discipline, posture, breath regulation,

concentration, meditative absorption, and integration.

II.30 @ ahims-satysteya-brahmacaryparigrah yam

ahims= not harming

satya= truthfulness, truth

asteya= not stealing

brahmacarya= celibacy, impeccable conduct

aparigrah= not being acquisitive

yam= external discipline

The five external disciplines are not harming, truthfulness, not stealing, celibacy, and not being

acquisitive.


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II.31 @ ete jti-dea-kla-samaynavacchinn srva-bhaum mahvratam

ete= these

jti= birth, rank

dea= place

kla= time

samaya= circumstanceanavacchinn= unlimited, irrespective of

srva = all

bhaum= at a level

mah = great

vratam = vow, commitment

These universals, transcending birth, place, era, or circumstance, constitute the great vow of yoga.

II.32

auca-santoa-tapa-svdhyyevara-praidhnni niyam

auca= purity

santoa= contentment


svdhyya= self-study


praidhnni= surrender, dedication, application, alignment

niyam= internal discipline

The five internal disciplines are bodily purification, contentment, intensity, self-study, and

orientation toward the ideal of pure awareness.

II.33 vitarka-bdhane pratipaka-bhvanam

vitarka= analytical thinking, unwholesome thoughts

bdhane= repelling

pratipaka = opposite


Unwholesome thoughts can be neutralized by cultivating wholesome ones.


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II.34 @ $@ & vitark himsdaya kta-kritnumodit lobha-krodha-moha-prvak mdu-madhydhimtr

dukhjnnanta-phal iti pratipaka-bhvanam

vitark= analytical thinking, here: negative thoughts

hims = harming

daya= et cetera

kta= done, accomplishedkrita= caused to be done, instigated

anumodit= approved

lobha= greed

krodha= anger

moha= delusion

prvak= preceded by

mdu= mild

madhya= moderate

adhimtr= extreme, intense


jna= ignorance

ananta = endless, boundless

phal= fruit

iti= thus

pratipaka = opposite


We ourselves may act upon unwholesome thoughts, such as wanting to harm someone, or we may

cause or condone them in others; unwholesome thoughts may arise from greed, anger, or delusion;

they may be mild, moderate, or extreme; but they never cease to ripen into ignorance and suffering.

This is why one must cultivate wholesome thoughts.

II.35 ahims-pratihy tat-sannidhau vaira-tyga

ahims = not harming

pratihy= based on, grounded in

tat= that, these

sannidhau= presence

vaira = hostilitytyga = abandonment

Being firmly grounded in non-violence creates an atmosphere in which others can let go of their

hostility.


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II.36 $satya-pratihy kriy-phalrayatvam

satya= truthfulness, truth

pratithy = based on, grounded in

kriy= action

phala= fruit

rayatvam = rest on

For those grounded in truthfulness, every action and its consequences are imbued with truth.

II.37 @asteya-pratihy sarva-ratnopasthnam

asteya= not stealing

pratithy= based on, grounded in

sarva = all

ratna = jewel

upasthnam = approach, materialize

For those who have no inclination to steal, the truly precious is at hand.

II.38 @@brahmacarya-pratihym vrya-lbha

brahmacarya= celibacy, impeccable conduct

pratithy= based on, grounded invrya = energy, vigor

lbha = acquired

The chaste acquire vitality.

II.39 @ aparigraha-sthairye janma-kathant-sambodha

aparigraha= not being acquisitivesthairye= being settled in

janma= birth

kathant= understanding why

sambodha = insight

Freedom from wanting unlocks the real purpose of existence.


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II.40 ~@auct svga-jugups parair asansarga

auct= purity

sva = own

aga= limb, component

jugups= disinclination, detachment

parai= otherasansarga = freedom from contact

With bodily purification, ones body ceases to be compelling, likewise contact with others.

II.41 ^@ sattva-uddhi-saumanasyaikgryendriya-jaytma-darana-yogyatvni ca

sattva = clarity, luminosity; a fundamental essence of nature, orguna

uddhi= purity

saumanasya= gladness

eka = one

agrya= pointed


jaya= mastery

tma= self, essence


yogyatvni= capability

ca = and

Purification also brings about clarity, happiness, concentration, mastery of the senses, and capacity for

self-awareness.

II.42 % santod anuttama sukha-lbha

santot= contentment

anuttama= unsurpassed

sukha= happiness

lbha = acquired

Contentment brings unsurpassed joy.


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II.43 kyendriya-siddhir auddhi-kayt tapasa

kya= body

indriya= sensory apparatus

siddhi= perfection

auddhi = impurity

kayt= dwindling, decreasingtapasa= heat, intensity of discipline, austerity

As intense discipline burns up impurities, the body and its senses become supremely refined.

II.44 svdhyyd ia-devat-samprayoga

svdhyyt= self-study

ia = desired

devat= deity

samprayoga = contact

Self-study deepens communion with ones personal deity.

II.45 samdhi-siddhir vara-praidhnt

samdhi= oneness, integration

siddhi= perfectionvara= divine ideal of pure awareness

praidhnt= surrender, dedication, application, alignment

Through orientation toward the ideal of pure awareness, one can achieve integration.

II.46 sthira-sukham sanam

sthira= steady, stablesukham= happiness

sanam= posture

The postures of meditation should embody steadiness and ease.


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II.47 %prayatna-aithilynanta-sampattibhym

prayatna= effort

aithilya= relaxation

ananta= endless, boundless

sampattibhym = coalescence, unified contemplation

This occurs as all effort relaxes and coalescence arises, revealing that the body and the infinite

universe are indivisible.

II.48 tato dvandvnabhighta

tata= therefore, from these, from that

dvandva= play of opposites, dualities

anabhighta = insulation, being beyond disturbance

Then, one is no longer disturbed by the play of opposites.

II.49 @ tasmin sati vsa-pravsayor gati-viccheda pryma

tasmin= in this

sati= existing

vsa= inhalation

pravsayo= exhalationgati = flow

viccheda= cessation, interruption

pryma= breath regulation

With effort relaxing, the flow of inhalation and exhalation can be brought to a standstill; this is called

breath regulation.


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II.50 %@ @bhybhyantara-stambha-vttir dea-kla-sakhybhi-parido drgha-skma

bhya= external

abhyantara= internal

stambha= stationary


dea= placekla= time

sakhybhi= number

parida= observed, measured, scrutinized

drgha = long

skma = subtle

As the movement patterns of each breath - inhalation, exhalation, lull - are observed as to duration,

number, and area of focus, breath becomes spacious and subtle.

II.51 @bhybhyantara-viaykep caturtha

bhya= external

abhyantara= internal


kep= transcending

caturtha = fourth

As realization dawns, the distinction between breathing in and out falls away.

II.52 tata kyate prakvaraam


kyate= disappears

praka= brightness

varaam = covering, veil, layer

Then the veil lifts from the minds luminosity.


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II.53 dhrasu ca yogyat manasa

dhrasu= concentration

ca= and

yogyat= capability

manasa = mind

And the minds potential for concentration is realized.

II.54 % sva-viaysamprayoge cittasya svarpnukra ivendriym pratyhra

sva = own


asamprayoge= uncoupling

cittasya= consciousness

sva = own

rpa = form

anukra= imitation, following suit

iva= like, thus, as it were

indriym= sensory apparatus

pratyhra= withdrawal of the senses

When consciousness interiorizes by uncoupling from external objects, the senses do likewise; this is

called withdrawal of the senses.

II.55 tata param vayatendriym


param= ultimate, highest, purest

vayata = obedience, subservience

indriym= sensory apparatus

Then the senses reside utterly in the service of realization.


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Vibhti-pdaIII. The Extraordinary Powers

III.1 % dea-bandha cittasya dhra

dea= place

bandha= binding


dhra= concentration

Concentration locks consciousness on a single area.

III.2 & tatra pratyayaika-tnat dhynam


pratyaya= perception, thought, intention, representation

eka = one

tnat= extension, stretching

dhynam= meditative absorption

In meditative absorption, the entire perceptual flow is aligned with that object.

III.3 @&@ tad evrtha-mtra-nirbhsa svarpa-nyam iva samdhi

tad= its, that

eva= thus


mtra = only

nirbhsa= shining

sva = own

rpa = form

nyam= empty

iva= like, thus, as it were


When only the essential nature of the object shines forth, as if formless, integration has arisen.


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III.4 && trayam ekatra sayama

trayam= these three

ekatra= in one, as one

sayama= constraint, perfect discipline

Concentration, meditative absorption, and integration regarding a single object comprise theperfectdiscipline of consciousness.

III.5 taj-jayt prajloka

tad= that

jayt= mastery

praja= wisdom

loka = illumination, flashes of brilliance

Once the perfect discipline of consciousness is mastered, wisdom dawns.

III.6 tasya bhmiu viniyoga


bhmiu= stage

viniyoga = progression, application

Perfect discipline is mastered in stages.

III.7 & @trayam antar-agam prvebhya

trayam= these three

antar = inner

agam= limb, component

prvebhya= earlier

These three components - concentration, absorption, and integration - are more interiorized than the

preceding five.


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III.8 @tad api bahir-aga nirbjasya

tad= its, that

api= also

bahi= external

aga= limb, component

nirbjasya= seedless

Even these three are external to integration that bears no seeds.

III.9 @ % vyutthna-nirodha-saskrayor abhibhava-prdur-bhvau nirodha-kaa-cittnvayo nirodha-parima

vyutthna= emergence


saskrayo= latent impressions

abhibhava= subjugation, suppression, submergence

prdur = outside

bhvau= being, becoming


kaa= moment


anvaya= connected to, permeated



The transformation toward total stillness occurs as new latent impressions fostering cessation arise to

prevent the activation of distractive, stored ones, and moments of stillness begin to permeate

consciousness.

III.10 tasya pranta-vhit saskrt


pranta = tranquil

vhit= flow, progressionsaskrt= latent impressions

These latent impressions help consciousness flow from one tranquil moment to the next.


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III.11 @ @ % sarvrthataikgratayo kayodayau cittasya samdhi-parima

sarva = all

arthata= regarding the meaning of something

ekgratayo= one-pointedness, focus

kaya= dwindling, decreasing

udayau= arising, appearancecittasya= consciousness



Consciousness is transformed toward integration as distractions dwindle, and focus arises.

III.12 %tata punantoditau tulya-pratyayau cittasyaikgrat-parima


puna= again

nta= quiescent, subsided

uditau= arisen

tulya= similar, equal

pratyayau= perception, thought, intention, representation


ekgrat= one-pointedness, focus


In other words, consciousness is transformed toward focus as continuity develops between arising and

subsiding perceptions.


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III.13 @ etena bhtendriyeu dharma-lakavasth-parim vykhyt

etena= by this

bhta = element

indriyeu= sensory apparatus

dharma= property, visible form, experiential substance

lakaa= characteristic, time factorsavasth= condition

parim= transformation

vykhyt = described, explained

Consciousness evolves along the same three lines - form, timespan, and condition - as the elements

and the senses.

III.14 @ @antoditvyapadeya-dharmnupt dharm

anta= quiescent, subsided

udita= arisen

avyapadeya= unmanifest


anupt= following, relying upon

dharm= substrate, substance

The substrate is unchanged, whether before, during, or after it takes a given form.

III.15 $ kramnyatvam parimnyatve hetu

krama= sequence, flow, succession

anyatvam= differentiation, variation


anyatve= differentiation, variation

hetu= cause, reason

These transformations appear to unfold the way they do because consciousness is a succession ofdistinct patterns.


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III.16 &parima-traya-sayamd attngata-jnam


traya= these three

sayamt= constraint, perfect discipline

atta= past

angata = futurejnam = knowledge

Observing these three axes of change - form, timespan, and condition - with perfect discipline yields

insight into the past and future.

III.17 @ @abdrtha-pratyaynm itaretardhyst sakaras tat-pravibhga-sayamt sarva-bhta-ruta-jnam


artha= meaning, purpose, approach

pratyaynm= perception, thought, intention, representation

itaretara = one another

adhyst= superimposition

sakara= confusion, mixing up

tad= that, these

pravibhga= distinction


sarva = all

bhta= element, being

ruta = language, soundjnam = knowledge

Word, meaning, and perception tend to get lumped together, each confused with the others; focusing

on the distinctions between them with perfect discipline yields insight into the language of all

beings.


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III.18 @saskra-skt-karat prva-jti-jnam

saskra= latent impressions

skt= direct, through the eye

karat= making, observing

prva= earlier

jti= birth, rankjnam = knowledge

Directly observing latent impressions with perfect discipline yields insight into previous births.

III.19 %pratyayasya para-citta-jnam

pratyayasya= perception, thought, intention, representation

para = other


jnam = knowledge

Focusing with perfect discipline on the perceptions of another yields insight into that persons

consciousness.

III.20 na ca tat slambana tasyviay-bhtatvt

na= notca= and

tat= that, these

slambana= with support


aviay= not present, absent

bhtatvt= actuality, being

But not insight regarding the object of those perceptions, since the object itself is not actually present

in that persons consciousness.


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III.21 # @kya-rpa-sayamt tad-grhya-akti-stambhe caku-praksamprayoge ntardhnam

kya= body

rpa= form


tad= its, that

grhya = to be received, perceivedakti= power

stambhe= suspension

caku= eye

praka= brightness

asamprayoge= uncoupling

antardhnam = invisibility, disappearance

When the bodys form is observed with perfect discipline, it becomes invisible: the eye is disengaged

from incoming light, and the power to perceive is suspended.

III.22 @#etena abddyantardhnam ukta

etena= by this

abda = sound

adi= others

antardhnam= invisibility, disappearance

ukta = described, explained

Likewise, through perfect discipline other percepts - sound, smell, taste, touch - can be made to

disappear.


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III.23 $ $ @ sopakrama nirupakrama ca karma tat-sayamd aparnta-jnam ariebhyo v

sopakrama= immediately manifest

nirupakrama= slow to manifest

ca= and

karma= action

tat= that, thesesayamt= constraint, perfect discipline

aparnta = death

jnam= knowledge

ariebhya= signs, omens

v = or

The effects of action may be immediate or slow in coming; observing ones actions with perfect

discipline, or studying omens, yields insight into death.

III.24 _maitrydiu balni

maitr= friendliness

diu = and the others, et cetera

balni = powers, strengths

Focusing with perfect discipline on friendliness, compassion, delight, and equanimity, one is imbued

with their energies.

III.25 baleu hasti-baldni

baleu= powers, strengths

hasti= elephant

bala= powers, strengths

dni= and the others, et cetera

Focusing with perfect discipline on the powers of an elephant, or other entities, one acquires those

powers.


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III.26 ^ pravttyloka-nyst skma-vyavahita-vipraka-jnam


loka= illumination, flashes of brilliance

nyst= setting down, focusing

skma= subtle

vyavahita= hiddenvipraka = distant

jnam = knowledge

Being absorbed in the play of the minds luminosity yields insight about the subtle, hidden, and

distant.

III.27 @bhuvana-jna srye sayamt

bhuvana = world

jna= knowledge

srye= on the sun


Focusing with perfect discipline on the sun yields insight about the universe.

III.28 candre tr-vyha-jnam

candre= on the moontr= star

vyha= arrangement

jnam= knowledge

Focusing with perfect discipline on the moon yields insight about the stars positions.

III.29 dhruve tad-gati-jnam

dhruve= polestar

tad= its, that

gati = flow

jnam= knowledge

Focusing with perfect discipline on the polestar yields insight about their movements.


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III.30 $ nbhi-cakre kya-vyha-jnam

nbhi = navel

cakre= wheel, energy center

kya= body

vyha = arrangement

jnam= knowledge

Focusing with perfect discipline on the navel energy center yields insight about the organization of

the body.

III.31 %kaha-kpe kut-pips-nivtti

kaha = throat

kpe= pit, well, cavity

kut= hunger

pips= thirst

nivtti = cessation

Focusing with perfect discipline on the pit of the throat eradicates hunger and thirst.

III.32 @ @krma-ny sthairyam

krma = tortoiseny= channel, duct

sthairyam= being settled in

Focusing with perfect discipline on the tortoise channel, one cultivates steadiness.

III.33 @ @mrdha-jyotii siddha-daranam

mrdha = head, crownjyotii= light

siddha = perfected one

daranam= vision, perspective

Focusing with perfect discipline on the light in the crown of the head, one acquires the perspective of

the perfected ones.


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III.34 @prtibhd v sarvam

prtibht= spontaneous illumination

v= or

sarvam = all

Or, all these accomplishments may be realized in a flash of spontaneous illumination.

III.35 %~hdaye citta-samvit

hdaye= heart


samvit= understanding

Focusing with perfect discipline on the heart, one understands the nature of consciousness.

III.36 ^@ @ @ sattva-puruayor atyantsakrnayo pratyayvieo bhoga parrtht svrtha-sayamt purua-

jnam

sattva= clarity, luminosity; a fundamental essence of nature, orguna

puruayo= pure awareness

atyanta = absolutely

asakrnayo= unmixed

pratyaya= perception, thought, intention, representationaviea= indistinct

bhoga= experience, enjoyment

para= other

artht= function, role

sva = own



purua= pure awareness

jnam= knowledge

Experience consists of perceptions in which the luminous aspect of the phenomenal world is mistaken

for absolutely pure awareness. Focusing with perfect discipline on the different properties of each

yields insight into the nature of pure awareness.


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III.37 @%@tata prtibha-rvaa-vedandarsvda-vrtt jyante


prtibha= spontaneous illumination

rvaa= hearing

vedan= feeling

dara= seeingsvda= tasting

vrtt= smelling

jyante = occur, are produced

Following this insight, the senses - hearing, feeling, seeing, tasting, smelling - may suddenly be

enhanced.

III.38 @ te samdhv upasarg vyutthne siddhaya

te= they, these

samdhu= oneness, integration

upasarg= obstacle, impediment

vyutthne= emergence

siddhaya= perfection, attainment

These sensory gifts may feel like attainments, but they distract one from integration.

III.39 % bandha-kraa-aithilyt pracra-savedanc ca cittasya para-arrvea

bandha= binding

kraa = cause, making, perception

aithilyt= relaxation

pracra= movement, passage

savedant= sensitivity

ca= and


para= otherarra = body

vea = entering

By relaxing ones attachment to the body, and becoming profoundly sensitive to its currents,

consciousness can enter anothers body.


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III.40 $udna-jayj jala-paka-kaakdivasaga utkrnti ca

udna = uppermost region of energy flow, orprana

jayt= mastery

jala= water

paka= mud

kaaka= thorndiu= and the others, et cetera

asaga= without touching

utkrnti= rising up

ca = and

By mastering the flow of energy in the head and neck, one can walk through water, mud, thorns, and

other obstacles without touching down, but rather floating over them.

III.41

samna-jayj jvalanam

samna = energy flow through the solar plexus

jayt= mastery

jvalanam = radiance

By mastering the flow of energy through the solar plexus, one becomes radiant.

III.42 & &rotrkayo sambandha-sayamd divya rotram

rotra= of hearing

kayo= space, ether

sambandha= relationship


divya= divine

rotram = faculty of hearing

By focusing with perfect discipline on the way sound travels through the ether, one acquires divine

hearing.


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III.43 %kykayo sambandha-sayaml laghu-tla-sampatte cka-gamanam

kya= body

kayo= space, ether

sambandha= relationship


laghu = lighttla = cotton

sampatte= coalescence, unified contemplation

ca= and

ka = space, ether

gamanam = travel

By focusing with perfect discipline on the bodys relationship to the ether, and developing coalesced

contemplation on the lightness of cotton, one can travel through space.

III.44 %@ bahir akalpit vttir mah-videh tata prakvaraa-kaya

bahi= external

akalpit= not feasible, impossible

vtti= patterning, turnings, movements

mah= great

videh= bodiless


praka= brightness

varaa= covering, veil, layerkaya = disappearance

When consciousness completely disengages from externals - the great disembodiment - then the veil

lifts from the minds luminosity.


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III.45 @^sthla-svarpa-skmnvayrthavattva-sayamd bhta-jaya

sthla= gross

sva = own

rpa= form

skma= subtle

anvaya= pervasiveness, relationartha = meaning, purpose, approach

vattva= function


bhta = element, being

jaya= mastery

By observing the aspects of matter - gross, subtle, intrinsic, relational, purposive - with perfect

discipline, one masters the elements.

III.46 @ @tato imdi-prdur-bhva kya-sampat tad-dharmnabhighta ca


aima = the power to become minutely small

di= others

prdur= outside

bhva= being, becoming

kya= body

sampat= perfection

tad= its, thatdharma= property, visible form, experiential substance

anabhighta= insulation, being beyond disturbance

ca = and

Then extraordinary faculties appear, including the power to shrink to the size of an atom, as the body

attains perfection, transcending physical law.


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III.47 rpa-lvaya-bala-vajra-sahananatvni kya-sampat

rpa= form

lvaya= grace

bala= strength

vajra= diamond

sahananatvni= durability, firmnesskya = body

sampat= perfection

This perfection includes beauty, grace, strength, and the durability of a diamond.

III.48 @^grahaa-svarpsmitnvayrthavattva-sayamd indriya-jaya

grahaa= grasping, perceiving

sva = own

rpa= form


anvaya= pervasiveness, relation


vattva= function



jaya= mastery

By observing the various aspects of the sense organs - their processes of perception, intrinsic natures,

identification as self, interconnectedness, purposes - with perfect discipline, one masters them.

III.49 tato mano-javitvam vikaraa-bhva pradhna-jaya ca


mana= mind

javitvam= quickness

vikaraa = without organs

bhva= condition, statepradhna = foundation, matrix

jaya= mastery

ca = and

Then, free from the constraints of their organs, the senses perceive with the quickness of the mind, no

longer in the sway of the phenomenal world.

III.50 ^

&

@

@

sattva-purunyat-khyti-mtrasya sarva-bhvdhittva sarva-jttva ca


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sattva= clarity, luminosity; a fundamental essence of nature, orguna


anyat= difference, distinction

khyti= seeing

mtrasya= only, merely

sarva = all

bhva= condition, state

adhittva= supremacysarva = all

jttva = omniscience

ca = and

Once one just sees the distinction between pure awareness and the luminous aspect of the

phenomenal world, all conditions are known and mastered.

III.51 tad-vairgyd api doa-bja-kaye kaivalyam

tad= its, that

vairgyt= dispassion, non-reaction, non-attachment

api= also

doa = imperfection, flaw

bja = seed, source

kaye= dwindling, decreasing

kaivalyam = emancipation, isolation of pure awareness

When one is unattached even to this omniscience and mastery, the seeds of suffering wither, and pure

awareness knows it stands alone.


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III.52 & sthnyupanimantrae saga-smaykaraam punar-ania-prasagt

sthni = exalted, celestial

upanimantrae= invitation

saga = contact, attachment

smay = pride, beaming

akaraam= without causepuna = again, repeated, renewed

ania= undesirable

prasagt= inclination, recurrence

Even if the exalted beckon, one must avoid attachment and pride, or suffering will recur.

III.53 $ kaa-tat-kramayo sayamd viveka-ja jnam

kaa= moment

tat= that, these

kramayo= sequence, flow, succession



ja= born

jnam = knowledge

Focusing with perfect discipline on the succession of moments in time yields insight born of

discrimination.

III.54 %jti-lakaa-deair anyatnavacchedt tulyayos tata pratipatti

jti= birth, rank

lakaa= characteristic, time factors

deai= place

anyat= distinction

anavacchedt= unbounded, continuous

tulyayo= similar, equaltata= therefore, from these, from that

pratipatti = understanding

This insight allows one to tell things apart which, through similarities of origin, feature, or position,

had seemed continuous.


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III.55 ~ @ @ $ traka sarva-viaya sarvath-viayam akramam ceti vivekaja jnam

traka= transcendent, delivering

sarva = all

viaya= object (of experience)

sarvath = in all circumstances

viayam= object (of experience)akramam= not in sequence, deconstructed

ca= and

iti= thus


ja= born

jnam = knowledge

In this way, discriminative insight deconstructs all of the phenomenal worlds objects and conditions,

setting them apart from pure awareness.

III.56 ^ sattva-puruayo uddhi-smye kaivalyam

sattva= clarity, luminosity; a fundamental quality of nature, orguna

puruayo= pure awareness

uddhi= purity

smye= equality

kaivalyam= emancipation, isolation of pure awareness

Once the luminosity and transparency of consciousness have become as distilled as pure awareness,

they can reflect the freedom of awareness back to itself.


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Kaivalya-pdaIV. Freedom

IV.1 & janmauadhi-mantra-tapa-samdhij siddhaya

janma= birth

auadhi= herb

mantra= intonation



j= born of

siddhaya= perfection, attainment

The attainments brought about by integration may also arise at birth, through the use of herbs, from

intonations, or through austerity.

IV.2 jtyantara-parima praktyprt

jti= birth, rank

antara= other


prakti = nature, phenomenal world

prt= overflow

Being delivered into a new form comes about when natural forces overflow.

IV.3 %~ &nimittam aprayojakam praktnm varaa-bhedas tu tata ketrikavat

nimittam= proximate cause

aprayojakam= not causing

praktnm= nature, phenomenal world

varaa = choosing

bheda= division, difference

tu= and, moreover, but


ketrikavat= like a farmer

The transformation into this form or that is not driven by the causes proximate to it, just oriented by

them, the way a farmer diverts a stream for irrigation.


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IV.4 @%&nirma-cittnyasmit-mtrt

nirma = forming, creating

cittni = consciousness


mtrt= only

Feeling like a self is the frame that orients consciousness toward individuation.

IV.5 % ~ %pravtti-bhede prayojaka cittam ekam aneke


bhede= division

prayojaka= causing

cittam= consciousness

ekam= one

aneke = many

A succession of consciousnesses, generating a vast array of distinctive perceptions, appear to

consolidate into one individual consciousness.

IV.6 & tatra dhyna-jam anayam

tatra= there, in thatdhyna= meditative absorption

jam= born

anayam = not involving the store of latent impressions

Once consciousness is fixed in meditative absorption, it no longer contributes to the store of latent

impressions.


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IV.7 @ &karmuklka yoginas trividham itarem

karma= action

aukla= not white

aka= not black

yogina= yogi

trividham= threefolditarem = others

The actions of a realized yogi transcend good and evil, whereas the actions of others may be good or

evil or both.

IV.8 #@tatas tad-vipknugunm evbhivyaktir vsannm


tad= its, that

vipka= ripening, fruition

anugunm= going with, following, accompanying

eva= thus

abhivyakti= manifestation

vsannm = latent properties, traits

Each action comes to fruition by coloring latent impressions according to its quality - good, evil, or

both.

IV.9 @ jti-dea-kla vyavahitnm apynantarya smti-saskrayor eka-rpatvt

jti= birth, rank

dea= place

kla= time

vyavahitnm= hidden, separated

api= also

nantarya= succession

smti= memory, mindfulnesssaskrayo= latent impressions

eka = one

rpatvt= essential form

Because the depth memory and its latent impressions are of a piece, their dynamic of cause and effect

flows uninterruptedly across the demarcations of birth, place, and time.


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IV.10 tsm anditva cio nityatvt

tsm= of these

anditva= without beginning

ca= and

ia= primordial will to exist

nityatvt= perpetuity, eternity

They have always existed, because the will to exist is eternal.

IV.11 hetu-phalraylambanai saghtatvd em abhve tad-abhva

hetu= cause, reason

phala= fruit

raya= basis, foundation

lambanai= support, object

saghtatvt= connectedness

em= of these

abhve= non-existence, non-becoming, disappearance

tad= its, that

abhva= non-existence, non-becoming, disappearance

Since its cause, effect, basis, and object are inseparable, a latent impression disappears when they do.

IV.12 @attngata svarpato styadhva-bhedd dharmm

atta= past

angata= future

sva = own

rpata= in form

asti= exist

adhva = path, route

bhedt= division, difference

dharmm = properties, visible forms, experiential substances

The past and future are immanent in an object, existing as different sectors in the same flow of

experiential substances.


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IV.13 # te vyaktaskm gutmna

te= they, these

vyakta= manifest

skm= subtle


tmna= self, essence

The characteristics of these sectors, whether manifest or subtle, are imparted by the fundamental

qualities of nature.

IV.14 ^parimaikatvd vastu-tattvam


ekatvt= oneness

vastu = object, substance

tattvam= thusness, elemental quality, principle

Their transformations tend to blur together, imbuing each new object with a quality of substantiality.

IV.15 %%@# vastu-smye citta-bhedt tayor vibhakta panth

vastu= object, substance

smye= equalitycitta= consciousness

bhedt= division, difference

tayo= of both

vibhakta= separation

panth = path

People perceive the same object differently, as each persons perception follows a separate path from

anothers.


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IV.16 %& ~ na caika-citta-tantram vastu tad apramaka tad ki syt

na= not

ca= and

eka= one

citta= consciousness

tantram= dependentvastu= object, substance

tad= that, these

apramaka= unobserved

tad= then

ki= what

syt= could be

But the object is not dependent on either of those perceptions; if it were, what would happen to it

when nobody was looking?

IV.17 % tad-upargpekitvc-cittasya vastu jtjtam

tad= its, that

uparga= coloring

apekitvt= necessity


vastu= object, substance

jta= known

ajtam = not known

An object is only known by a consciousness it has colored; otherwise, it is not known.

IV.18 %% sad jt citta-vttayas tat-prabho puruasyparimitvt

sad = always

jt= known

citta= consciousnessvttaya= patterning, turnings, movements

tad= that, these

prabho= superior

puruasya= pure awareness

aparimitvt= immutability

Patterns of consciousness are always known by pure awareness, their ultimate, unchanging witness.


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IV.19 na tat svbhsa dyatvt

na= not

tat= that, these

sva = own

bhsa= luminosity

dyatvt= seen-ness

Consciousness is seen not by its own light, but by awareness.

IV.20 eka-samaye cobhaynavadhraam

eka= one

samaye= circumstance

ca= and

ubhaya= both

anavadhraam = not perceiving

Furthermore, consciousness and its object cannot be perceived at once.

IV.21 % cittntara-dye buddhi-buddher atiprasaga smti-sakara ca


antara= otherdye= seen

buddhi = perception, cognition

buddhe= perception, cognition

atiprasaga= regress

smti= memory, mindfulness, depth memory

sakara= confusion, mixing up

ca = and

If consciousness were perceived by itself instead of awareness, the chain of such perceptions would

regress infinitely, imploding memory.


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IV.22 $% citer apratisakramys tad-krpattau svabuddhi-samvedanam

cite= pure awareness

apratisakramy= immobile, unchanging

tad= its, that

kra = shape

pattau= assumes, occurssva = own

buddhi= perception, intelligence

samvedanam = sensitivity

Once it is stilled, though, consciousness mirrors unchanging pure awareness, and can reflect itself

being perceived.

IV.23 #~ % @ @dra-dyoparakta citta sarvrtham

dra= seer, pure awareness

dya= what is seen

uparakta= colored


sarva = all

artham = meaning, purpose, approach, object

Then, consciousness can be colored by both pure awareness and the phenomenal world, thereby

fulfilling all its purposes.

IV.24 & @ tad asakhyeya-vsanbhi citram api parrtha sahatya-kritvt

tad= that, these

asakhyeya= countless

vsanbhi= latent properties, traits

citram= variegated, spotted

api= also

para = otherartha= meaning, purpose, approach, object

sahatya = compound

kritvt= activity

Even when colored by countless latent traits, consciousness, like all compound phenomena, has

another purpose - to serve awareness.


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IV.25 @ %viea-darina tma-bhva-bhvan-vinivtti

viea= difference, distinction; distinct, particular

darina= one who sees

tma= self, essence

bhva= being, becoming

bhvan= realizing, becomingvinivtti = cessation

As soon as one can distinguish between consciousness and awareness, the ongoing construction of the

self ceases.

IV.26 ~ %tad viveka-nimna kaivalya-prg-bhra cittam

tad= then

viveka= discrimination

nimna= bent, inclined toward

kaivalya= emancipation, isolation of pure awareness

prg = before

bhra= load

cittam = consciousness

Consciousness, now oriented to this distinction, can gravitate toward freedom - the fully integrated

knowledge that pure awareness is independent from nature.

IV.27 tac-chidreu pratyayntari saskrebhya

tad= that, these

chidreu= gap


antari= other

saskrebhya = latent impressions

Any gaps in discriminating awareness allow distracting thoughts to emerge from the store of latentimpressions.


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IV.28 #hnam em kleavad uktam

hnam= cessation

em= of these

kleavat= like the causes of suffering

uktam= described, explained

These distractions can be subdued, as the causes of suffering were, by tracing them back to their

origin, or through meditative absorption.

IV.29 @ @@ prasakhyne pyakusdasya sarvath viveka-khyater dharma-megha samdhi

prasakhyne= elevation, summit

api= also

akusdasya= one without greed

sarvath= in all circumstances


khyate= seeing


megha= cloud, rain showers


One who regards even the most exalted states disinterestedly, discriminating continuously between

pure awareness and the phenomenal world, enters the final stage of integration, in which nature is

seen to be a cloud of irreducible experiential substances.

IV.30 @%tata klea-karma-nivtti



karma= action

nivtti = cessation

This realization extinguishes both the causes of suffering and the cycle of cause and effect.


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IV.31 @ tad sarvvaraa-malpetasya jnasynantyj jeyam alpam

tad= then

sarva= all

varaa= covering, veil, layer

mala = imperfection

apetasya= removedjnasya= knowledge, insight

nantyt= infinity, the boundless

jeyam= to be known

alpam = little

Once all the layers and imperfections concealing truth have been washed away, insight is boundless,

with little left to know.

IV.32

@

$@

tataktrthnm parima-krama-samptir gunm


kta = done, accomplished

arthnm = meaning, purpose, approach, object



sampti= termination

gunm = fundamental qualities of nature

Then the seamless flow of reality, its transformations colored by the fundamental qualities, begins to

break down, fulfilling the true mission of consciousness.

IV.33 @ $kaa-pratiyog parimparnta-nirgrhya krama

kaa= moment

pratiyog= corresponding


apara = otheranta= end

nirgrhya= graspable


One can see that the flow is actually a series of discrete events, each corresponding to the merest

instant of time, in which one form becomes another.


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IV.34 @ #pururtha-nyn gunm pratiprasava kivalya svarpa-pratih v citi-akter iti


artha= meaning, purpose, approach, object

nyn= empty

gunm= fundamental qualities of nature

prati = with regard to, toward, reversingprasava = flow, motion, creation, inception

kivalya= emancipation, isolation of pure awareness

sva = own

rpa= form

pratih= foundation

v= or

citi= pure seeing

akte= power

iti = thats all, finis

Freedom is at hand when the fundamental qualities of nature, each of their transformations witnessed

at the moment of its inception, are recognized as irrelevant to pure awareness; it stands alone,

grounded in its very nature, the power of pure seeing.

That is all.


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Sanskrit-English glossary

Each of the Sanskrit terms in the Yoga-Straappears below. To make this glossary more accessible to

readers unfamiliar with Sanskrit, terms have been transliterated to the Roman alphabet, rather than

appearing in devangarscript, and compiled in Roman alphabetical order. In many cases they have also

been presented with the grammatical endings used by Patajali, as well as their root forms, which are

often a different part of speech and may have a somewhat different meaning. Parentheses indicate where

each Sanskrit term can be found in the Yoga-Stra. To sound out Sanskrit words correctly, see the

Sanskrit PronunciationGuide on page 3; to compare to Sanskrit rendered in devangarscript, see

accompanying link, Sanskrit Alphabet (PDF).

a = extending to

bhsa= luminosity (IV.19)

abhva = non-existence, non-becoming, disappearance (I.10, 29; II.25; IV.11)abhibhava= subjugation, suppression, submergence (III.9)

abhijtasya= faultless, transparent (I.41)

abhimata= desired (I.39)

abhinive= self-preservation (II.3,9)

abhivyakti= manifestation (IV.8)

abhyantara= internal (II.50,51)

abhysa = practice, action, method (I.12,13,18,32)

dara= seeing (III.38)

daya= et cetera (II.34)

adhigama= attainment (I.29)

adhimtr, adhimtratvt= extreme, intense (I.22)

adhittva= supremacy (III.50)

adhva = path, route (IV.12)

adhyst= superimposition (III.17)

adhytma = innermost self (I.47)

adi= others (III.23,47)

diu, dni = and the others, et cetera (III.25,41)

ada= unseen (II.12)

gam = testimony from a teacher or traditional texts (I.7)

agrya= pointed (II.41)

ahakra = I-maker, source of egoism; the sense that identification is occurringahims= not harming (II.30,35)

jna= ignorance (II.34)

ajtam = not known (IV.17)

akalpit= not feasible, impossible (III.45)

kra = shape (IV.22)

akaraam= without cause (III.51)

kayo= space, ether (III.42,43)

akli = benign (I.5)

akramam= not in sequence, simultaneous (III.56)

aka= not black (IV.7)kep= transcending (II.51)

akusdasya= one without greed (IV.29)


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alabdha = failing to attain (I.30)

lamban = resting on (I.10,38)

lambanai= support, object (IV.11)

lasya= laziness (I.30)

aliga, aligni= without form (I.45; II.19)

loka = illumination, flashes of brilliance (III.5,26)

alpam = little (IV.31)

anabhighta = insulation, being beyond disturbance (II.48; III.46)anditva= without beginning (IV.10)

angatam = future (II.16; III.16; IV.12)

nanda= bliss, joy (I.17)

ananta = endless, boundless (II.34,47)

nantarya= succession (IV.9)

nantyt= infinity, the boundless (IV.31)

anayam = not involving the store of latent impressions (IV.6)

anaa= not ceased (II.22)

antmasu= not self (II.5)

anavacchedt= unbounded, continuous (I.26; III.54)anavacchinn= unlimited, irrespective of (II.31)

anavadhraam = not perceiving (IV.20)

anavasthitatvni= inconstancy, instability (I.30)

aneke = many (IV.5)

agam, agni = limb, component (I.31; III.7,8)

aima = the power to become minutely small (III.47)

ania= undesirable (III.52)

anitya= impermanent (II.5)

ajanat= saturation, taking the form of something else (I.41)

anta= end (IV.33)

anta= extending from...to (I.40)

antar = inner (III.7)

antara= other (IV.2,21)

antarya= obstacle (I.29,30)

antardhnam = invisibility, disappearance (III.21)

au= minute, infinitesimal (I.40)

anubhta = experienced (I.11)

anugamt= going with, following, accompanying (I.17)

anugunm= going with, following, accompanying (IV.8)

anukra= imitation, following suit (II.54)

anumna = inference (I.7,49)anumodit= approved (II.37)

anupaya = to behold (II.20)

anupt= following, relying upon (I.9; III.14)

nusanam = teaching, exposition (I.1)

anuay= following (II.7,8)

anuravika= heard, learned (I.15)

anuhnt= performance, practice (II.28)

anuttama= unsurpassed (II.42)

anvaya= pervasiveness, relation (III.45,48)

anvaya= connected to, permeated (III.9)anya = other (I.18,49,50; II.22)

anyat= distinction (III.50,54)


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anyatvam= differentiation, variation (III.15)

apara = other (IV.33)

aparma= untouched, unaffected (I.24)

aparnta = death (III.23; IV.33)

aparigrah= not being acquisitive (II.30,39)

aparimitvt= immutability (IV.18)

pattau= assumes, occurs (IV.22)

apavarga = emancipation, liberation (II.18)apekitvt= necessity (IV.17)

apetasya= removed (IV.31)

api= also (I.22,26,29,51; II.9,20,22; III.8,51; IV.9,24,29)

apramaka= unobserved (IV.16)

apratisakramy= immobile, unchanging (IV.22)

aprayojakam= not causing (IV.3)

apuya= bad, evil (I.33; II.14)

prt= overflow (IV.2)

ariebhya= signs, omens (III.23)

artha= meaning, purpose, approach, object (I.28,32,42,43; II.2,18,21,22; III.3,36; IV.23,24)arthata= regarding the meaning of something (III.11)

arthatvt= function, role (I.49; III.36)

asakrnayo= unmixed (III.36)

asampramoa = not allowing to steal away (I.11)

asamprayoge= uncoupling (II.54)

asansarga = freedom from contact (II.40)

sana= posture (II.29,46)

asaga= without touching (III.40)

asakhyeya= countless (IV.24)

sanna = near (I.21)

aya= store, residuum (I.24; II.12)

sevita = cultivated (I.14)

ia= primordial will to exist (IV.10)

asmit= the sense of I, egoism (I.17; II.3,6; IV.4)

raya= basis, foundation (IV.11)

rayatvam = rest on (II.36)

asteya= not stealing (II.30,37)

au= eight (II.29)

asti= exist (IV.12)

auci= impure (II.5)

auddhi = impurity (II.43)aukla= not white (IV.7)

svda= tasting (III.37)

asya= his (I.40)

atad= not that (I.8)

atha = now (I.1)

atiprasaga= regress (IV.21)

atta= past (III.16; IV.12)

tma, tmaka, tmna= self, essence (II.5,21,41; IV.25)

tmat= selfhood (II.6; IV.13)

atyanta = absolutely (III.36)auadhi= herb (IV.1)

varaam = covering, veil, layer (II.52; III.44; IV.31)


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avasth= condition (III.13)

avasthnam = state of abiding (I.3)

vea = entering (III.39)

avidy= lack of wisdom, ignorance of ones true nature (II.3,4,5,24)

aviplav= continuous, uninterrupted (II.26)

avirati= hedonism (I.30)

aviay= not present, absent (III.20)

aviea= indistinct (II.19; III.36)avyapadeya= unmanifest (III.14)

yu= span of life (II.13)

bdhane= repelling (II.33)

bahi= external (III.8,44)

bhya= external (II.50,51)

bala = powers, strengths (III.26,48)

balni = powers, strengths (III.25)

bandha= binding (III.1,39)

bhar= bearing (I.48)

bhra= load (IV.26)bhaum= at a level (II.31)

bhava = being, becoming (I.19)bhavah = condition, state (III.49,50; IV.25)

bhvan = realizing, becoming (II.2; IV.25)

bhvanam = realizing, becoming (I.28; II.33,34)

bhvanta= radiating, projecting (I.33)

bheda= division, difference (IV.3,5,12,15)

bhog = experience, enjoyment (II.13,18; III.36)

bhrnti = false (I.30)

bhmi = rooted, grounded (I.14; III.6); stage (II.27)

bhmi= stage, level (II.27)bhmikatva= developmental stages (I.30)

bhta = element, being (II.18; III.13,17,45)

bhtatvt= actuality, being (III.20)

bhuvana = world (III.27)

bjam = seed, source (I.25; III.51)

brahmacarya= celibacy, impeccable conduct (II.30,38)

buddhi, buddhe = perception, intelligence (IV.21,22)

ca = and, but (I.29,44,45; II.2,15,41,53; III.20,23,39,40,43,46,49,50,55; IV.10,16,20,21)

cakre= wheel, energy center (III.30)

caku= eye (III.21)candre = moon (III.28)

caturtha = fourth (II.51)

cetan= consciousness (I.29)

chidreu= gap (IV.27)

cite= pure awareness (IV.22,34)

citram= variegated, spotted (IV.24)

citta = consciousness (I.2,30,33,37; II

17715159 sanskrit english translation glossary the yogasutra of patanjali 86 pgs

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