1-5yogasutrassanskrit

8/22/2019 1-5YogaSutrasSanskrit

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The Yoga-Stra of Patajali

Sanskrit-English Translation & Glossary

Chip Hartranft


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Table of contents

Sanskrit pronunciation guide Page 3Sanskrit-English translation 4Sanskrit-English glossary 71Bibliography 84About 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 forpronunciation, and from elongating accented vowels. With an alphabet of 49letters, it has several different versions of familiar sounds such as n and s, eachissuing 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 short - pronounced like u in hut long - pronounced like a in ahi short - pronounced like i in in long - pronounced like ee in seeu short - pronounced like u in pull long - pronounced like u in dudee long - pronounced like e in greyai, ay long - pronounced like ai in aisleo long - pronounced like o in overau long - pronounced like au in Audi cerebral, pronounced like r in Scots rip, hurt nasalized like n in uncle

a soft echo of the preceding vowel, like ahak, 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 teethp, ph, b, bh, m labials, arising from the lipsc palatal, pronounced like ch in chutneyv labial, pronounced at start of a word like v in volcanov labial, may be pronounced in middle of a word like w in won palatal, pronounced like sh in shutter cerebral, pronounced like sh in rimshot, tongue turned back pronounced like ni in onionj pronounced like gn in igneous

k pronounced like ksh in buckshot


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The Yoga-Stra in Sanskrit-English Translation

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Samdhi-pda

I. IntegrationI.1 ==atha yognusanam

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

Now, the teachings of yoga.

I.2 /.%../%/=8yoga citta-vtti-nirodha

yoga = process of yoking; unioncitta = consciousnessvtti = patterning, turnings, movements

nirodha = stilling, cessation, restrictionYoga is to still the patterning of consciousness.

I.3 .oe ....=tad drau svarpe vasthnam

tad = thendrau = seer, witness, pure awarenesssvarpe = own essence, identityavasthnam = state of abiding

Then, pure awareness can abide in its very nature.

I.4 ../%/&vtti-srpyam itaratra

vtti = patterning, turnings, movementssrpyam = identification, conformityitaratra = otherwise

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


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I.5 ..% /oe/oevttaya pacatayya klikli

vttaya = patterning, turnings, movementspacatayya = fivefoldklia = hurtfulakli = benign

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

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

prama = right perceptionviparyaya = misperception, errorvikalpa = conceptualizationnidr = sleepsmtaya = memory, remembering

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

I.7 .== ./=

pratyaknumngam pramnipratyaka = percept, sensory inputanumna = inferencegam = testimony from a teacher or traditional textspramni = accurate perception

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

I.8 /..@ /..=.fl./oeviparyayo mithyjnam atad-rupa-pratiham

viparyaya = misperception, errormithy = falsejnam = knowledgeatad = not thatrupa = formpratiham = based on

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


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I.9 p.== ..= /...abda-jnnupt vastu-nyo vikalpa

abda = verbal, linguisticjna = knowledgeanupt = following, relying uponvastu = object, substancenya = emptyvikalpa = conceptualization

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

I.10 ... .OO.= ../%/[email protected] vttir nidr

abhva = non-existence, non-becomingpratyaya = perception, thought, intention, representationlamban = resting onvtti = patterningnidr = sleep

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

I.11 =./..OEOO.OE /anubhta-viaysampramoa smti

anubhta = experiencedviaya = object (of experience), phenomenonasampramoa = not allowing to steal awaysmti = memory, remembering

Remembering is the retention of experiences.

I.12 .. /==8abhysa-vairgybhy tan-nirodha

abhysa = practice, action, methodvairgybhy = dispassion, non-reaction, non-attachmenttad = thesenirodha = stilling, cessation, restriction

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 thatsthitau = stability, steadinessyatna = sustained effortabhysa = practice, action, method

Practice is the sustained effort to rest in that stillness.

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

sa = thistu = and, moreoverdrgha = longkla = timenairantarya = continuously, uninterruptedlysatkra = skillfully, in the right waysevita = cultivateddha = firmlybhmi = rooted, grounded

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

I.15 oe=./../..OE/..oe ..~. ..dnuravika-viaya-vitasya vakra-saj vairgyam

da = seen, perceptibleanuravika = heard, learnedviaya = object (of experience), phenomenonvitasya = without wanting or attachmentvakra = mastery, willing something to happensaj = comprehension

vairgyam = dispassion, non-reaction, non-attachmentAs for non-reaction, one can recognize that it has been fully achieved when no attachment arises inregard to anything at all, whether perceived directly or learned.


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I.16 [email protected] param purua-khyter gua-vaityam

tat = thisparam = ultimate, highest, purestpurua = pure awarenesskhyte = clear seeinggua = fundamental qualities of naturevaityam = without wanting or attachment

When the ultimate level of non-reaction has been reached, pure awareness can clearly see itself asindependent from the fundamental qualities of nature.

I.17 /../..==/= OO..vitarka-vicrnandsmit-rpnugamt samprajta

vitarka = analytical thinkingvicra = insight, reflectionnanda = bliss, joyasmit = sense of self, I-am-nessrpa = formanugamt = going with, following, accompanying

samprajta = cognitiveAt first, the stilling process is accompanied by four kinds of cognition: analytical thinking, insight,bliss, or feeling like a self.

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

virma = cessationpratyaya = perception, thought, intention, representationabhysa = practice, action, methodprva = earlier

saskara = latent impressionsea = store, residuumanya = other

Later, after one practices steadily to bring all thought to a standstill, thesefour kinds of cognition fallaway, leaving only a store of latent impressions in the depth memory.


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I.19 .... /.../=bhava-pratyayo videha-prakti-laynm

bhava = being, becomingpratyaya = perception, thought, intention, representationvideha = bodilessprakti = naturelaynm = clasped, merged

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

I.20 ...@//8....@ OEraddh-vrya-smti-samdhi-praj-prvaka itarem

raddh = faithvrya = energy, vigorsmti = memory, mindfulnesssamdhi = oneness, integrationpraj = wisdomprvaka = preceded byitarem = others

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

I.21 ...~..===tvra-samvegnm sanna

tvra = extremelysamvegnm = intense, vehementsanna = near

For those who seek liberation wholeheartedly, realization is near.


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I.22 /8&..%/ /..OEmdu-madhydhimtratvt tato pi viea

mdu = mildmadhya = moderateadhimtratvt = extreme, intensetata = therefore, from theseapi = alsoviea = difference, distinction

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

I.23 ./8=vara-praidhnd v

vara = divine ideal of pure awarenesspraidhnt = surrender, dedication, application, alignmentv = or

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

I.24 @/..oe OE/..OE

klea-karma-vipkayair aparma purua-viea varaklea = cause of suffering, corruption, hindrance, affliction, poisonkarma = actionvipka = ripening, fruitionayai = store, residuumaparma = untouched, unaffectedpurua = pure awarenessviea = difference, distinction; exemplary, distinctvara = divine ideal of pure awareness

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

lacking any store of latent impressions.


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I.25 & /=/~ [email protected] niratiaya sarvajatva-bjam

tatra = there, in thatniratiaya = incomparable, unsurpassedsarva = alljatva = knowingbjam = seed, source

Its independence makes this awareness an incomparable source of omniscience.

I.26 ..@OE/ ==..sa prvem api guru klennavacchedt

sa = this, thatprvem = earlierapi = alsoguru = teacher, mentorklena = by time, temporallyanavacchedt = unbounded, continuous

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

I.27 .. ...tasya vcaka praava

tasya = of this, thatvcaka = signifying, connotingpraava = the syllable pronounced om

Isvara is represented by a sound, om.

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

tad = that

japa = repetition, intonationtad = its, thatartha = meaning, purposebhvanam = realizing, becoming

Through repetition its meaning becomes clear.


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I.29 .=/8=....tata pratyak-cetandhigamo pyantarybhva ca

tata = therefore, from thesepratyak = inwardcetan = consciousnessadhigama = attainmentapi = alsoantarya = obstacleabhva = disappearanceca = and

Then, interiorization develops and obstacles fall away.

I.30 /8=~./../../=@=p8./..=../../= /%/..=vydhi-styna-sanaya-pramdlasyvirati-bhrnti-daranlabdha-bhmikatvnavasthitatvnte ntary

vydhi = sicknessstyna = apathysanaya = doubtpramda = carelessness

lasya = lazinessavirati = sexual indulgencebhrnti = falsedarana = vision, perspectivealabdha = failing to attainbhmikatva = developmental stagesanavasthitatvni = inconstancy, instabilitycitta = consciousnessvikep = distraction, stirring upte = theseantary = obstacles

Sickness, apathy, doubt, carelessness, laziness, hedonism, delusion, lack of pro

gress, and inconstancyare 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, sufferingdaurmanasya = depressionagam = limbejayatva = tremblingvsa = disturbed inhalationpravs = disturbed exhalationvikepa = distraction, stirring upsahabhuva = accompanying

When they do, one may experience distress, depression, or the inability to maintain steadiness ofposture or breathing.

I.32 ./OE8@^..tat-pratiedhrtham eka-tattvbhysa

tad = that, thesepratiedha = subdue, ward offartham = meaning, purpose, approacheka = one

tattva = thusness, elemental quality, principleabhysa = practice, action, method

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


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I.33 &/ ==/..OE~ ...=/.%.=

maitr-karu-muditopek sukha-dukha-puypuya-viay bhvanta citta-prasda

maitr = friendlinesskaru = compassionmudita = delightupek = equanimitysukha = happinessdukha = distress, pain, sufferingpuya = good, virtuousapuya = bad, evilviay = object (of experience)bhvanta = radiating, projectingcitta = consciousnessprasdanam = calming, tranquilizing, clarification

Consciousness settles as one radiates friendliness, compassion, delight, and equanimity toward allthings, whether pleasant or painful, good or bad.

I.34 .@=/..8 .. .

pracchardana-vidhrabhym v prasyapracchardana = exhalation, expulsionvidhrabhym = pause, retentionv = orprasya = breath, life force

Or by pausing after breath flows in or out.

I.35 /..OE.. .. .../%== = ///=.=8=viayavat v pravttir utpann manasa sthiti-nibandhan

viaya = object (of experience), phenomenon

vat = havingv = orpravtti = arising of activityutpann = arisen, producedmanasa = mindsthiti = stability, steadinessnibandhan = holds

Or by steadily observing as new sensations materialize.


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I.36 /.. .. /oeviok v jyotimat

viok = free of sorrowv = orjyotimat = luminous

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

I.37 ../..OE .. /%vtargaviayam v cittam

vta = free from, withoutrga = desire, passion, attachmentviayam = object (of experience)v = orcittam = consciousness

Or by focusing on things that do not inspire attachment.

I.38 ..=/=..=OO.= ..svapna-nidr-jnlambanam v

svapna = dreamnidr = sleepjna = knowledgelambanam = resting onv = or

Or by reflecting on insights culled from sleep and dreaming.

I.39 /.=yathbhimata-dhynd v

yath = asabhimata = desired

dhynt = meditative absorptionv = or

Or through meditative absorption in any desired object.


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I.40 ^..= ..paramu-parama-mahattvnto sya vakra

parama = ultimate, highest, purestau = minute, infinitesimalmahattva = greatness, magnitudeanta = extending from...toasya = hisvakra = mastery

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

I.41 ..%/... [email protected]=/%ka-vtter abhijtasyeva maer graht-grahaa-grhyeu tat-stha-tad-ajanat sampat

ka = dwindled, decreasedvtte = patterning, turnings, movementsabhijtasya = faultless, transparentiva = likemae = jewelgraht = one who grasps, perceivergrahaa = grasping, perceivinggrhyeu = grasped, object of perception

tad = thatstha = abidetad = thatajanat = saturation, taking the form of something elsesampatti = coalescence, unified contemplation

As the patterning of consciousness subsides, a transparent way of seeing, calledcoalescence, saturatesconsciousness; like a jewel, it reflects equally whatever lies before it - whether subject, object, or actof perceiving.


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

tatra = there, in thatabda = verbal, linguisticartha = meaning, purposejna = knowledgevikalpai = conceptualizationsakr = intermingledsavitark = thoughtsampatti = coalescence, unified contemplation

So long as conceptual or linguistic knowledge pervades this transparency, it iscalled coalescence withthought.

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

smti = memory, mindfulnesspariuddhau = wiping clean, purificationsvarpa = own form, identitynya = empty

iva = likeartha = meaning, purposemtra = onlynirbhs = shiningnirvitark = beyond thought

At the next stage, called coalescence beyond thought, objects cease to be colored by memory; nowformless, only their essential nature shines forth.


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I.44 .. /.. /=/..@ /..OEetayaiva savicr nirvicr ca skma-viay vykhyt

etaya = by thisiva = like, thussavicr = reflectingnirvicr = not reflectingca = andskma = subtleviay = object (of experience), phenomenonvykhyt = described, explained

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

I.45 /..OE.. /@..=skma-viayatva cliga-paryavasnam

skma = subtleviayatva = the thing itself, thus-ness of an objectca = andaliga = without formparyavasnam = ending, terminating

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

I.46 .. . /8t eva sabja samdhi

t = theseeva = only, alsosabja = with seedsamdhi = oneness, integration

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 /=/[email protected] dhytma-prasda

nirvicra = not reflectingvairadye = lucidity, purityadhytma = innermost selfprasda = calming, pacification, clarification

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

I.48 OO.& ..tambhar tatra praj

tam = truthbhar = bearingtatra = in thatpraj = wisdom

The wisdom that arises in that lucidity is unerring.

I.49 .==..=/..OE /[email protected] anyaviay vierthatvt

ruta = what has been heard, teachingsanumna = inferenceprajbhym = wisdomanya = otherviay = object (of experience), phenomenonviea = difference, distinctionarthatvt = function, role

Unlike insights acquired through inference or teachings, this wisdom has as itsobject the actualdistinction between pure awareness and consciousness.


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I.50 ~=~./.=8taj-ja saskro nya-saskra-pratibandh

tad = thatja = born ofsaskra = latent impressionsanya = othersaskra = latent impressionspratibandh = prevents, obstructs

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

I.51 / /=8..@/=8/==.@ /8tasypi nirodhe sarva-nirodhn nirbja samdhi

tasya = of thisapi = alsonirodhe = stilling, cessation, restrictionsarva = allnirodhn = stilling, cessation, restrictionnirbja = seedlesssamdhi = oneness, integration

When even these cease to arise, and the patterning of consciousness is completely stilled, integrationbears no further seeds.


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8=

Sdhana-pda

II. The Path To RealizationII.1 .../8=/= /$tapa-svdhyyevara-praidhnni kriy-yoga

tapa = heat, intensity of discipline, austeritysvdhyya = self-studyvara = divine ideal of pure awarenesspraidhnni = dedication, application, alignmentkriy = actionyoga = process of yoking; union

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

II.2 /8...=@ =@Xsamdhi-bhvanrtha klea-tan-karartha ca

samdhi = oneness, integration

bhvan = realizing, becomingartha = meaning, purposeklea = cause of suffering, corruption, hindrance, affliction, poisontan = slender, weakkaraa = makingartha = meaning, purposeca = and

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

II.3 /../OE/./=.. avidysmit-rga-dvebhinive kle

avidy = lack of wisdom, not seeing things as they areasmit = the sense of I, egoismrga = desire, passion, attachmentdvea = aversionabhinive = clinging to life, self-preservationkle = cause of suffering, corruption, hindrance, affliction, poison

The causes of suffering are not seeing things as they are, the sense of I, attachment, aversion, andclinging to life.


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

avidy = lack of wisdom, not seeing things as they areketram = fielduttarem = other, followingprasupta = dormanttanu = thinvicchinna = interrupted, interceptedudrm = activated, aroused

Not seeing things as they are is the field where the other causes of suffering germinate, whetherdormant, activated, intercepted, or weakened.

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

anitya = impermanentauci = impuredukha = distress, pain, sufferingantmasu = not selfnitya = permanent

uci = puresukha = happinesstma = self, essencekhyti = seeingavidy = lack of wisdom, not seeing things as they are

Lacking this wisdom, one mistakes that which is impermanent, impure, distressing, or empty of selffor permanence, purity, happiness, and self.

II.6 @=../dg-darana-aktyor ektmatevsmit

dg = pure awareness, witness, see-erdarana = vision, perspectiveaktyo = powereka = onetmat = selfhoodiva = as it were, like, thusasmit = the sense of I, egoism

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, pleasureanuay = followingrga = wanting, desire, passion, attachment

Attachment is a residue of pleasant experience.

II.8 = OEdukhnuay dvea

dukha = distress, pain, sufferinganuay = followingdvea = aversion

Aversion is a residue of suffering.

II.9 .... /..OE/ /./=..sva-rasa-vh viduo pi tathrho bhinivea

sva = ownrasa = taste

vh = flowingvidua = sage, wise personapi = also, eventath = thusrha = rootedabhinivea = self-preservation

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

II.10 ./... te pratiprasava-hey skm

te = these

prati = with regard to, toward, reversingprasava = flow, motion, creation, inceptionhey = overcome, overwhelmedskm = subtle

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


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II.11 =..%dhyna-heys tad-vttaya

dhyna = meditative absorptionhey = overcome, overwhelmedtad = its, that, of thesevttaya = patterning, turnings, movements

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

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

klea = cause of suffering, corruption, hindrance, affliction, poisonmla = rootkarma = actionaya = store, residuumda = seen, perceptibleada = unseenjanma = birthvedanya = to be experienced

The causes of suffering are the root source of actions; each action deposits latent impressions deep inthe 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 = existingmle = roottad = its, thatvipka = ripening, fruitionjti = birth, rank

yu = span of lifebhog = 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, thesehlda = delightparitpa = anguishphal = fruitpuya = good, virtuousapuya = bad, evilhetutvt = causality

This life will be marked by delight or anguish, in proportion to those good or bad actions that createdits store of latent impressions.

II.15 /~@../%/..8 .. ..@ /..../=parima-tpa-saskra-dukhair gua-vtti-virodhc ca dukham eva sarvam vivekina

parima = transformationtpa = anguishsaskra = latent impressionsdukhai = distress, pain, sufferinggua = fundamental qualities of nature

vtti = patterning, turnings, movementsvirodht = conflict, oppositionca = anddukham = distress, pain, sufferingeva = thussarvam = allvivekina = a person of discrimination

The wise see suffering in all experience, whether from the anguish of impermanence, or from latentimpressions laden with suffering, or from incessant conflict as the fundamentalqualities of naturevie for ascendancy.

II.16 =heya dukham angatam

heya = overcome, overwhelmeddukham = distress, pain, sufferingangatam = future

But suffering that has not yet arisen can be prevented.


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II.17 .oe dra-dyayo sayogo heya-hetu

dra = seer, witness, pure awarenessdyayo = what is seensayoga = union, couplingheya = overcome, overwhelmedhetu = cause

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

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

praka = brightnesskriy = actionsthiti = stability, steadinessla = characterbhta = elementindriya = sensory apparatustmaka = self, essence

bhoga = experience, enjoymentapavarga = emancipation, liberationartha = meaning, purpose, approachdyam = 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 theground for both sensual experience and liberation.

II.19 /..OE/..OE/&//= ..@/vieviea-ligamtrligni gua-parvi

viea = difference, distinction; distinctaviea = indistinctliga = mark, characteristicmtra = onlyaligni = undifferentiated, without marksgua = fundamental qualities of natureparvi = level, state

All orders of being - undifferentiated, differentiated, indistinct, distinct - are manifestations of thefundamental qualities of nature.


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II.20 .oe /& / .=dra di-mtra uddho pi pratyaynupaya

dra = pure awareness, witness, see-erdi = seeingmtra = onlyuddha = pureapi = also, althoughpratyaya = perception, thought, intention, representationanupaya = to behold

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

II.21 @ .. tad-artha eva dyasytm

tad = its, thatartha = meaning, purpose, approacheva = thusdyasya = of what is seentm = self, essence

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

II.22 @ ./ ==oe =8..ktrtham prati naam apyanaa tad anya-sdhraatvt

kta = done, accomplishedartham = meaning, purpose, approachprati = with regard to, toward, reversingnaam = ceasedapi = alsoanaa = not ceasedtad = its, that

anya = othersdhraatvt = common experience

Once that happens, the phenomenal world no longer appears as such; it continuesto exist as acommon reality for everyone else, though.


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II.23 ..../ ../p8 ~sva-svmi-aktyo svarpopalabdhi-hetu sayoga

sva = ownsvmi = owneraktyo = powersva = ownrpa = formupalabdhi = acquisitionhetu = cause, reasonsayoga = union, coupling

It is by virtue of the apparent indivisibility of the phenomenal world and pureawareness that theformer seems to possess the latters powers.

II.24 /..tasya hetur avidy

tasya = of this, thathetu = cause, reasonavidy = lack of wisdom, not seeing things as they are

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, disappearancesayoga = union, association, minglingabhva = non-existence, non-becoming, disappearancehna = cessationtad = its, thatde = seeingkaivalyam = emancipation, isolation of pure awareness

With realization, the appearance of indivisibility vanishes, revealing that awareness is free anduntouched by phenomena.


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II.26 /....//....=viveka-khytir aviplav hnopya

viveka = discriminationkhyti = seeingaviplav = continuous, uninterruptedhna = cessationupya = means

The apparent indivisibility of seeing and the seen can be eradicated by cultivating uninterrupteddiscrimination between awareness and what it regards.

II.27 8 .=./ ..tasya saptadh prnta-bhmi praj

tasya = of this, thatsaptadh = sevenfoldprnta = lastbhmi = stage, levelpraja = wisdom

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

nature.II.28 =oe=/ .=//....yoggnuhnd auddhi-kaye jna-dptir viveka-khyte

yoga = process of yoking; unionaga = limb, componentanuhnt = performance, practiceauddhi = impuritykaye = dwindling, decreasingjna = knowledgedpti = radiancea = extending to

viveka = discriminationkhyte = seeing

When the components of yoga are practiced, impurities dwindle; then, the light of understanding canshine forth, illuminating the way to discriminative awareness.


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II.29 /==..8=8oe../=yama-niyamsana-pryma-pratyhra-dhra-dhyna-samdhayo v agni

yama = external disciplineniyama = internal disciplinesana = posturepryma = breath regulationpratyhra = withdrawal of the sensesdhra = concentrationdhyana = meditative absorptionsamdhaya = oneness, integrationau = eightagni = 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 harmingsatya = truthfulness, truth

asteya = not stealingbrahmacarya = celibacy, impeccable conductaparigrah = not being acquisitiveyam = external discipline

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


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

ete = thesejti = birth, rankdea = placekla = timesamaya = circumstanceanavacchinn = unlimited, irrespective ofsrva = allbhaum = at a levelmah = greatvratam = vow, commitment

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

II.32 =OE.../8=/= /=auca-santoa-tapa-svdhyyevara-praidhnni niyam

auca = puritysantoa = contentmenttapa = heat, intensity of discipline, austerity

svdhyya = self-studyvara = divine ideal of pure awarenesspraidhnni = surrender, dedication, application, alignmentniyam = internal discipline

The five internal disciplines are bodily purification, contentment, intensity, self-study, andorientation toward the ideal of pure awareness.

II.33 /...8= ./...=vitarka-bdhane pratipaka-bhvanam

vitarka = analytical thinking, unwholesome thoughts

bdhane = repellingpratipaka = oppositebhvanam = realizing, becoming

Unwholesome thoughts can be neutralized by cultivating wholesome ones.


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II.34 /..@ / /=/.$8..@ /8& .===.vitark himsdaya kta-kritnumodit lobha-krodha-moha-prvak mdu-madhydhimtrdukhjnnanta-phal iti pratipaka-bhvanam

vitark = analytical thinking, here: negative thoughtshims = harmingdaya = et ceterakta = done, accomplishedkrita = caused to be done, instigatedanumodit = approvedlobha = greedkrodha = angermoha = delusionprvak = preceded bymdu = mildmadhya = moderateadhimtr = extreme, intensedukha = distress, pain, sufferingjna = ignoranceananta = endless, boundlessphal = fruititi = thuspratipaka = opposite

bhvanam = realizing, becomingWe ourselves may act upon unwholesome thoughts, such as wanting to harm someone,or we maycause 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 /./oe /=8 ..ahims-pratihy tat-sannidhau vaira-tyga

ahims = not harmingpratihy = based on, grounded intat = that, thesesannidhau = presencevaira = hostilitytyga = abandonment

Being firmly grounded in non-violence creates an atmosphere in which others canlet go of theirhostility.


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II.36 ./oe /$....satya-pratihy kriy-phalrayatvam

satya = truthfulness, truthpratithy = based on, grounded inkriy = actionphala = fruitrayatvam = rest on

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

II.37 ./oe ..@==asteya-pratihy sarva-ratnopasthnam

asteya = not stealingpratithy = based on, grounded insarva = allratna = jewelupasthnam = approach, materialize

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

II.38 ..@./oe [email protected] vrya-lbha

brahmacarya = celibacy, impeccable conductpratithy = based on, grounded invrya = energy, vigorlbha = acquired

The chaste acquire vitality.

II.39 /.@ =OO.8aparigraha-sthairye janma-kathant-sambodha

aparigraha = not being acquisitivesthairye = being settled injanma = birthkathant = understanding whysambodha = insight

Freedom from wanting unlocks the real purpose of existence.


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II.40 .. ~@auct svga-jugups parair asansarga

auct = puritysva = ownaga = limb, componentjugups = disinclination, detachmentparai = 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, or gunauddhi = puritysaumanasya = gladnesseka = oneagrya = pointedindriya = sensory apparatusjaya = mastery

tma = self, essencedarana = vision, perspectiveyogyatvni = capabilityca = and

Purification also brings about clarity, happiness, concentration, mastery of thesenses, and capacity forself-awareness.

II.42 =OE=% .santod anuttama sukha-lbha

santot = contentment

anuttama = unsurpassedsukha = happinesslbha = acquired

Contentment brings unsurpassed joy.


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II.43 /=./// kyendriya-siddhir auddhi-kayt tapasa

kya = bodyindriya = sensory apparatussiddhi = perfectionauddhi = impuritykayt = dwindling, decreasingtapasa = heat, intensity of discipline, austerity

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

II.44 ../oe..OO.svdhyyd ia-devat-samprayoga

svdhyyt = self-studyia = desireddevat = deitysamprayoga = contact

Self-study deepens communion with ones personal deity.

II.45 /8//.../8=samdhi-siddhir vara-praidhnt

samdhi = oneness, integrationsiddhi = perfectionvara = divine ideal of pure awarenesspraidhnt = surrender, dedication, application, alignment

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

II.46 /=sthira-sukham sanam

sthira = steady, stablesukham = happinesssanam = posture

The postures of meditation should embody steadiness and ease.


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II.47 .=/.==/%prayatna-aithilynanta-sampattibhym

prayatna = effortaithilya = relaxationananta = endless, boundlesssampattibhym = coalescence, unified contemplation

This occurs as all effort relaxes and coalescence arises, revealing that the body and the infiniteuniverse are indivisible.

II.48 ==/.tato dvandvnabhighta

tata = therefore, from these, from thatdvandva = play of opposites, dualitiesanabhighta = 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 thissati = existingvsa = inhalationpravsayo = exhalationgati = flowviccheda = cessation, interruptionpryma = breath regulation

With effort relaxing, the flow of inhalation and exhalation can be brought to astandstill; this is calledbreath regulation.


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II.50 .=OO.../%@/. /oe @bhybhyantara-stambha-vttir dea-kla-sakhybhi-parido drgha-skma

bhya = externalabhyantara = internalstambha = stationaryvtti = patterning, turnings, movementsdea = placekla = timesakhybhi = numberparida = observed, measured, scrutinizeddrgha = longskma = 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 .=/..OE @bhybhyantara-viaykep caturtha

bhya = externalabhyantara = internal

viaya = object (of experience), phenomenonkep = transcendingcaturtha = fourth

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

II.52 ...tata kyate prakvaraam

tata = therefore, from these, from thatkyate = disappearspraka = brightnessvaraam = covering, veil, layer

Then the veil lifts from the minds luminosity.


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II.53 8 =dhrasu ca yogyat manasa

dhrasu = concentrationca = andyogyat = capabilitymanasa = mind

And the minds potential for concentration is realized.

II.54 ../..OEOO. /% ..= ../=. .sva-viaysamprayoge cittasya svarpnukra ivendriym pratyhra

sva = ownviaya = object (of experience), phenomenonasamprayoge = uncouplingcittasya = consciousnesssva = ownrpa = formanukra = imitation, following suitiva = like, thus, as it wereindriym = sensory apparatuspratyhra = withdrawal of the senses

When consciousness interiorizes by uncoupling from external objects, the sensesdo likewise; this iscalled withdrawal of the senses.

II.55 ../=..tata param vayatendriym

tata = therefore, from these, from thatparam = ultimate, highest, purestvayata = obedience, subservienceindriym = sensory apparatus

Then the senses reside utterly in the service of realization.


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/.../

Vibhti-pda

III. The Extraordinary PowersIII.1 .=8/.% 8

dea-bandha cittasya dhra

dea = placebandha = bindingcittasya = consciousnessdhra = concentration

Concentration locks consciousness on a single area.

III.2 & .= =tatra pratyayaika-tnat dhynam

tatra = there, in thatpratyaya = perception, thought, intention, representationeka = one

tnat = extension, stretchingdhynam = meditative absorption

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

III.3 ..@&/=.@ ..=/.. /8tad evrtha-mtra-nirbhsa svarpa-nyam iva samdhi

tad = its, thateva = thusartha = meaning, purpose, approachmtra = only

nirbhsa = shiningsva = ownrpa = formnyam = emptyiva = like, thus, as it weresamdhi = oneness, integration

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 threeekatra = in one, as onesayama = constraint, perfect discipline

Concentration, meditative absorption, and integration regarding a single objectcomprise the perfectdiscipline of consciousness.

III.5 ..taj-jayt prajloka

tad = thatjayt = masterypraja = wisdomloka = illumination, flashes of brilliance

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

III.6 ./OE /../=tasya bhmiu viniyoga

tasya = of this, thatbhmiu = stageviniyoga = progression, application

Perfect discipline is mastered in stages.

III.7 &= ..@trayam antar-agam prvebhya

trayam = these threeantar = inneragam = limb, component

prvebhya = earlierThese three components - concentration, absorption, and integration - are more interiorized than thepreceding five.


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III.8 / ./ /=.@tad api bahir-aga nirbjasya

tad = its, thatapi = alsobahi = externalaga = limb, componentnirbjasya = seedless

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

III.9 =/=8/......@.. /=8/%=.. /=8/vyutthna-nirodha-saskrayor abhibhava-prdur-bhvau nirodha-kaa-cittnvayo nirodha-

vyutthna = emergencenirodha = stilling, cessation, restrictionsaskrayo = latent impressionsabhibhava = subjugation, suppression, submergenceprdur = outsidebhvau = being, becomingnirodha = stilling, cessation, restrictionkaa = momentcitta = consciousness

anvaya = connected to, permeatednirodha = stilling, cessation, restrictionparima = transformation

The transformation toward total stillness occurs as new latent impressions fostering cessation arise toprevent the activation of distractive, stored ones, and moments of stillness begin to permeateconsciousness.

III.10 .=../tasya pranta-vhit saskrt

tasya = of this, thatpranta = tranquilvhit = flow, progressionsaskrt = latent impressions

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


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III.11 ..@@. /% /8/sarvrthataikgratayo kayodayau cittasya samdhi-parima

sarva = allarthata = regarding the meaning of somethingekgratayo = one-pointedness, focuskaya = dwindling, decreasingudayau = arising, appearancecittasya = consciousnesssamdhi = oneness, integrationparima = transformation

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

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

tata = therefore, from these, from thatpuna = againnta = quiescent, subsideduditau = arisentulya = similar, equal

pratyayau = perception, thought, intention, representationcittasya = consciousnessekgrat = one-pointedness, focusparima = transformation

In other words, consciousness is transformed toward focus as continuity developsbetween arising andsubsiding perceptions.


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III.13 =./=.OE 8@../etena bhtendriyeu dharma-lakavasth-parim vykhyt

etena = by thisbhta = elementindriyeu = sensory apparatusdharma = property, visible form, experiential substancelakaa = characteristic, time factorsavasth = conditionparim = transformationvykhyt = described, explained

Consciousness evolves along the same three lines - form, timespan, and condition- as the elementsand the senses.

III.14 =/8@= 8@antoditvyapadeya-dharmnupt dharm

anta = quiescent, subsidedudita = arisenavyapadeya = unmanifestdharma = property, visible form, experiential substance

anupt = following, relying upondharm = substrate, substance

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

III.15 $=.. /=..kramnyatvam parimnyatve hetu

krama = sequence, flow, successionanyatvam = differentiation, variationparima = transformationanyatve = differentiation, variation

hetu = cause, reasonThese transformations appear to unfold the way they do because consciousness isa succession ofdistinct patterns.


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

parima = transformationtraya = these threesayamt = constraint, perfect disciplineatta = pastangata = futurejnam = knowledge

Observing these three axes of change - form, timespan, and condition - with perfect discipline yieldsinsight into the past and future.

III.17 p@.=/ ./... ..@..=abdrtha-pratyaynm itaretardhyst sakaras tat-pravibhga-sayamt sarva-bhta-rut

abda = verbal, linguisticartha = meaning, purpose, approachpratyaynm = perception, thought, intention, representationitaretara = one anotheradhyst = superimpositionsakara = confusion, mixing up

tad = that, thesepravibhga = distinctionsayamt = constraint, perfect disciplinesarva = allbhta = element, beingruta = language, soundjnam = knowledge

Word, meaning, and perception tend to get lumped together, each confused with the others; focusingon the distinctions between them with perfect discipline yields insight into thelanguage of allbeings.


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

saskra = latent impressionsskt = direct, through the eyekarat = making, observingprva = earlierjti = 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, representationpara = othercitta = consciousnessjnam = knowledge

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

consciousness.III.20 = OO.= /..OE...na ca tat slambana tasyviay-bhtatvt

na = notca = andtat = that, theseslambana = with supporttasya = of this, thataviay = not present, absentbhtatvt = actuality, being

But not insight regarding the object of those perceptions, since the object itself is not actually presentin that persons consciousness.


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III.21 ./#OO. .OO.=8@=kya-rpa-sayamt tad-grhya-akti-stambhe caku-praksamprayoge ntardhnam

kya = bodyrpa = formsayamt = constraint, perfect disciplinetad = its, thatgrhya = to be received, perceivedakti = powerstambhe = suspensioncaku = eyepraka = brightnessasamprayoge = uncouplingantardhnam = invisibility, disappearance

When the bodys form is observed with perfect discipline, it becomes invisible: the eye is disengagedfrom incoming light, and the power to perceive is suspended.

III.22 = p=8@=#etena abddyantardhnam ukta

etena = by this

abda = soundadi = othersantardhnam = invisibility, disappearanceukta = described, explained

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


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

sopakrama = immediately manifestnirupakrama = slow to manifestca = andkarma = actiontat = that, thesesayamt = constraint, perfect disciplineaparnta = deathjnam = knowledgeariebhya = signs, omensv = or

The effects of action may be immediate or slow in coming; observing ones actionswith perfectdiscipline, or studying omens, yields insight into death.

III.24 _/OE ./=maitrydiu balni

maitr = friendlinessdiu = and the others, et cetera

balni = powers, strengthsFocusing with perfect discipline on friendliness, compassion, delight, and equanimity, one is imbuedwith their energies.

III.25 .OE/./=baleu hasti-baldni

baleu = powers, strengthshasti = elephantbala = powers, strengthsdni = and the others, et cetera

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


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III.26 ...^= ..//...oe.=pravttyloka-nyst skma-vyavahita-vipraka-jnam

pravtti = arising of activityloka = illumination, flashes of brilliancenyst = setting down, focusingskma = subtlevyavahita = hiddenvipraka = distantjnam = knowledge

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

III.27 ...=.= @

bhuvana-jna srye sayamt

bhuvana = worldjna = knowledgesrye = on the sun

sayamt = constraint, perfect disciplineFocusing with perfect discipline on the sun yields insight about the universe.

III.28 =. .=candre tr-vyha-jnam

candre = on the moontr = starvyha = arrangementjnam = knowledge

Focusing with perfect discipline on the moon yields insight about the stars posit

ions.III.29 8../.=dhruve tad-gati-jnam

dhruve = polestartad = its, thatgati = flowjnam = 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 = navelcakre = wheel, energy centerkya = bodyvyha = arrangementjnam = knowledge

Focusing with perfect discipline on the navel energy center yields insight aboutthe organization ofthe body.

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

kaha = throatkpe = pit, well, cavitykut = hungerpips = thirstnivtti = cessation

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

thirst.III.32 @= @krma-ny sthairyam

krma = tortoiseny = channel, ductsthairyam = being settled in

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

III.33 8@//OE /@=

mrdha-jyotii siddha-daranammrdha = head, crownjyotii = lightsiddha = perfected onedaranam = vision, perspective

Focusing with perfect discipline on the light in the crown of the head, one acquires the perspective ofthe perfected ones.


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III.34 ./...@prtibhd v sarvam

prtibht = spontaneous illuminationv = orsarvam = all

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

III.35 /%~/..hdaye citta-samvit

hdaye = heartcitta = consciousnesssamvit = understanding

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

III.36 ^..OE=@ ./..OE . @ ..@ OE.=sattva-puruayor atyantsakrnayo pratyayvieo bhoga parrtht svrtha-sayamt pu

sattva = clarity, luminosity; a fundamental essence of nature, or gunapuruayo = pure awarenessatyanta = absolutelyasakrnayo = unmixedpratyaya = perception, thought, intention, representationaviea = indistinctbhoga = experience, enjoymentpara = otherartht = function, rolesva = ownartha = meaning, purpose, approachsayamt = constraint, perfect discipline

purua = pure awarenessjnam = knowledge

Experience consists of perceptions in which the luminous aspect of the phenomenal world is mistakenfor absolutely pure awareness. Focusing with perfect discipline on the differentproperties of eachyields insight into the nature of pure awareness.


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

tata = therefore, from these, from thatprtibha = spontaneous illuminationrvaa = hearingvedan = feelingdara = seeingsvda = tastingvrtt = smellingjyante = occur, are produced

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

III.38 8..@ = /te samdhv upasarg vyutthne siddhaya

te = they, thesesamdhu = oneness, integrationupasarg = obstacle, impedimentvyutthne = emergence

siddhaya = perfection, attainmentThese sensory gifts may feel like attainments, but they distract one from integration.

III.39 .=8/. ...= /% ..bandha-kraa-aithilyt pracra-savedanc ca cittasya para-arrvea

bandha = bindingkraa = cause, making, perceptionaithilyt = relaxationpracra = movement, passagesavedant = sensitivity

ca = andcittasya = consciousnesspara = otherarra = bodyvea = entering

By relaxing ones attachment to the body, and becoming profoundly sensitive to itscurrents,consciousness can enter anothers body.


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

udna = uppermost region of energy flow, or pranajayt = masteryjala = waterpaka = mudkaaka = thorndiu = and the others, et ceteraasaga = without touchingutkrnti = rising upca = and

By mastering the flow of energy in the head and neck, one can walk through water, mud, thorns, andother obstacles without touching down, but rather floating over them.

III.41 =..=samna-jayj jvalanam

samna = energy flow through the solar plexusjayt = masteryjvalanam = radiance

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

III.42 .& OO.=8/ .&rotrkayo sambandha-sayamd divya rotram

rotra = of hearingkayo = space, ethersambandha = relationshipsayamt = constraint, perfect disciplinedivya = divinerotram = faculty of hearing

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


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III.43 OO.=8.%.=

kykayo sambandha-sayaml laghu-tla-sampatte cka-gamanam

kya = bodykayo = space, ethersambandha = relationshipsayamt = constraint, perfect disciplinelaghu = lighttla = cottonsampatte = coalescence, unified contemplationca= andka = space, ethergamanam = travel

By focusing with perfect discipline on the bodys relationship to the ether, and developing coalescedcontemplation on the lightness of cotton, one can travel through space.

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

bahi = externalakalpit = not feasible, impossiblevtti = patterning, turnings, movementsmah = greatvideh = bodilesstata = therefore, from these, from thatpraka = brightnessvaraa = covering, veil, layerkaya = disappearance

When consciousness completely disengages from externals - the great disembodiment- then the veillifts from the minds luminosity.


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

sthla = grosssva = ownrpa = formskma = subtleanvaya = pervasiveness, relationartha = meaning, purpose, approachvattva = functionsayamt = constraint, perfect disciplinebhta = element, beingjaya = mastery

By observing the aspects of matter - gross, subtle, intrinsic, relational, purposive - with perfectdiscipline, one masters the elements.

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

tata = therefore, from these, from thataima = the power to become minutely small

di = othersprdur = outsidebhva = being, becomingkya = bodysampat = perfectiontad = its, thatdharma = property, visible form, experiential substanceanabhighta = insulation, being beyond disturbanceca = and

Then extraordinary faculties appear, including the power to shrink to the size of an atom, as the bodyattains perfection, transcending physical law.


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III.47 .....==../= OOrpa-lvaya-bala-vajra-sahananatvni kya-sampat

rpa = formlvaya = gracebala = strengthvajra = diamondsahananatvni = durability, firmnesskya = bodysampat = perfection

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

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

grahaa = grasping, perceivingsva = ownrpa = formasmit = the sense of I, egoismanvaya = pervasiveness, relationartha = meaning, purpose, approach

vattva = functionsayamt = constraint, perfect disciplineindriya = sensory apparatusjaya = 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 =/.... /..... .8=.tato mano-javitvam vikaraa-bhva pradhna-jaya ca

tata = therefore, from these, from thatmana = mindjavitvam = quicknessvikaraa = without organsbhva = condition, statepradhna = foundation, matrixjaya = masteryca = and

Then, free from the constraints of their organs, the senses perceive with the quickness of the mind, nolonger in the sway of the phenomenal world.

III.50 ^..OE=/& ..@.../8oe.. ...@.. sattva-purunyat-khyti-mtrasya sarva-bhvdhittva sarva-jttva ca


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sattva = clarity, luminosity; a fundamental essence of nature, or gunapurua = pure awarenessanyat = difference, distinctionkhyti = seeingmtrasya = only, merelysarva = allbhva = condition, stateadhittva = supremacysarva = alljttva = omniscienceca = and

Once one just sees the distinction between pure awareness and the luminous aspect of thephenomenal world, all conditions are known and mastered.

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

tad = its, thatvairgyt = dispassion, non-reaction, non-attachmentapi = alsodoa = imperfection, flaw

bja = seed, sourcekaye = dwindling, decreasingkaivalyam = emancipation, isolation of pure awareness

When one is unattached even to this omniscience and mastery, the seeds of suffering wither, and pureawareness knows it stands alone.


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III.52 =/==& =/=oe.sthnyupanimantrae saga-smaykaraam punar-ania-prasagt

sthni = exalted, celestialupanimantrae = invitationsaga = contact, attachmentsmay = pride, beamingakaraam = without causepuna = again, repeated, renewedania = undesirableprasagt = 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 = momenttat = that, thesekramayo = sequence, flow, successionsayamt = constraint, perfect disciplineviveka = discrimination

ja = bornjnam = knowledge

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

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

jti = birth, ranklakaa = characteristic, time factorsdeai = place

anyat = distinctionanavacchedt = unbounded, continuoustulyayo = similar, equaltata = therefore, from these, from thatpratipatti = 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 ~ ..@/..OE ..@/..OE$ / /.... .=traka sarva-viaya sarvath-viayam akramam ceti vivekaja jnam

traka = transcendent, deliveringsarva = allviaya = object (of experience)sarvath = in all circumstancesviayam = object (of experience)akramam = not in sequence, deconstructedca = anditi = thusviveka = discriminationja = bornjnam = knowledge

In this way, discriminative insight deconstructs all of the phenomenal worlds objects and conditions,setting them apart from pure awareness.

III.56 ^..OE /OO ...sattva-puruayo uddhi-smye kaivalyam

sattva = clarity, luminosity; a fundamental quality of nature, or guna

puruayo = pure awarenessuddhi = puritysmye = equalitykaivalyam = 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-pda

IV. FreedomIV.1 =OE/8=&/8 /janmauadhi-mantra-tapa-samdhij siddhaya

janma = birthauadhi = herbmantra = intonationtapa = heat, intensity of discipline, austeritysamdhi = oneness, integrationj = born ofsiddhaya = perfection, attainment

The attainments brought about by integration may also arise at birth, through the use of herbs, fromintonations, or through austerity.

IV.2 =/ .jtyantara-parima praktyprt

jti = birth, rankantara= otherparima = transformationprakti = nature, phenomenal worldprt = 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 causeaprayojakam = not causing

praktnm = nature, phenomenal worldvaraa = choosingbheda = division, differencetu = and, moreover, buttata = therefore, from these, from thatketrikavat = like a farmer

The transformation into this form or that is not driven by the causes proximateto it, just oriented bythem, the way a farmer diverts a stream for irrigation.


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IV.4 /=@/%=/&nirma-cittnyasmit-mtrt

nirma = forming, creatingcittni = consciousnessasmit = the sense of I, egoismmtrt = only

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

IV.5 .../%. .~ /%=OEpravtti-bhede prayojaka cittam ekam aneke

pravtti = arising of activitybhede = divisionprayojaka = causingcittam = consciousnessekam = oneaneke = 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 absorptionjam = bornanayam = not involving the store of latent impressions

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


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IV.7 @oe /=/&/..8/OEkarmuklka yoginas trividham itarem

karma = actionaukla = not whiteaka = not blackyogina = yogitrividham = threefolditarem = others

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

IV.8 /==.././#..@==tatas tad-vipknugunm evbhivyaktir vsannm

tata = therefore, from these, from thattad = its, thatvipka = ripening, fruitionanugunm = going with, following, accompanyingeva = thusabhivyakti = manifestation

vsannm = latent properties, traitsEach action comes to fruition by coloring latent impressions according to its quality - good, evil, orboth.

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

jti = birth, rankdea = placekla = timevyavahitnm = hidden, separated

api = alsonantarya = successionsmti = memory, mindfulnesssaskrayo = latent impressionseka = onerpatvt = essential form

Because the depth memory and its latent impressions are of a piece, their dynamic of cause and effectflows uninterruptedly across the demarcations of birth, place, and time.


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IV.10 =/.. /OE /=..tsm anditva cio nityatvt

tsm = of theseanditva = without beginningca = andia = primordial will to existnityatvt = perpetuity, eternity

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

IV.11 ..OO.= ..OE......hetu-phalraylambanai saghtatvd em abhve tad-abhva

hetu = cause, reasonphala = fruitraya = basis, foundationlambanai = support, objectsaghtatvt = connectednessem = of theseabhve = non-existence, non-becoming, disappearancetad= its, thatabhva = non-existence, non-becoming, disappearance

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

IV.12 = .....@attngata svarpato styadhva-bhedd dharmm

atta = pastangata = futuresva = ownrpata = in formasti = existadhva = path, route

bhedt = division, differencedharmm = properties, visible forms, experiential substances

The past and future are immanent in an object, existing as different sectors inthe same flow ofexperiential substances.


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IV.13 # =te vyaktaskm gutmna

te = they, thesevyakta = manifestskm = subtlegua = fundamental qualities of naturetmna = self, essence

The characteristics of these sectors, whether manifest or subtle, are imparted by the fundamentalqualities of nature.

IV.14 /..^..parimaikatvd vastu-tattvam

parima = transformationekatvt = onenessvastu = object, substancetattvam = thusness, elemental quality, principle

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

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

vastu = object, substancesmye = equalitycitta = consciousnessbhedt = division, differencetayo = of bothvibhakta = separationpanth = path

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

separate path fromanothers.


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

na = notca = andeka = onecitta = consciousnesstantram = dependentvastu = object, substancetad = that, theseapramaka = unobservedtad = thenki = whatsyt = could be

But the object is not dependent on either of those perceptions; if it were, whatwould happen to itwhen nobody was looking?

IV.17 /../% .. ..tad-upargpekitvc-cittasya vastu jtjtam

tad = its, that

uparga = coloringapekitvt = necessitycittasya = consciousnessvastu = object, substancejta = knownajtam = not known

An object is only known by a consciousness it has colored; otherwise, it is notknown.

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

sad = alwaysjt = knowncitta = consciousnessvttaya = patterning, turnings, movementstad = that, theseprabho = superiorpuruasya = pure awarenessaparimitvt = 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 = nottat = that, thesesva = ownbhsa = luminositydyatvt = seen-ness

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

IV.20 .=..8eka-samaye cobhaynavadhraam

eka= onesamaye = circumstanceca = andubhaya = bothanavadhraam = not perceiving

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

IV.21 /%= ././. /.

cittntara-dye buddhi-buddher atiprasaga smti-sakara cacitta = consciousnessantara = otherdye = seenbuddhi = perception, cognitionbuddhe = perception, cognitionatiprasaga = regresssmti = memory, mindfulness, depth memorysakara = confusion, mixing upca = and

If consciousness were perceived by itself instead of awareness, the chain of suc

h perceptions wouldregress infinitely, imploding memory.


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

cite = pure awarenessapratisakramy = immobile, unchangingtad = its, thatkra = shapepattau = assumes, occurssva = ownbuddhi = perception, intelligencesamvedanam = sensitivity

Once it is stilled, though, consciousness mirrors unchanging pure awareness, andcan reflect itselfbeing perceived.

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

dra = seer, pure awarenessdya = what is seenuparakta = coloredcitta = consciousness

sarva = allartham = meaning, purpose, approach, object

Then, consciousness can be colored by both pure awareness and the phenomenal world, therebyfulfilling all its purposes.

IV.24 ..=/./.&/ @ /..

tad asakhyeya-vsanbhi citram api parrtha sahatya-kritvt

tad = that, these

asakhyeya = countlessvsanbhi = latent properties, traitscitram = variegated, spottedapi = alsopara = otherartha = meaning, purpose, approach, objectsahatya = compoundkritvt = activity

Even when colored by countless latent traits, consciousness, like all compound phenomena, hasanother purpose - to serve awareness.


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

viea = difference, distinction; distinct, particulardarina = one who seestma = self, essencebhva = being, becomingbhvan = realizing, becomingvinivtti = cessation

As soon as one can distinguish between consciousness and awareness, the ongoingconstruction of theself ceases.

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

tad = thenviveka = discriminationnimna = bent, inclined towardkaivalya = emancipation, isolation of pure awarenessprg = beforebhra = load

cittam = consciousnessConsciousness, now oriented to this distinction, can gravitate toward freedom -the fully integratedknowledge that pure awareness is independent from nature.

IV.27 /8.OE .=/ tac-chidreu pratyayntari saskrebhya

tad = that, thesechidreu = gappratyaya = perception, thought, intention, representationantari = other

saskrebhya = latent impressionsAny gaps in discriminating awareness allow distracting thoughts to emerge from the store of latentimpressions.


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IV.28 =OE ..#hnam em kleavad uktam

hnam = cessationem = of thesekleavat = like the causes of sufferinguktam = described, explained

These distractions can be subdued, as the causes of suffering were, by tracing them back to theirorigin, or through meditative absorption.

IV.29 .= ..@ /....8@@ /8prasakhyne pyakusdasya sarvath viveka-khyater dharma-megha samdhi

prasakhyne = elevation, summitapi = alsoakusdasya = one without greedsarvath = in all circumstancesviveka = discriminationkhyate = seeingdharma = property, visible form, experiential substancemegha = cloud, rain showers

samdhi = oneness, integrationOne who regards even the most exalted states disinterestedly, discriminating continuously betweenpure awareness and the phenomenal world, enters the final stage of integration,in which nature isseen to be a cloud of irreducible experiential substances.

IV.30 @/=../%tata klea-karma-nivtti

tata = therefore, from these, from thatklea = cause of suffering, corruption, hindrance, affliction, poison

karma = actionnivtti = 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 = thensarva = allvaraa = covering, veil, layermala = imperfectionapetasya = removedjnasya = knowledge, insightnantyt = infinity, the boundlessjeyam = to be knownalpam = 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

tata = therefore, from these, from thatkta = done, accomplishedarthnm = meaning, purpose, approach, object

parima = transformationkrama = sequence, flow, successionsampti = terminationgunm = fundamental qualities of nature

Then the seamless flow of reality, its transformations colored by the fundamental qualities, begins tobreak down, fulfilling the true mission of consciousness.

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

kaa = moment

pratiyog = correspondingparima = transformationapara = otheranta = endnirgrhya = graspablekrama = sequence, flow, succession

One can see that the flow is actually a series of discrete events, each corresponding to the merestinstant of time, in which one form becomes another.


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IV.34 OE@== = ./... ... .../oe .. //#//pururtha-nyn gunm pratiprasava kivalya svarpa-pratih v citi-akter it

purua = pure awarenessartha = meaning, purpose, approach, objectnyn = emptygunm = fundamental qualities of natureprati = with regard to, toward, reversingprasava = flow, motion, creation, inceptionkivalya = emancipation, isolation of pure awarenesssva = ownrpa = formpratih = foundationv = orciti = pure seeingakte = poweriti = thats all, finis

Freedom is at hand when the fundamental qualities of nature, each of their transformations witnessedat 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-Stra appears below. To make this glossarymore accessible toreaders unfamiliar with Sanskrit, terms have been transliterated to the Roman alphabet, rather thanappearing in devangar script, and compiled in Roman alphabetical order. In many cases they have alsobeen presented with the grammatical endings used by Patajali, as well as their root forms, which areoften a different part of speech and may have a somewhat different meaning. Parentheses indicate whereeach Sanskrit term can be found in the Yoga-Stra. To sound out Sanskrit words correctly, see theSanskrit Pronunciation Guide on page 3; to compare to Sanskrit rendered in devangar script, seeaccompanying link, Sanskrit Alphabet (PDF).

a = extending tobhsa = 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.54; III.1,9,11,12,19,35,39; IV.4,5,15,16

,17,18,21,23,26)darana = vision, perspective, systematic view, philosophy (I.30; II.6,41; III.33)darina = one who sees (IV.25)daurmanasya = depression (I.31)dea = place (II.31,50; III.1,54; IV.9)devat = deity (II.44)


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dhra = concentration (II.29,53; III.1)dharma = property, visible form, constituent substance (III.13,14,46; IV.12,29)dharm = substrate, substance (III.14)dhruve = polestar (III.29)dhynt = meditative absorption (I.39; II.11,29; III.2; IV.6)dpti = radiance (II.28)drgha = long (I.14; II.50)divya = divine (III.42)doa = imperfection, flaw (III.51)dra = seer, witness, pure awareness (II.17,20; IV.23)dra, drau = seer, witness, pure awareness (I.3; II.20)dha = firmly (I.14)dg = witness, see-er (II.6)di = seeing (II.20,25)da = seen, perceptible (I.15; II.12)dya, dyayo, dye = what is seen (II.17,18,21; IV.21,23)dyatvt = seen-ness (IV.19)dukha = distress, pain, suffering (I.31,33; II.5,8,15,16,34)dvandva = play of opposites, dualities (II.48)dvea = aversion (II.3,8)ejayatva = trembling (I.31)eka = one (I.32; II.6,41; IV.5,9,16,20)ekgratayo, ekgrya = one-pointedness, focus (II.41; III.11,12)

ekatra = in one, as one (III.4)ekatvt = oneness (IV.14)em = of these (IV.11,28)etaya = by this (I.44)ete = these (II.31)etena = by this (III.13)eva = thus (I.44,46; II.15,21; III.3; IV.8)gamanam = travel (III.43)gati = flow (II.49; III.29)grahaa = grasping, perceiving (I.41; III.48)graht = one who grasps, perceiver (I.41)grhya = to be received, perceived (III.21)grhyeu = grasped, object of perception (I.41)

gua = fundamental quality of nature (I.16; II.15,19; IV.13,32,34)guru = teacher, mentor (I.26)hna = cessation (II.25,26; IV.28)hasti = elephant (III.26)hetu = cause, reason (II.17,23,24; III.15; IV.11)hetutvt = causality (II.14)hey = overcome, overwhelmed (II.10,11,16,17)hims = harming (II.34)hlda = delight (II.14)hdaye = heart (III.35)indriya = sensory apparatus (II.18,41,43,54,55; III.13,48)ia = desired (II.44)vara = divine ideal of pure awareness (I.23,24; II.1,32,45)

itaratra = otherwise (I.4)itarem = others (I.20; IV.7)


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itaretara = one another (III.17)iti = thus, thats all (II.34; III.55,56; IV.34)iva = like, thus, as it were (I.41,43; II.6,54; III.3)ja = born of (I.50; III.53,55; IV.1)jala = water (III.40)

jam = born (III.54,56; IV.6)janma = birth (II.12,39; IV.1)japa = repetition, intonation (I.28)jti = birth, rank (II.13,31; III.18,54; IV.2,9)javitvam = quickness (III.49)jaya = mastery (II.41; III.5,40,41,45,48,49)jyante = occur, are produced (III.37)jatva = knowing (I.25)jna = knowledge, insight (I.8,9,38,42; II.28; III.16,17,18,19,23,26,27,28,29,36,53,55; IV.31)jta = known (IV.17,18)jttva = omniscience (III.50)jeyam= to be known (IV.31)jugups = disinclination, detachment (II.40)jvalanam = radiance (III.41)jyotii = light (III.33)

jyotimat = luminous (I.36)kaivalyam = emancipation, isolation of pure awareness (II.25; III.51,56; IV.26,34)kla = time (I.14; II.31,50; IV.9)klena = by time, temporally (I.26)kaaka = thorn (III.40)kaha = throat (III.31)karat = making, observing (III.18)karaa = cause, making, perception (II.2; III.39,40)krita = caused to be done, instigated (II.34)kritvt = activity (IV.24)karma = action (I.24; II.12; III.23; IV.7,30)karu = compassion (I.33)

kathant = understanding why (II.39)kya = body (II.43; III.21,30,43,46,47)khyte, khyti = seeing (I.16; II.5,26,28 ; III.51; IV.29)ki = what (IV.16)klea = cause of suffering, corruption, hindrance, affliction, poison (I.24; II.2,3,12,13; IV.30)kleavat = like the causes of suffering (IV.28)klia = hurtful (I.5)krama = sequence, flow, succession (III.15,53; IV.32,33)kriy = action (II.1,36; II.18)krodha = anger (II.34)kta = done, accomplished (II.22; IV.32)kaa = moment (II.9,52; IV.33)

kaya = disappearance (II.43; III.11,45kaye, kayt = dwindling, decreasing (II.28, 43; III.52)ketram = field (II.4)ketrikavat = like a farmer (IV.3)ka = dwindled, decreased (I.41)kyate = disappears (II.52)kut = hunger (III.31)


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kpe = pit, well, cavity (III.31)krma = tortoise (III.32)lbha = acquired (II.38,42)laghu = light (III.43)lakaa = characteristic, time factors (III.13,54)lvaya = grace (III.46)laynm = clasped, merged (I.19)liga = mark, characteristic (II.19)lobha = greed (II.34)madhya = moderate (I.22; II.34)mah = great (II.31; III.45)mahattva = greatness, magnitude (I.40)maitr = friendliness (I.33; III.24)mala = imperfection (IV.31)mana, manasa = mind (I.35; II.53)mae = jewel (I.41)mantra = intonation (IV.1)mtra = only (I.43; II.20; III.3,50; IV.4)megha = cloud, rain showers (IV.29)mithy = false (I.8)moha = delusion (II.34)mdu = mild (I.22; II.34)mudita = delight (I.33)

mla = root (II.12,13)mrdha = head, crown (III.33)na = not (III.20; IV.16,19)nbhi = navel (III.30)ny = channel, duct (III.32)nairantarya = continuously, uninterruptedly (I.14)naam = ceased (II.22)nibandhan = holds (I.35)nidr = sleep (I.6,10,38)nimittam = proximate cause (IV.3)nimna = bent, inclined toward (IV.26)niratiaya = incomparable, unsurpassed (I.25)nirbhs = shining (I.43; III.3)

nirbja = seedless (I.51; III.8)nirgrhya = graspable (IV.33)nirma = forming, creating (IV.4)nirodha = stilling, cessation, restriction (I.2,12,51; III.9)nirupakrama = slow to manifest (III.23)nirvicr = not reflecting (I.44,47)nirvitark = beyond thought (I.43)nitya = permanent (II.5)nityatvt = perpetuity, eternity (IV.10)nivtti = cessation (III.31; IV.30)niyama = internal discipline (II.29,32)nyst = setting down, focusing (III.26)pacatayya = fivefold (I.5)

paka = mud (III.40)panth = path (IV.15)


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para, parai = other (II.40; III.19,37,40; IV.24)param = ultimate, highest, purest (I.40; II.55)parida = observed, measured, scrutinized (II.50)parima = transformation (II.15; III.9,11,12,13,15,16; IV.2,14,32,33)pariuddhau = wiping clean, purification (I.43)paritpa = anguish (II.14)parvi = level, state (II.19)paryavasnam = ending, terminating (I.45)phal = fruit (II.14,34,36; IV.11)pips = thirst (III.31)prabho = superior (IV.18)pracra = movement, passage (III.39)pracchardana = exhalation, expulsion (I.34)pradhna = foundation, matrix (III.49)prdur = outside (III.9,47)prg = before (IV.26)praj = wisdom (I.20,48,49; II.27; III.5)praka = brightness (II.18,52; III.21,44)prakti = nature, phenomenal world (I.19; IV.2,3)pramda = carelessness (I.30)prama = right perception (I.6,7)prasya = breath, life force (I.34)praava = the syllable pronounced om (I.27)

pryma = breath regulation (II.29,49)praidhnt = surrender, dedication (I.23; II.1,32,45)prnta = last (II.27)prasda, prasdanam = calming, tranquilizing, clarification (I.33,47)prasakhyne = elevation, summit (IV.29)prasagt = inclination, recurrence (III.52)pranta = tranquil (III.10)prasava = flow, motion, creation, inception (II.10; IV.34)prasupta = dormant (II.4)pravs = exhalation (I.31; II.49)prati = with regard to, toward, reversing (II.22)pratibandh = prevents, obstructs (I.50)prtibht = spontaneous illumination (III.34,37)

pratipaka = opposite (II.33,34)pratipatti = understanding (III.54)pratiedha = subdue, ward off (I.32)pratih = foundation (IV.34)pratiham, pratihy = based on, grounded in (I.8; II.35; IV.34)pratiyog = corresponding (IV.33)pratyhra = withdrawal of the senses (II.29,54)pratyak = inward (I.29)pratyaka = percept, sensory input (I.7)pratyaya = perception, thought, intention, representation (I.10,18,19; II.20; III.2,12,17,19,36; IV.27)pravibhga = distinction (III.17)pravtti = arising of activity (I.35; III.26; IV.5)

prayatna = effort (II.47)prayojaka = causing (IV.5)puna = again (III.12,52)


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puya = good, virtuous (I.33; II.14)purua = pure awareness (I.16,24; III.36,50,56; IV.18,34)prva, prvebhya = earlier (I.18,26; III.7,18)prvaka = preceded by (I.20; II.34)rga = wanting, desire, passion, attachment (I.37; II.3,7)rasa = taste (II.9)ratna = jewel (II.37)tam = truth (I.48)rha = rooted (II.9)rupa = form (I.8,17; II.23,54; III.3,21,47; IV.34)rpata = in form (IV.12)rpatvt = essential form (IV.9)ruta = language, sound (III.17)sa = this, that (I.14,26)abda = verbal, linguistic (I.9,42; III.17)sabja = with seed (I.46)sad = always (IV.18)

sadhana = path to realization (II.heading)sdhraatvt = common experience (II.22)sahabhuva = accompanying (I.31)aithilya = relaxation (II.47; III.40)

skt = direct, through the eye (III.18)akte, aktyo = power (II.6,23; IV.21,34)slambana = with support (III.20)samdhi = oneness, integration (I.20,46,51; II.2,29,45; III.3,11,38; IV.1,29)samna = energy flow through the solar plexus (III.41)sampatti = coalescence, unified contemplation (I.41,42; II.47; III.43)sampti = termination (IV.32)samaya = circumstance (II.31; IV.20)sambandha = relationship (III.42,43)sambodha = insight (II.39)sahananatvni = durability, firmness (III.47)sahatya = compound (IV.24)saj = comprehension (I.15)

skhya = one of the six perspectives, or daranas, of Indian thoughtsampat = perfection (III.46,47)samprajta = cognitive (I.17)samprayoga = contact (II.44)saskara = latent impressions (I.18,50; II.15; III.9,10,18; IV.9,27)savedant = sensitivity (III.39; IV.22)samvegnm = intense, vehement (I.21)samvit = understanding (III.35)sayama = constraint, perfect discipline (III.4,16,17,21,22,27,36,42,43,45,48,53)smye = equality (III.56; IV.15)sayoga = coupling, union, association, mingling (II.17,23,25)saga = contact, attachment (III.52)saghtatvt = connectedness (IV.11)

sakara = confusion, mixing up (III.17; IV.21)sakhybhi = number (II.50)sakr = intermingled (I.42)sannidhau = presence (II.35)


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sanaya = doubt (I.30)nta = quiescent, subsided (III.12,14)santoa = c

1-5yogasutrassanskrit

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