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Yoga Sutras of Patanjali

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Library: Online Book

 

http://hrih.hypermart.net/patanjali/library.htm

 

Book I, On Concentration

 

1. Now then Yoga is being explained.

2. Yoga is the suppression of the modifications of the mind.

 

3. Then the Seer abides in Itself.

 

4. At other times the Seer appears to assume the form of the

modification of the mind.

 

5. They (modifications) fall into five varieties, of which some

are 'Klista' and the rest 'Aklista'.

 

6. (They are) Pramana, Viparyaya, Vikalpa, (dreamless) sleep and

recollection.

 

7. (Of these) Perception, inference and testimony (verbal

communication) constitutethe Pramanas.

 

8. Viparyaya or illusion is false knowledge formed of a thing as

other than what it is.

 

9. The modification called 'Vikalpa' is based on verbal cognition in

regard to a thingwhich does not exist. (It is a kind of useful

knowledge arising out of the meaning of a word but having no

corresponding reality. ).

 

10. Dreamless sleep is the mental modification produced by the

condition of inertia as the state of vacuity or negation (of waking

and dreaming).

 

11. Recollection is mental modification caused by reproduction of the

previous impression of an object without adding anything from other

sources.

 

12. By practice and detachment these can be stopped.13. Exertion to

acquire Sthiti or a tranquil state of mind devoid of fluctuations is

called practice.

 

14. That practice when continued for a long time without break and

with devotion becomes firm in foundation.

 

15. When the mind loses all desire for objects seen or described in

the scriptures it acquires a state of utter desirelessness which is

called detachment.

 

16. Indifference to the Gunas or the constituent principles, achieved

through a knowledge of the nature of Purusha, is called Paravairagya

(supreme detachment).

 

17. When concentration is reached with the help of Vitarka, Vichara,

Ananda and Asmita, it is called Samprajnata-samadhi.

 

18. Asamprajnata-Samadhi is the other kind of Samadhi which arises

through constant practice of Paravairagya which brings about the

disappearance of all fluctuations of the mind, wherein only the

latent impressions remain.

 

19. While in the case of the Videhas or the discarnates and of the

Prakrtilayas or those subsisting in their elemental constituents, it

is caused by nescience which results in objective existence.

 

20. Others (who follow the path of the prescribed effort) adopt the

means of reverential faith, energy, repeated recollection,

concentration and real knowledge (and thus attain Asamprajnata-

samadhi).

 

21. Yogins with intense ardour achieve concentration and the result

thereof quickly.

 

22. On account of the methods being slow, medium and speedy, even

among those Yogins who have intense ardour, there are differences.

 

23. From special devotion to isvara also (concentration becomes

imminent).

 

24. Isvara is a particular Purusha unaffected by affliction, deed,

result of action or the latent impressions thereof.

 

25. In Him the seed of omniscience has reached its utmost development

which cannot be exceeded.

 

26. (He is) The teacher of former teachers because with Him there is

no limitation by time (to His omnipotence).

 

27. The sacred word designating Him is Pranava or the mystic syllable

OM.

 

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

 

29. From that comes realisation of the individual self and the

obstacles are resolved.

 

30. Sickness, incompetence, doubt, delusion, sloth, non-abstention,

erroneous conception, non-attainment of any Yogic stage, and

instability to stay in a Yogic state-these distractions of the mind

are the impediments.

 

31. Sorrow, dejection, restlessness of body, inhalation and

exhalation arise from (previous) distractions.

 

32. For their stoppage (i.e. of distractions) practice (of

concentration) on a single principle should be made.

 

33. The mind becomes purified by the cultivation of feelings of

amity, compassion, goodwill and indifference respectively towards

happy, miserable, virtuous and sinful creatures.

 

34. By exhaling and restraining the breath also (the mind is calmed).

 

35. The development of higher objective perceptions called Visayavati

also brings about tranquillity of mind.

 

36. Or by perception which is free from sorrow and is radiant

(stability of mind can also be produced).

 

37. Or (contemplating) on a mind which is free from desires (the

devotee's mind gets stabilised).

 

38. Or by taking as the object of meditation the images of dreams or

the state of dreamless sleep (the mind of the Yogin gets stabilised).

 

39. Or by contemplating on whatsoever thing one may like (the mind

becomes stable).

 

40. When the mind develops the power of stabilising on the smallest

size as well as on the greatest one, then the mind comes under

control.

 

41. When the fluctuations of the mind are weakened, the mind appears

to take on the features of the object of meditation-whether it be the

cogniser (Grahita), the instrument of cognition (Grahana) or the

object cognised (Grahya)-as does a transparent jewel, and this

identification is called Samapatti or engrossment.

 

42. The engrossment, in which there is the mixture of word, its

meaning(i.e. the object) and its knowledg is known as Savitarka

Samapatti.

 

43. When the memory is purified, the mind appears to be devoid of its

own nature (i.e. of reflective consciousness) and only the object (on

which it is contemplating) remains illuminated. This kind of

engrossment is called Nirvitarka Samapatti.

 

44. By this (foregoing) the Savichara and Nirvichara engrossments,

whose objects are subtle, are also explained.

 

45. Subtlety pertaining to objects culminates in A-linga or the

unmanifest.

 

46. These are the only kinds of objective concentrations.

 

47. On gaining proficiency in Nirvichara, purity in the inner

instruments of cognition is developed.

 

48. The knowledge that is gained in that state is called Rtambhara

(filled with truth).

 

49. (That knowledge) Is different from that derived from testimony or

through inference, because it relates to particulars (of objects).

 

50. The latent impression born of such knowledge is opposed to the

formation of other latent impressions.

 

51. By the stoppage of that too (on account of the elimination of the

latent impressions of Samprajnana) objectless concentration takes

place through suppression of all modifications.

 

 

 

Book II, On Practice

 

 

1. Tapas (austerity or sturdy self-discipline -mental, moral and

physical), Svadhyaya (repetition of sacred Mantras or study of sacred

literature) and Isvara-pranidhana (complete surrender to God) are

Kriya-yoga (Yoga in the form of action).

2. That Kriya-yoga (should be practised) for bringing about Samadhi

and minimising the Klesas.

 

3. Avidya (misapprehension about the real nature of things), Asmita

(egoism), Raga (attachment), Dvesa (aversion) and Abhinivesa (fear of

death) are the five Klesas (afflictions).

 

4. Avidya is the breeding ground for the others whether they be

dormant, attenuated, interrupted or active.

 

5. Avidya consists in regarding a transient object as everlasting, an

impure object as pure, misery as happiness and the non-self as self.

 

6. Asmita is tantamount to the identification of Purusha or pure

Consciousness with Buddhi.

 

7. Attachment is that (modification) which follows remembrance of

pleasure.

 

8. Aversion is that (modification) which results from misery.

 

9. As in the ignorant so in the learned, the firmly established

inborn fear of annihilation is the affliction called Abhinivesa.

 

10. The subtle Klesas are forsaken (i.e. destroyed) by the cessation

of productivity (i.e. disappearance) of the mind.

 

11. Their means of subsistence or their gross states are avoidable by

meditation.

 

12. Karmasaya or latent impression of action based on afflictions,

becomes active in this life or in a life to come.

 

13. As long as Klesa remains at the root, Karmsaya produces three

consequences in the form of birth, span of life and experience.

 

14. Because of virtue and vice these (birth, span and experience)

produce pleasurable and painful experiences.

 

15. The discriminating persons apprehend (by analysis and

anticipation) all worldly objects as sorrowfulbecause they cause

suffering in consequence, in their afflictive experiences and in

their latencies and also because of the contrary nature of the Gunas

(which produces changes all the time).

 

16. (That is why) Pain which is yet to come is to be discarded.

 

17. Uniting the Seer or the subject with the seen or the object, is

the cause of that which has to be avoided.

 

18. The object or knowable is by nature sentient, mutable and inert.

It exists in the form of the elements and the organs, and serves the

purpose of experience and emancipation.

 

19. Diversified (Visesa), undiversified (Avisesa), indicator-only

(Lingamatra), and that which is with any indicator (Alinga) are the

states of the' Gunas.

 

20. The Seer is absolute Knower. Although pure, modifications (of

Buddhi) are witnessed by Him as anlooker.

 

21. To serve as objective field to Purusha, is the essence or nature

of the knowable.

 

22. Although ceasing to exist in relation to him whose purpose is

fulfilled, the knowable does not cea exist on account of being of use

to others.

 

23. Alliance is the means of realising the true nature of the object

of the Knower and of the owner, the Knower (i.e. the sort of alliance

which contributes to the realisation of the Seer and the seen is this

relationship).

 

24. (The alliance has) Avidya or nescience as its cause.

 

25. The absence of alliance that arises from lack of it (Avidya) is

the freedom and that is the state of liberation of the Seer.

 

26. Clear and distinct (unimpaired) discriminative knowledge is the

means of liberation.

 

27. Seven kinds of ultimate insight come to him (the Yogin who has

acquired discriminative enlightenment).

 

28. Through the practice of the different accessories to Yoga, when

impurities are destroyed, there arise enlightenment culminating in

discriminative enlightenment.

 

29. Yama (restraint), Niyama (observance), Asana (posture), Pranayama

(regulation of breath), Pratyahara (withholding of senses), Dharana

(fixity), Dhyana (meditation) and Samidha (perfect concentration) are

the eight means of attaining Yoga.

 

30. Ahimsa (non-injury), Satya (truth), Asteya (abstention from

stealing), Brahmacharya (continence) and Aparigraha (abstinence from

avariciousness) are the five Yamas (forms of restraint).

 

31. These (the restraints), however, become a great vow when they

become universal, being unrestricted by any consideration of class,

place, time or concept of duty.

 

32. Cleanliness, contentment, austerity (mental and physical

discipline), Svadhyaya (study of scriptures and chanting of Mantras)

and devotion to God are the Niyamas (observances).

 

33. When these restraints and observances are inhibited by perverse

thoughts, the opposites should be thought of.

 

34. Actions arising out of perverse thoughts like injury etc. are

either performed by oneself, got done by another or approved;

performed either through anger, greed or delusion; and can be mild,

moderate or intense. That they are the causes of infinite misery and

unending ignorance is the contrary thought.

 

35. As the Yogin becomes established in non-injury, all beings coming

near him (the Yogin) cease to be hostile.

 

36. When truthfulness is achieved, the words (of the Yogin) acquire

the power of making them fruitful.

 

37. When non-stealing is established, all jewels present themselves

(to the Yogin).

 

38. When continence is established, Virya is acquired.

 

39. On attaining perfection in non-acceptance, knowledge of past and

future existences arises.

 

40. From the practice of purification, aversion towards one's own

body is developed and thus aversion extends to contact with other

bodies.

 

41. Purification of the mind, pleasantness of feeling, one-

pointedness, subjugation of the senses and ability for self-

realisation are acquired.

 

42. From contentment unsurpassed happiness is gained.

 

43. Through destruction of impurities, practice of austerities brings

about perfection of the body and the organs.

 

44. From study and repetition of the Mantras, communion with the

desired deity is established.

 

45. From devotion to God, Samadhi is attained.

 

46. Motionless and agreeable form (of staying) is Asana (Yogic

posture).

 

47. By relaxation of effort and meditation on the infinite (,sanas

are perfected).

 

48. From that arises immunity from Dvandvas or opposite conditions.

 

49. That (Asana) having been perfected, regulation of the flow of

inhalation and exhalation is Pranayama (breath control).

 

50. That (Pranayama) has external operation (Vahya-vrtti), internal

operation (Abhyantara-vrtti) and suppression (Stambha-vrtti). These,

again, when observed according to space, time and number become long

and subtle.

 

51. The fourth Pranayama transcends external and internal operations.

 

52. By that the veil over manifestation (of knowledge) is thinned.

 

53. (Moreover) The mind acquires fitness for Dharana.

 

54. When separated from their corresponding objects, the organs

follow, as it were, the nature of the mind, that is called Pratyahara

(restraining of the organs).

 

55. That brings supreme control of the organs.

 

 

Book III, Supernormal Powers

 

 

1. Dharana is the mind's (Chitta's) fixation on a particular point in

space.

2. In that (Dharana) the continuous flow of similar mental

modifications is called Dhyana or meditation.

 

3. When the object of meditation only shines forth in the mind, as

though devoid of the thought of even the self (who is meditating),

then that state is called Samadha or concentration.

 

4. The three together on the same object is called Samyama.

 

5. By mastering that (Samyama), the light of knowledge (Prajna) dawns.

 

6. It (Samyama) is to be applied to the stages (of practice).

 

7. These three are more intimate practices than the previously

mentioned ones.

 

8. That also is (to be regarded as) external in respect of Nirvija or

seedless concentration.

 

9. Suppression of the latencies of fluctuation and appearance of the

latencies of arrested state, taking place at every moment of

blankness of the arrested state in the same mind, is the mutation of

the arrested state of the mind.

 

10. Continuity of the tranquil mind (in an arrested state) is ensured

by its latent impressions.

 

11. Diminution of attention to all and sundry and development of

onepointedness is called Samadhi-parinama or mutation of the

concentrative mind.

 

12. There (in Samadhi) again (in the state of concentration) the past

and the present modifications being similar, it is Ekagrata-parinama,

or mutation of the stabilised state of the mind.

 

13. By these are explained the three changes, viz, of essential

attributes or characteristics, of temporal characters, and of states

of the Bhutas and the Indriyas (i.e. all the knowable phenomena).

 

14. That which continues its existence all through the varying

characteristics, namely, the quiescent, i e. past, the uprisen, i.e.

present, or unmanifest (but remaining as potent force), i.e. future,

is the substratum (or object chracterised).

 

15. Change of sequence (of characteristics) is the cause of mutative

differences.

 

16. Knowledge of the past and the future can be derived through

Samyama on the three Parinamas (changes).

 

17. Word, object implied, and the idea thereof overlapping, produce

one unified impression. If Samyama is practised on each separately,

knowledge of the meaning of the sounds produced by all being can be

acquired.

 

18. By the realisation of latent impressions, knowledge of previous

birth is acquired.

 

19. (By practising Samyama) On notions, knowledge of other minds is

developed.

 

20. The prop (or basis) of the notion does not get known because that

is not the object of (the Yogin's) observation.

 

21. When perceptibility of the body is suppressed by practising

Samyama on its visual character, disappearance of the body is

effected through its getting beyond the sphere of perception of the

eye.

 

22. Karma is either fast or slow in fructifying. By practising

Samyama on Karma or on portents, fore-knowledge of death can be

acquired.

 

23. Through Samyama on friendliness (amity) and other similar

virtues, strength is obtained therein.

 

24. (By practising Samyama) On (physical) strength, the strength of

elephants etc, can be acquired.

 

25. By applying the effulgent light of the higher sense-perception

(Jyotismati), knowledge of subtle objects, or things obstructed from

view, or placed at a great distance, can be acquired.

 

26. (By practising Samyama) On the sun (the point in the body known

as the solar entrance) the knowledge of the cosmic regions is

acquired.

 

27. (By practising Samyama) On the moon (the lunar entrance)

knowledge of the arrangements of stars is acquired.

 

28. (By practising Samyama) On the pole-star, motion of the stars is

known.

 

29. (By practising Samyama) On the navel plexus, knowledge ofthe

composition of the body is derived.

 

30. (By practising Samyama) On the trachea, hunger and thirst can be

subdued.

 

31. Calmness is attained by Samyama on the bronchial tube.

 

32. (By practising Samyama) On the coronal light, Siddhas can be seen.

 

33. From knowledge known as Pratibha (intuition), everything becomes

known.

 

34. (By practising Samyama) On the heart, knowledge of the mind is

acquired.

 

35. Experience (of pleasure or pain) arises from a conception which

does not distinguish between the two extremely different entities,

viz. Buddhisattva and Purusha. Such experience exists for another

(i.e. Purusha). That is why through Samyama on Purusha (who oversees

all experiences and also their complete cessation), a knowledge

regarding Purusha is acquired.

 

36. Thence (from the knowledge of Purusha) arise Pratibha

(prescience), Sravana (supernormal power of hearing), Vedana

(supernormal power of touch), Adarsa (supernormal power of sight),

Asvada (supernormal poker of taste) and Varta (supernormal power of

smell).

 

37. They (these powers) are impediments to Samadhi, but are (regarded

as) acquisitions in a normal fluctuating state of the mind.

 

38. When the cause of bondage gets weakened and the movements of the

mind are known, the mind can get into another body.

 

39. By conquering the vital force (of life) called Udana, the chance

of immersion in water or mud, or entanglement in the thorns, is

avoided and exit from the body at will is assured.

 

40. By conquering the vital force called Samana, effulgence is

acquired.

 

41. By Samyama on the relationship between akasa and the power of

hearing, divine sense of hearing is gained.

 

42. By practising Samyama on the relationship between the body and

akasa and by concentrating on the lightness of cotton wool, passage

through the sky can be secured.

 

43. When the unimagined conception can be held outside, i.e.

unconnected with the body, it is called Mahavideha or the great

discarnate. By Samyama on that, the veil over illumination (of

Buddhisattva) is removed.

 

44. By Samyama on the grossness, the essential character, the

subtlety, the inherence and the objectiveness, which are the five

forms of. the Bhotas or elements, mastery over Bhutas is obtained.

 

45. Thence develop the power of minification and other bodily

acquisitions. There is also no resistance by its characteristics.

 

46. Perfection of body consists in beauty, grace, strength and

adamantine hardness.

 

47. By Samyama on the receptivity, essential character, I-sense,

inherent quality and objectiveness of the five organs, mastery over

them can be acquired.

 

48. Thence come powers of rapid movement as of the mind, action of

organs independent of the body and mastery over Pradhana, the

primordial cause.

 

49. To one established in the discernment between Buddhi and Purusha

come supremacy over all beings and omniscience.

 

50. By renunciation of that (Visoka attainment) even, comes

liberation on account of the destruction of the seeds of evil.

 

51. When invited by the celestial beings, that invitation should not

be accepted nor should it cause vanity because it involves

possibility of undesirable consequences.

 

52. Differentiating knowledge of the self and the non-self comes from

practising Samyama on moment and its sequence.

 

53. When species, temporal character and position of two different

things being indiscernible they look alike, they can be

differentiated thereby (by this knowledge).

 

54. Knowledge of discernment is Taraka or intuitional, is

comprehensive of all things and of all times, and has no sequence.

 

55. (Whether secondary discriminative discernment is acquired or not)

When equality is established between Buddhisattva and Purusha in

their purity, liberation takes place.

 

 

 

Book IV, Liberation

 

 

1. Supernormal powers come with birth or are attained through herbs,

incantations, austerities or concentration.

2. (The mutation of body and organs into those of one born in a

different species) Takes place through the filling in of their innate

nature.

 

3. Causes do not put the nature into motion, only the removal of

obstacles takes place through them. This is like a farmer breaking

down the barrier to let the water flow. (The hindrances being removed

by the causes, the nature impenetrates by itself).

 

4. All created minds are constructed from pure I-sense.

 

5. One (principal) mind directs the many created minds in the variety

of their activities.

 

6. Of these (minds with supernormal powers) those obtained through

meditation are without any subliminal imprints.

 

7. The actions of Yogins are neither white nor black, whereas the

actions of others are of three kinds.

 

8. Thence (from the other three varieties of Karma) are manifested

the subconscious impressions appropriate to their consequences.

 

9. On account of similarity between memory and corresponding latent

impressions, the subconscious impressions of feelings appear

simultaneously even when they are separated by birth, space and time.

 

10. Desire for self-welfare being everlasting, it follows that the

subconscious impression from which it arises must be beginningless.

 

11. On account of being held together by cause, result, refuge and

supporting object, Vasana disappears when they are absent.

 

12. The past and the future are in reality present in their

fundamental forms, there being only difference in the characteristics

of the forms taken at different times.

 

13. Characteristics, which are present at all times, are manifest and

subtle, and are composed of the three Gunas.

 

14. On account of the co-ordinated mutation ofthe three Gunas, an

object appears as a unit.

 

15. In spite of sameness of objects, on account of there being

separate minds they (the object and its knowledge) follow different

paths, that is why they are entirely different.

 

16. Object is not dependent on one mind, because if it were so, then

what will happen when it is not cognised by that mind ?

 

17. External objects are known or unknown to the mind according as

they colour the mind.

 

18. On account of the immutability of Purusha who is master of the

mind, the modifications of the mind are always known or manifest.

 

19. It (the mind) is not self-illuminating being an object (knowable).

 

20. Besides, both (the mind and its objects) cannot be cognised

simultaneously.

 

21. If the mind were to be illumined by another mind then there will

be repetition ad infinitum of illumining minds and intermixture of

memory.

 

22. (Though) Untransmissible, the metempiric Consciousness getting

the likeness of Buddhi becomes the cause of the consciousness of

Buddhi.

 

23.The mind-stuff being affected by the Seer and the seen, is all-

comprehensive.

 

24. That (the mind) though variegated by innumerable subconscious

impressions, exists for another, since it acts conjointly.

 

25. For one who has realised the distinctive entity, I-e. Purusha,

inquiries about the nature of his self cease.

 

26. (Then) The mind inclines towards discriminative knowledge and

naturally gravitates towards the state of liberation.

 

27. Through its breaches (i.e. breaks in discriminative knowledge)

arise other fluctuations of the mind due to (residual) latent

impressions.

 

28. It has been said that their removal (i.e. of fluctuations)

follows the same process as the removal of afflictions.

 

29. When one becomes disinterested even in omniscience one attains

perpetual discriminative enlightenment from which ensues the

concentration known as Dharmamegha (virtue-pouring cloud).

 

30. From that, afflictions and actions cease.

 

31.Then on account of the infinitude of knowledge, freed from the

cover of all impurities, the knowables appear as few.

 

32. After the emergence of that (virtue-pouring cloud) the Gunas

having fulfilled their purpose, the sequence of their mutation ceases.

 

33. What belongs to the moments and is indicated by the completion of

a particular mutation is sequence.

 

34. The state of the Self-in-Itself or liberation is realised when

the Gunas (having provided for the experience and liberation of

Purusha) are without any purpose to fulfil and disappear into their

causal substance. In other words, it is absolute Consciousness

established in Its own Self.

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