Patanjali Yoga Sutra

Front 1

Patanjali YogaSutra
Prayer

Back 1

Yogena cittasya, padena vācāṃ,
malaṃ śarīrasya ca vaidyakena ।
Yo’pākarot taṃ pravaraṃ munīnāṃ patañjaliṃ prāñjalirānato’smi॥
Abahu purushakaram shankha cakrasi dharinam
sahasra shirsam svetam pranamami patanjalim॥
Srimathe anantāya nāgarājāya namo namaḥ |

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Patanjali -
Yoga Sutra

Back 2

समाधिपाद:
Samādhi-Pādah

Front 3

अथ योगानुशासनम् ॥१॥
atha yoga-anuśāsanam ||1||

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Here begins the authoritative instruction on Yoga. ||1||

Front 4

योगश्चित्तवृत्तिनिरोधः ॥२॥
yogaś-citta-vṛtti-nirodhaḥ ||2||

Back 4

Yoga is the ability to direct the mind towards an object and sustain that direction without any distractions. ||2||

Front 5

तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥
tadā draṣṭuḥ svarūpe-'vasthānam ||3||

Back 5

Then the ability to understand the object fully and correctly is apparent ||3||

Front 6

वृत्ति सारूप्यमितरत्र ॥४॥
vṛtti sārūpyam-itaratra ||4||

Back 6

The ability to understand the object is simply replaced by the minds conception of that object or by a total lack of comprehension ||4||

Front 7

वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥
vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ ||5||

Back 7

There are five types of activities of the mind. Each of them can be beneficial and each can cause problems||5||

Front 8

प्रमाण विपर्यय विकल्प निद्रा स्मृतयः ॥६॥
pramāṇa viparyaya vikalpa nidrā smṛtayaḥ ||6||

Back 8

The five activities are Comprehension, Misapprehension, Imagination, Deep Sleep and Memory||6||

Front 9

प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥
pratyakṣa-anumāna-āgamāḥ pramāṇāni ||7||

Back 9

Comprehension is based on direct observation of the object, inference and reference to reliable authorities||7||

Front 10

विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् ॥८॥
viparyayo mithyā-jñānam-atadrūpa pratiṣṭham ||8||

Back 10

Mis-apprehension is that comprehension that is taken to be correct until more favourable condition reveal the actual nature of the object||8||

Front 11

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥
śabda-jñāna-anupātī vastu-śūnyo vikalpaḥ ||9||

Back 11

Imagination is the comprehension of an object based only on words and expressions even though the object is absent||9||

Front 12

अभावप्रत्ययालम्बना तमोवृत्तिर्निद्र ॥१०॥
abhāva-pratyaya-ālambanā tamo-vṛttir-nidra ||10||

Back 12

Deep sleep is when the mind is overcome with heaviness and no other activities are present||10||

Front 13

अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥
anu-bhūta-viṣaya-asampramoṣaḥ smṛtiḥ ||11||

Back 13

Memory is the mental retention of a conscious experience||11||

Front 14

अभ्यासवैराग्याभ्यां तन्निरोधः
॥१२॥
abhyāsa-vairāgya-ābhyām tan-nirodhaḥ ||12||

Back 14

The mind can reach a state of Yoga through practice and detatchment ||12||

Front 15

तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥
tatra sthitau yatno-'bhyāsaḥ ||13||

Back 15

Practice is basically the correct effort required to move towards reach, and maintain the state of Yoga||13||

Front 16

स तु दीर्घकाल नैरन्तर्य सत्कारादरासेवितो दृढभूमिः ॥१४॥
sa tu dīrghakāla nairantarya satkāra-ādara-āsevito dṛḍhabhūmiḥ ||14||

Back 16

It is only when the correct practice is followed for a long time without interruptions and with a quality of positive attitude and eagerness that it can succeed ||14||

Front 17

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णा वैराग्यम् ॥१५॥
dṛṣṭa-anuśravika-viṣaya-vitṛṣṇasya vaśīkāra-samjṇā vairāgyam ||15||

Back 17

At the highest level, there is an absence of any craving either for the fulfilment of the senses or extraordinary experiences||15||

Front 18

तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥
tatparam puruṣa-khyāteḥ guṇa-vaitṛṣṇyam ||16||

Back 18

When a individual has achieved a complete understanding,he will no longer be disturbed by the distracting influences within and around him || 16||

Front 19

वितर्कविचारानन्दास्मितारुपानुगमात्संप्रज्ञातः ॥१७॥
vitarka-vicāra-ānanda-asmitā-rupa-anugamāt-sam prajñātaḥ ||17||

Back 19

Then the object is gradually understood fully. At first it is a more superficial level. In time comprehension becomes deeper and finally it is total. There is pure joy in reaching such a depth of understanding for then the individual is so much at one with the object that he is oblivious of his surroundings ||17||

Front 20

विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥
virāma-pratyaya-abhyāsa-pūrvaḥ samskāra-śeṣo-'nyaḥ ||18||

Back 20

The usual mental disturbances are absent.However, memories of the past continue ||18||

Front 21

भवप्रत्ययो विदेहप्रकृतिलयानम् ॥१९॥
bhava-pratyayo videha-prakṛti-layānam ||19||

Back 21

There will be some who are born in the state of Yoga. They need not practice of discipline themselves||19||

Front 22

श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥
śraddhā-vīrya-smṛti samādhi-prajñā-pūrvaka itareṣām ||20||

Back 22

Through faith which will give sufficient energy to achieve success against all odds, direction will be maintained.The realisation of the goal of Yoga is a matter of time ||20||

Front 23

तीव्रसंवेगानामासन्नः ॥२१॥
tīvra-samvegānām-āsannaḥ ||21||

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The more intense the faith and the effort, the closer the goal ||21||

Front 24

मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥
mṛdu-madhya-adhimātratvāt-tato'pi viśeṣaḥ ||22||

Back 24

Inevitably the depth of faith varies with different individuals and at different times with the same individuals. the results will reflect these variations ||22||

Front 25

ईश्वरप्रणिधानाद्वा ॥२३॥
īśvara-praṇidhānād-vā ||23||

Back 25

Offering regular prayers to God with a feeling of submission to his power, surely enables the state of Yoga to be achieved ||23||

Front 26

क्लेश कर्म विपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥
kleśa karma vipāka-āśayaiḥ-aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ ||24||

Back 26

God is the Supreme Being whose actions are never based on misapprehension ||24||

Front 27

तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥
tatra niratiśayam sarvajña-bījam ||25||

Back 27

He knows everything there is to be known ||25||

Front 28

स एष पूर्वेषामपिगुरुः कालेनानवच्छेदात् ॥२६॥
sa eṣa pūrveṣām-api-guruḥ kālena-anavacchedāt ||26||

Back 28

God is eternal, in fact he is the Ultimate teacher.

He is the source of guidance for all teachers: past, present and future ||26||

Front 29

तस्य वाचकः प्रणवः ॥२७॥
tasya vācakaḥ praṇavaḥ ||27||

Back 29

In the way most appropriate to the qualities of God ||27||

Front 30

तज्जपः तदर्थभावनम् ॥२८॥
taj-japaḥ tad-artha-bhāvanam ||28||

Back 30

In order to relate to God it is necessary to regularly address him properly and reflect on his qualities ||28||

Front 31

ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च ॥२९॥
tataḥ pratyak-cetana-adhigamo-'py-antarāya-abhavaś-ca ||29||

Back 31

The individual will in time perceive his true nature. He will not be disturbed by any interruptions that may arise in his journey to the state of Yoga ||29||

Front 32

व्याधि स्त्यान संशय प्रमादालस्याविरति भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपाः ते अन्तरायाः ॥३०॥
vyādhi styāna samśaya pramāda-ālasya-avirati bhrāntidarśana-alabdha-bhūmikatva-anavasthitatvāni citta-vikṣepāḥ te antarāyāḥ ||30||

Back 32

There are nine types of interruption in developing mental clarity:
Illness, Mental stagnation, Doubts, Lack of foresight, Fatigue, Over indulgence, Illusions about ones true state of mind, Lack of perseverance, Regression
They are obstacles because they create mental disturbances and encourage distractions ||30||

Front 33

दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेप सहभुवः ॥३१॥
duḥkha-daurmanasya-aṅgamejayatva-śvāsapraśvāsāḥ vikṣepa sahabhuvaḥ ||31||

Back 33

All these interruptions produce one or more of the following symptoms:
mental discomfort, negative thinking, the inability to be at ease in different body postures and difficulty in controlling one's breath ||31||

Front 34

तत्प्रतिषेधार्थमेकतत्त्वाभ्यास

॥३२॥

tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ ||32||

Back 34

If one can select an appropriate means to steady the mind and practice this, whatever the provocations, the interruptions cannot take root||32||

Front 35

मैत्री करुणा मुदितोपेक्षाणांसुखदुःख पुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥३३॥
maitrī karuṇā mudito-pekṣāṇām-sukha-duḥkha puṇya-apuṇya-viṣayāṇām bhāvanātaḥ citta-prasādanam ||33||

Back 35

In daily life, we see people around who are happier than we are, people who are less happy.Some may be doing praiseworthy things and others causing problems.Whatever may be our usual attitude towards such people and their actions, if we can be pleased with others who are happier than ourselves, compassionate towards those who are unhappy, joyful with those doing praiseworthy things and remain undisturbed by the errors of others, our mind will be very tranquil ||33||

Front 36

प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥३४॥
pracchardana-vidhāraṇa-ābhyām vā prāṇasya ||34||

Back 36

The practice of breathing exercises involving extended exhalation might be helpful ||34||

Front 37

विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी ॥३५॥
viṣayavatī vā pravṛtti-rutpannā manasaḥ sthiti nibandhinī ||35||

Back 37

By regular enquiry into the role of the senses, we can reduce mental distortions||35||

Front 38

विशोका वा ज्योतिष्मती ॥३६॥
viśokā vā jyotiṣmatī ||36||

Back 38

When we inquire into what life is and what keeps us alive, we may find some solace for our mental distractions|36||

Front 39

वीतराग विषयम् वा चित्तम् ॥३७॥
vītarāga viṣayam vā cittam ||37||

Back 39

When we are confronted with problems, the counsel of someone who has mastered similar problems can be of great help ||37||

Front 40

स्वप्ननिद्रा ज्ञानालम्बनम् वा ॥३८॥
svapna-nidrā jñāna-ālambanam vā ||38||

Back 40

Inquiry into dreams and sleep and our experiences during or around these states can help to clarify some of our problems||38||

Front 41

यथाभिमतध्यानाद्वा ॥३९॥
yathā-abhimata-dhyānād-vā ||39||

Back 41

An inquiry of interest can calm the mind||39||

Front 42

परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥४०॥
paramāṇu parama-mahattva-anto-'sya vaśīkāraḥ ||40||

Back 42

When one reaches this state, nothing is beyond comprehension. The mind can follow and help understand the simple and complex, the infinite and infinitesimal, perceptible and the inperceptible||40||

Front 43

क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥४१॥
kṣīṇa-vṛtter-abhijātasy-eva maṇer-grahītṛ-grahaṇa-grāhyeṣu tatstha-tadañjanatā samāpattiḥ ||41||

Back 43

When the mind is free from distraction, it possible for all mental processes to be involved in the object of inquiry. As one remains in this state, gradually one becomes totally immersed in the object. The mind then,like a flawless diamond, reflects only the features of the object and nothing else ||41||

Front 44

तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥४२॥
tatra śabdārtha-jñāna-vikalpaiḥ samkīrṇā savitarkā samāpattiḥ ||42||

Back 44

Initially, because of the past experiences and ideas, our understanding of the object is distorted.Everything that is being heard, read, or felt may interfere with our perception.||42||

Front 45

स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥
smṛti-pariśuddhau svarūpa-śūnyeva-arthamātra-nirbhāsā nirvitarkā ||43||

Back 45

When the direction of the mind towards an object is sustained, the ideas and memories of the past gradually recede.The mind becomes crystal clear and one with the object.At this moment, there is no feeling of oneself. This is pure perception.||43||

Front 46

एतयैव सविचारा निर्विचारा च सूक्ष्मविषय व्याख्याता ॥४४॥
etayaiva savicārā nirvicārā ca sūkṣma-viṣaya vyākhyātā ||44||

Back 46

This process is possible with any type of object, at any level of perception, whether superficial and general or in-depth and specific ||44||

Front 47

सूक्ष्मविषयत्वम्चालिण्ग पर्यवसानम् ॥४५॥
sūkṣma-viṣayatvam-ca-aliṇga paryavasānam ||45||

Back 47

Except that the mind cannot comprehend the very source of perception within us, its objects can be unlimited ||45||

Front 48

ता एव सबीजस्समाधिः ॥४६॥
tā eva sabījas-samādhiḥ ||46||

Back 48

All these processes of directing the mind involve an object of inquiry||46||

Front 49

निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥४७॥
nirvicāra-vaiśāradye-'dhyātma-prasādaḥ ||47||

Back 49

Then the individual begins to truly know himself ||47||

Front 50

ऋतंभरा तत्र प्रज्ञा ॥४८॥
ṛtambharā tatra prajñā ||48||

Back 50

Then what he sees and shares with others is free from error||48||

Front 51

श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥
śruta-anumāna-prajñā-abhyām-anya-viṣayā viśeṣa-arthatvāt ||49||

Back 51

This knowledge is no longer based on memory and inference.It is spontaneous , direct and at both a level and intensity that is beyond the ordinary||49||

Front 52

तज्जस्संस्कारोऽन्यसंस्कार प्रतिबन्धी ॥५०॥
tajjas-samskāro-'nya-samskāra pratibandhī ||50||

Back 52

As this newly acquired quality of the mind gradually strengthens, it dominates the other mental tendencies that are based on misapprehensions ||50||

Front 53

तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥५१॥
tasyāpi nirodhe sarva-nirodhān-nirbījaḥ samādhiḥ ||51||

Back 53

The mind reaches a state when it has no impression of any sort.It is open, clear and simply transparent ||51||