Patanjali's Yoga Darshan

Chapter 1: Samadhi Pada

Sutra 1: अथ योगानुशासनम् ॥ १ ॥

* अथ (Atha): Now

* योगानुशासनम् (Yogānuśāsanam): The traditional science of Yoga (is being presented)

Explanation: In this sutra, the great sage Patanjali uses the word 'Anushasanam'
(discipline/instruction that follows a tradition) with 'Yoga' to show that the teaching of Yoga
is timeless and has been passed down through generations. With the word 'Atha' (now), he
makes a vow to begin this teaching, indicating that the practice of Yoga is a duty to be
undertaken.

Sutra 2: योगश्चित्तवृश्चत्तननरोधः ॥ २ ॥

* योगः (Yogaḥ): Yoga is

* चित्तवृश्चत्तननरोधः (citta-vṛtti-nirodhaḥ): The cessation (nirodhaḥ) of the fluctuations (vṛtti) of

the mind (citta)

Explanation: This text primarily defines 'Yoga' as the cessation of the mind's fluctuations.

Sutra 3: तदा द्रष्ु ः स्वरूपेऽवस्थानम् ॥ ३ ॥

* तदा (Tadā): Then, at that time

* द्रष्ु ः (Draṣṭuḥ): The Seer's

* स्वरूपे (Svarūpe): In its own true nature

* अवस्थानम् (Avasthānam): Abiding, establishment

Explanation: When the fluctuations of the mind cease, the Seer (the Self or Soul) becomes
established in its own true nature. In other words, it attains the state of Kaivalya (absolute
freedom) (Yoga Sutra 4.34).
Sutra 4: वृश्चत्तसारूप्यममतरत्र ॥ ४ ॥

* इतरत्र (Itaratra): At other times

* वृश्चत्तसारूप्यम् (Vṛtti-sārūpyam): There is identification with the fluctuations

Explanation: Until the fluctuations of the mind are stopped through the practice of Yoga,
the Seer identifies with the activities of its mind, believing them to be its own nature. It does
not know its real form. Therefore, Yoga, as the cessation of these fluctuations, is essential.

Sutra 5: वृत्तयः पञ्ितय्यः क्लिष्ाक्लिष्ाः ॥ ५ ॥

* वृत्तयः (Vṛttayaḥ): The fluctuations

* पञ्ितय्यः (Pañcatayyaḥ): Are of five types

* क्लिष्ाक्लिष्ाः (Kliṣṭākliṣṭāḥ): They are painful (klishta) or not painful (aklishta)

Explanation: The fluctuations of the mind are of five kinds, as will be described. Each of
these can be of two types:

* Klishta (Painful/Afflicted): These are fluctuations that strengthen afflictions like ignorance
and create obstacles in the path of Yoga.

* Aklishta (Not Painful/Unafflicted): These are fluctuations that help to weaken the
afflictions and are supportive of Yoga practice.

A practitioner should understand this secret well: first, use the Aklishta (non-painful)
fluctuations to remove the Klishta (painful) ones. Then, by ceasing even the Aklishta
fluctuations, one can perfect Yoga.

Sutra 6: प्रमाणनवपयययनवकल्पननद्रास्मृतयः ॥ ६ ॥

* प्रमाण (Pramāṇa): Right knowledge

* नवपययय (Viparyaya): Wrong knowledge

* नवकल्प (Vikalpa): Imagination or fantasy

* ननद्रा (Nidrā): Deep sleep

* स्मृतयः (Smṛtayaḥ): Memory

Explanation: The five types of fluctuations are (1) Right Knowledge, (2) Wrong Knowledge,
(3) Imagination, (4) Deep Sleep, and (5) Memory. The author himself explains these in the
following sutras, so they are not detailed here.

Sutra 7: प्रत्यक्षानुमानागमाः प्रमाणानन ॥ ७ ॥

* प्रत्यक्ष (Pratyakṣa): Direct perception

* अनुमान (Anumāna): Inference

* आगमाः (Āgamāḥ): Testimony or scriptures

* प्रमाणानन (Pramāṇāni): Are the types of right knowledge

Explanation: The fluctuation of 'Right Knowledge' is of three types. They should be

understood as follows:

* Direct Perception (Pratyaksha): This is the clear and doubtless knowledge that arises
from the direct, uninterrupted contact of the senses and mind with an object. This type of
knowledge is Aklishta (non-painful) when it leads to dispassion towards worldly objects by
revealing their temporary nature and inherent suffering (Yoga Sutra 2.15). It is Klishta
(painful) when it makes worldly objects seem permanent and pleasurable, increasing
attachment to them.

* Inference (Anumana): This is the knowledge of an unseen object derived through logic
based on a directly perceived sign. For example, knowing there is a fire by seeing smoke, or
knowing it rained far away by seeing a flood in the river. This is Aklishta when it leads to
dispassion by revealing the impermanence of things, and Klishta when it does the opposite.

* Testimony (Agama): The words of the Vedas, scriptures, and realized souls (Apta) are
called 'Agama'. Knowledge of things that cannot be perceived directly or inferred is gained
through these testimonies. This is Aklishta when it inspires dispassion and enthusiasm for
Yoga. It is Klishta when it leads to attachment, such as hearing praise of heavenly
pleasures and becoming attached to the rituals that lead to them.

Sutra 8: नवपयययो ममथ्याज्ञानमतद्रूपप्रनतष्ठम् ॥ ८ ॥

* नवपयययः (Viparyayaḥ): Wrong knowledge is

* ममथ्याज्ञानम् (mithyā-jñānam): False knowledge

* अतद्रूपप्रनतष्ठम् (atad-rūpa-pratiṣṭham): Not established in the real form of that thing

Explanation: Misunderstanding the true nature of an object and perceiving it as something

else is 'Viparyaya' or wrong knowledge. For example, seeing silver in a seashell. This
fluctuation is also Aklishta if it generates dispassion and enthusiasm for Yoga, otherwise it
is Klishta. Some consider Viparyaya and Avidya (ignorance) to be the same, but this does
not seem logical. Viparyaya can be removed by Pramana (right knowledge), but Avidya is
only destroyed by the highest state of Yoga (Asamprajnata Samadhi) where even Pramana
ceases to exist.

Sutra 9: शब्दज्ञानानुपाती वस्तुशून्यो नवकल्पः ॥९॥

* नवकल्पः (Vikalpaḥ): Imagination is

* शब्दज्ञानानुपाती (śabda-jñāna-anupātī): That which follows from the knowledge of words

* वस्तुशून्यः (vastu-śūnyaḥ): But is devoid of any real object

Explanation: The mental fluctuation that creates a concept of a non-existent thing based
only on words is 'Vikalpa' or imagination. This is also Aklishta if it helps increase dispassion
and enthusiasm for Yoga, and Klishta otherwise. The difference between Viparyaya and
Vikalpa is that in Viparyaya, a real object is mistaken for something else, whereas in
Vikalpa, an idea is created about something that does not exist at all, based only on words.

Sutra 10: अभावप्रत्ययािम्बना वृश्चत्तर्निद्रा ।। १० ।।

* ननद्रा (Nidrā): Sleep is

* वृश्चत्तः (vṛttiḥ): The fluctuation

* अभावप्रत्ययािम्बना (abhāva-pratyaya-ālambanā): Which is supported by the cognition of

nothingness

Explanation: The mental state where there is no awareness of any object, but only an
awareness of the absence of knowledge, is the fluctuation called 'Nidra' or deep sleep.
Sleep is considered a specific mental fluctuation because upon waking, a person
remembers, "I slept so soundly, I knew nothing." This memory proves that sleep is an
experience, and therefore a vritti. The sleep that leaves the mind and senses filled with
purity (sattva) upon waking is Aklishta. The sleep that leads to laziness and attachment to
the pleasure of rest is Klishta.

Sutra 11: अनुभूतनवषयासम्प्रमोषः स्मृनतः ॥ ११ ॥

* स्मृनतः (Smṛtiḥ): Memory is

* अनुभूतनवषयासम्प्रमोषः (anubhūta-viṣaya-asaṁpramoṣaḥ): The not-letting-go of an

experienced object

Explanation: The impressions (samskaras) of experienced objects from the other four
fluctuations (right knowledge, wrong knowledge, imagination, and sleep) are stored in the
mind. When these impressions are re-awakened by some trigger, it is called 'Smriti' or
memory. Memory that inspires dispassion and aids in Yoga is Aklishta, and memory that
increases attachments and aversions is Klishta.

Sutra 12: अभ्यासवैराग्याभ्याां तमिरोधः ॥ १२ ॥

* अभ्यासवैराग्याभ्याम् (Abhyāsa-vairāgyābhyāṁ): Through practice and dispassion

* तमिरोधः (tan-nirodhaḥ): Is their cessation

Explanation: The complete cessation of the mind's fluctuations is achieved through two
means: Practice (Abhyasa) and Dispassion (Vairagya). The flow of the mind is naturally
drawn towards worldly pleasures due to past impressions. Vairagya is the means to stop
that outward flow, and Abhyasa is the means to direct it towards the path of liberation.

Sutra 13: तत्र क्स्थतौ यत्नोऽभ्यासः ॥ १३ ॥

* तत्र (Tatra): Of these two

* अभ्यासः (abhyāsaḥ): Practice is

* क्स्थतौ (sthitau): For stability

* यत्नः (yatnaḥ): The effort

Explanation: 'Abhyasa' is the repeated effort to keep the mind, which is naturally restless,
stable and fixed on a single object of focus.

Sutra 14: स तु दीर्यकािनैरन्तययसत्काराऽऽसेनवतो दृढभूममः ॥ १४ ॥

* सः तु (Saḥ tu): But that practice

* दृढभूममः (dṛḍha-bhūmiḥ): Becomes firmly grounded

* दीर्यकािनैरन्तययसत्काराऽऽसेनवतः (dīrghakāla-nairantarya-satkāra-āsevitaḥ): When attended to

for a long time, without interruption, and with devotion.

Explanation: To make one's practice firm, one should never get discouraged. One must
have firm faith that practice is never wasted. One should practice for a long time,
continuously without any gaps, and with an attitude of great respect and love, treating it as
the very foundation of one's life. Practice done in this way becomes strong and unshakable.

Sutra 15: दृष्ानुश्रनवकनवषयनवतृष्णस्य वशीकारसांज्ञा वैराग्यम् ॥ १५ ॥

* वैराग्यम् (Vairāgyam): Dispassion is

* वशीकारसांज्ञा (vaśīkāra-saṁjñā): The state of complete mastery

* दृष्ानुश्रनवकनवषयनवतृष्णस्य (dṛṣṭa-anuśravika-viṣaya-vitṛṣṇasya): Over the craving for objects

seen or heard of

Explanation: 'Drishta' refers to all the pleasures of this world experienced through the
senses. 'Anushravika' refers to pleasures that are not directly perceived but are heard about
from scriptures or others, such as heavenly enjoyments. When the mind becomes
completely free from thirst for both these types of pleasures, and the desire to attain them
is completely extinguished, that state of mastery over the mind's desires is called 'Apara-
Vairagya' (lower dispassion).

Sutra 16: तत्परां पुरुषख्यातेगुयणवैतृष््यम् ॥ १६ ॥

* तत् परम् (Tat param): That is the higher (dispassion)

* पुरुषख्यातेः (puruṣa-khyāteḥ): Resulting from the knowledge of the Purusha (the Self)
* गुणवैतृष््यम् (guṇa-vaitṛṣṇyam): Which is the complete freedom from craving for the Gunas
(the constituents of nature)

Explanation: After the lower dispassion is achieved, the mind flows steadily towards its
goal. Then, as samadhi matures, the discriminative knowledge between Prakriti (nature)
and Purusha (the Self) arises. Due to this knowledge, the practitioner loses even the
slightest trace of craving for the three Gunas and all their manifestations. This state of
being completely desireless is called 'Para-Vairagya' (higher dispassion).

Sutra 17: नवतकयनविारानन्दास्स्मतानुगमात्सम्प्रज्ञातः ॥ १७ ॥

* सम्प्रज्ञातः (Saṁprajñātaḥ): Samprajnata Yoga (cognitive samadhi) is

* नवतकयनविारानन्दास्स्मतानुगमात् (vitarka-vicāra-ānanda-asmitā-anugamāt): Accompanied by

reasoning (vitarka), reflection (vicāra), bliss (ānanda), and I-am-ness (asmitā)

Explanation: Samprajnata Yoga is a state of deep absorption that still has an object of
focus. It progresses through four stages:

* Savitarka: Samadhi on a gross object, where the word, its meaning, and the knowledge of
it are still mixed.

* Savichara: Samadhi on a subtle object (like the tanmatras), where the word, meaning,
and knowledge are still mixed.

* Ananda: A state where reflection subsides, but an experience of bliss and ego remains.

* Asmita: A state where even the feeling of bliss fades, and only a sense of "I-am-ness"
remains.

Sutra 18: नवरामप्रत्ययाभ्यासपूवयः सांस्कारशेषोऽन्यः ॥ १८ ॥

* अन्यः (Anyaḥ): The other (samadhi)

* नवरामप्रत्ययाभ्यासपूवयः (virāma-pratyaya-abhyāsa-pūrvaḥ): Is preceded by the practice of the

cessation of all mental activity

* सांस्कारशेषः (saṁskāra-śeṣaḥ): And in which only latent impressions remain

Explanation: When the practitioner attains the highest dispassion (Para-Vairagya), the mind
naturally stops going towards worldly objects. It becomes still. The practice of focusing on
this stillness is 'virama-pratyaya'. When even the practice of maintaining this stillness
stops, all mental fluctuations cease completely. Only the impressions of that final still
state remain in the mind. This state is called Asamprajnata Yoga or Nirbija Samadhi
(seedless samadhi), which leads to Kaivalya (absolute liberation).

Sutra 19: भवप्रत्ययो नवदे हप्रकृनतियानाम् ॥ १९ ॥

* नवदे हप्रकृनतियानाम् (Videha-prakṛti-layānām): For the Videhas (bodiless ones) and

Prakritilayas (those merged in nature)

* भवप्रत्ययः (bhava-pratyayaḥ): It (this samadhi) is caused by birth

Explanation: Some yogis in their previous lives had already reached advanced states—the
'Videha' (bodiless consciousness) state or the 'Prakritilaya' (merged in primal nature)
state—but died before attaining final liberation. When such yogis are reborn, due to the
powerful impressions from their past practice, they attain this high state of samadhi
naturally, without needing to go through all the steps again. Their samadhi is 'bhava-
pratyaya', meaning it is caused by their very birth, not by new effort.

Sutra 20: श्रद्धावीययस्मृनतसमामधप्रज्ञापूवयक इतरेषाम् ।। २० ।।

* इतरेषाम् (Itareṣām): For others

* श्रद्धावीययस्मृनतसमामधप्रज्ञापूवयकः (śraddhā-vīrya-smṛti-samādhi-prajñā-pūrvakaḥ): It is preceded

by faith, energy, memory, concentration, and wisdom.

Explanation: For other practitioners, the path to this samadhi is a sequence:

* Shraddha (Faith): A deep, unwavering conviction in the path and the goal.

* Virya (Energy): The strength and enthusiasm of the mind, senses, and body to pursue the
practice.

* Smriti (Memory/Mindfulness): Constant remembrance of the path and the goal, keeping
the mind focused.

* Samadhi: The state of deep concentration where the mind becomes absorbed.
 * Prajna (Wisdom): The highest intuitive wisdom that arises from samadhi, which sees
reality as it is. This wisdom leads to the highest dispassion and finally to Nirbija Samadhi.

Sutra 21: तीव्रसांवेगानामासिः ॥ २१ ॥

* तीव्रसांवेगानाम् (Tīvra-saṁvegānām): For those whose practice is intense

* आसिः (āsannaḥ): The goal is near

Explanation: For those yogis whose practice (of अभ्यास and वैराग्य) is performed with great
speed and intensity, and who overcome all obstacles with determination, success is
achieved quickly.

Sutra 22: मृदुमध्यामधमात्रत्वात्ततोऽनप नवशेषः ॥ २२ ॥

* ततः अनप (Tataḥ api): Even among them

* नवशेषः (viśeṣaḥ): There is a difference

* मृदुमध्यामधमात्रत्वात् (mṛdu-madhya-adhimātratvāt): Due to the practice being mild, medium,

or supreme

Explanation: Even among those who practice intensely, the time taken to achieve success
varies. This depends on whether their intensity is mild, medium, or of the highest degree.
This degree is determined not just by the outer effort but by the inner qualities like faith,
clarity of wisdom, and depth of feeling. One whose faith and wisdom are extremely
advanced will have a practice of the highest degree ('adhimatra') and will reach the goal the
fastest.

Sutra 23: ईश्वरप्रश्चणधानाद्वा ॥ २३ ॥

* वा (Vā): Or

* ईश्वरप्रश्चणधानात् (Īśvara-praṇidhānāt): Through devotion and surrender to God

Explanation: Besides the path of practice and dispassion, there is another, more
accessible way to attain Nirbija Samadhi quickly: through devotion and complete
surrender to Ishvara (God). Ishvara is all-powerful and, being pleased with His devoted
disciple, can grant anything, including liberation (Gita 4.11).
Sutra 24: लिेशकमयनवपाकाशयैरपरामृष्ः पुरुषनवशेष ईश्वरः ॥ २४ ॥

* ईश्वरः (Īśvaraḥ): Ishvara is

* पुरुषनवशेषः (puruṣa-viśeṣaḥ): A special Purusha (Consciousness)

* अपरामृष्ः (aparāmṛṣṭaḥ): Who is untouched

* लिेशकमयनवपाकाशयैः (kleśa-karma-vipāka-āśayaiḥ): By afflictions, karma, the fruits of

karma, and the storehouse of impressions.

Explanation: Ishvara is a unique, supreme Consciousness. Unlike all other beings (even
liberated ones, who were once bound), Ishvara has never been, is not, and never will be
touched by:

* Kleshas: The five afflictions (ignorance, egoism, attachment, aversion, fear of death).

* Karma: Actions (good, bad, mixed, or neutral).

* Vipaka: The fruits or results of karma.

* Ashaya: The reservoir of karmic impressions.

The use of the term 'purusha-vishesha' (special consciousness) is to show that Ishvara is
distinct even from liberated souls.

Sutra 25: तत्र ननरनतशयां सवयज्ञबीजम् ॥ २५ ॥

* तत्र (Tatra): In Him

* सवयज्ञबीजम् (sarvajña-bījam): The seed of omniscience

* ननरनतशयां (niratiśayam): Is unsurpassed

Explanation: In Ishvara, knowledge exists in its absolute, ultimate form. There is no

knowledge greater than His. He is the pinnacle of knowledge. In the same way, He is also
the ultimate pinnacle of righteousness, dispassion, glory, and power.

Sutra 26: पूवेषामनप गुरुः कािेनानवच्छे दात् ॥ २६ ॥

* सः (Saḥ): He is
* गुरुः (guruḥ): The teacher

* पूवेषाम् अनप (pūrveṣām api): Even of the ancient teachers

* कािेनानवच्छे दात् (kālena-anavacchedāt): Because He is not limited by time

Explanation: Even the first teacher of a creation cycle, Brahma, is limited by time. But
Ishvara is beginningless and the origin of all. He is completely beyond the boundaries of
time; time has no hold on Him. Therefore, He is the ultimate Guru, the teacher of all
ancient teachers.

Sutra 27: तस्य वािकः प्रणवः ॥ २७ ॥

* तस्य (Tasya): His

* वािकः (vācakaḥ): Designator (name)

* प्रणवः (praṇavaḥ): Is Pranava (the syllable OM)

Explanation: The relationship between a name and the one who is named is timeless and
profound. That is why chanting a name (Japa) is highly glorified in the scriptures. The
syllable 'OM' is the primary, Vedic name for God. From this, the significance of chanting
other names of God, like Rama or Krishna, should also be understood.

Sutra 28: तज्जपस्तदथयभावनम् ॥ २८ ॥

* तज्जपः (Taj-japaḥ): Its repetition

* तदथयभावनम् (tad-artha-bhāvanam): And meditating on its meaning

Explanation: The practitioner should repeat the name of God (Japa) while simultaneously
contemplating His nature (the meaning of the name). This is what is meant by Ishvara-
pranidhana (devotion or surrender to God). Although there are many forms of devotion,
Japa and meditation are primary, which is why the author highlights them here.

Sutra 29: ततः प्रत्यलिेतनामधगमोऽप्यन्तरायाभावि ॥ २९ ॥

* ततः (Tataḥ): From that [practice]

* प्रत्यलिेतनामधगमः (pratyak-cetana-adhigamaḥ): Comes the realization of the inner
consciousness

* अनप अन्तरायाभावः ि (api antarāya-abhāvaḥ ca): And also the removal of obstacles

Explanation: Through this practice of devotion to God, all obstacles on the path of Yoga
(which are detailed in the next sutras) are automatically destroyed. Furthermore, the true
nature of the inner Self (the Seer) is realized, and the state of Kaivalya is attained.
Therefore, this is a very accessible path to Nirbija Samadhi.

Sutra 30: व्यामधस्त्यानसांशयप्रमादािस्यानवरनतभ्रान्न्तदशयनािब्धभूममकत्वानवक्स्थतत्वानन चित्तनवक्षेपास्तेऽन्तरायाः

॥ ३० ॥

The nine obstacles (antarayas), which are distractions (chitta-vikshepas) for the mind, are:

* व्यामध (Vyādhi): Sickness or disease in the body or mind.

* स्त्यान (Styāna): Dullness or lack of mental disposition for work.

* सांशय (Saṁśaya): Doubt about one's ability or the fruits of the practice.

* प्रमाद (Pramāda): Carelessness or negligence in performing the practices.

* आिस्य (Ālasya): Laziness or heaviness in the body and mind.

* अनवरनत (Avirati): Lack of non-attachment; craving for sense objects.

* भ्रान्न्तदशयन (Bhrānti-darśana): False perception or delusion about the practice.

* अिब्धभूममकत्व (Alabdha-bhūmikatva): Failure to attain a yogic state or milestone.

* अनवक्स्थतत्व (Anavasthitatva): Inability to stay in an attained state; instability.

Sutra 31: दुःखदौमयनस्याङ्गमेजयत्वश्वासप्रश्वासा नवक्षेपसहभुवः ॥ ३१ ॥

These are the companions of the distractions:

* दुःख (Duḥkha): Pain or suffering (physical, mental, or external).

* दौमयनस्य (Daurmanasya): Despair or mental agony due to unfulfilled desires.

* अङ्गमेजयत्व (Aṅgamejayatva): Trembling or unsteadiness of the body.

* श्वास (Śvāsa): Disturbed inhalation.

* प्रश्वास (Praśvāsa): Disturbed exhalation.

Explanation: These five symptoms arise along with the nine main obstacles. They occur in a
distracted mind, not a focused one.

Sutra 32: तत्प्रनतषेधाथयमेकतत्त्वाभ्यासः ॥ ३२ ॥

* तत्प्रनतषेधाथयम् (Tat-pratiṣedha-artham): To prevent them

* एकतत्त्वाभ्यासः (eka-tattva-abhyāsaḥ): One should practice on a single principle

Explanation: While devotion to God removes these obstacles, another method is the
practice of focusing the mind repeatedly on a single object or truth. This practice builds
concentration (ekagrata) and thereby destroys the obstacles.

Sutra 33: मैत्रीकरुणामुददतोपेक्षाणाां सुखदुःखपु्यापु्यनवषयाणाां भावनातश्चित्तप्रसादनम् ॥ ३३ ॥

* चित्तप्रसादनम् (Citta-prasādanam): The mind becomes clear and peaceful

* भावनातः (bhāvanātaḥ): By cultivating the attitudes of

* मैत्री (maitrī): Friendliness towards the happy

* करुणा (karuṇā): Compassion for the unhappy

* मुददता (muditā): Joy for the virtuous

* उपेक्षाणाम् (upekṣāṇām): And indifference towards the wicked

Explanation: By cultivating friendliness toward those who are happy, compassion for those
who are suffering, joy for those who are virtuous, and neutrality toward those who are non-
virtuous, the impurities of the mind such as attachment, aversion, jealousy, and anger are
destroyed, and the mind becomes pure and serene.

Sutra 34: प्रच्छदय ननवधारणाभ्याां वा प्राणस्य ॥ ३४ ॥

* वा (Vā): Or [the mind becomes calm]

* प्रच्छदय ननवधारणाभ्याम् (pracchardana-vidhāraṇābhyāṁ): By the exhalation and retention

* प्राणस्य (prāṇasya): Of the breath

Explanation: Alternatively, the practice of repeatedly breathing out and then holding the
breath out as long as is comfortable also purifies the mind. This practice also cleanses the
subtle energy channels (nadis) of the body.

Sutra 35: नवषयवती वा प्रवृश्चत्तरुत्पिा मनसः क्स्थनतननबन्धनी ।॥ ३५ ॥

* वा (Vā): Or [stability is gained when]

* नवषयवती प्रवृश्चत्तः (viṣayavatī pravṛttiḥ): A higher sensory perception

* उत्पिा (utpannā): Arises

* मनसः क्स्थनतननबन्धनी (manasaḥ sthiti-nibandhanī): And it binds the mind to steadiness

Explanation: As a yogi practices, divine sensory experiences (like celestial smells, sounds,
etc.) can arise. Experiencing these higher senses strengthens the yogi's faith and
enthusiasm for the path, which in turn helps to make the mind stable in its main practice of
self-contemplation.

Sutra 36: नवशोका वा ज्योनतष्मती ।। ३६ ।।

* वा (Vā): Or [by focusing on]

* नवशोका (viśokā): A sorrowless

* ज्योनतष्मती (jyotiṣmatī): And effulgent (light) [state]

Explanation: As practice deepens, the yogi may experience a sorrowless, luminous inner
light. Meditating on this light also brings stability to the mind.

Sutra 37: वीतरागनवषयां वा चित्तम् ॥ ३७ ॥

* वा (Vā): Or [by contemplating]

* चित्तम् (cittam): The mind

* वीतरागनवषयम् (vīta-rāga-viṣayam): Of one who is free from attachments

Explanation: The mind also becomes stable by taking as its object of meditation the mind
of a great soul who is completely free from attachments and aversions.

Sutra 38: स्वप्नननद्राज्ञानािम्बनां वा ।। ३८ ॥

* वा (Vā): Or [by taking as support]

* स्वप्नननद्राज्ञानािम्बनम् (svapna-nidrā-jñāna-ālambanam): The knowledge from dreams or

deep sleep

Explanation: The mind can also be made steady by focusing on an extraordinary experience
from a dream (like a divine vision). Or, one can focus on the state of deep sleep where there
is only an awareness of the absence of objects, and by meditating on that state of void, the
mind can effortlessly become still.

Sutra 39: यथाश्चभमतध्यानाद्वा ॥ ३९ ॥

* वा (Vā): Or

* यथाश्चभमतध्यानात् (yathā-abhimata-dhyānāt): By meditating on whatever is agreeable

Explanation: If none of the methods mentioned above suit a particular practitioner, they
can make their mind stable by meditating on any object or deity that they have a natural
inclination and love for.

Sutra 40: परमाणुपरममहत्त्वान्तोऽस्य वशीकारः ॥ ४० ॥

* अस्य (Asya): His [the yogi's]

* वशीकारः (vaśīkāraḥ): Mastery extends

* परमाणुपरममहत्त्वान्तः (paramāṇu-parama-mahattva-antaḥ): From the smallest atom to the

infinitely great

Explanation: When, through these practices, the yogi's mind gains the full capability for
stability, he achieves complete mastery over it. At that point, the yogi can instantly fix his
mind on anything he chooses, from the tiniest particle to the vastest object in existence.
This total command over the mind is the sign that it has become perfectly fit for samadhi.
Sutra 41: क्षीणवृत्तरे श्चभजातस्येव मणेर्ग्यहीतृर्ग्हणर्ग्ाह्येषु तत्स्थतदञ्जनता समापश्चत्तः ॥ ४१ ॥

* समापश्चत्तः (Samāpattiḥ): Samapatti (complete absorption) is

* क्षीणवृत्तेः (kṣīṇa-vṛtteḥ): For the mind whose fluctuations have dwindled

* अश्चभजातस्य इव मणेः (abhijātasya iva maṇeḥ): Which is like a transparent crystal

* र्ग्हीतृर्ग्हणर्ग्ाह्येषु (grahītṛ-grahaṇa-grāhyeṣu): The state of being engrossed in the knower, the

instrument of knowing, or the object of knowing

* तत्स्थतदञ्जनता (tat-stha-tad-añjanatā): Taking on the qualities of that upon which it rests

Explanation: When the practitioner's mind, through practice, becomes as pure and
transparent as a clear crystal and its external fluctuations have ceased, it can achieve a
state of complete absorption called Samapatti. In this state, whatever the mind focuses
on—be it the object of perception (grāhya, like the elements), the instrument of perception
(grahaṇa, like the senses), or the perceiver itself (grahītṛ, the Self)—it completely takes on
the form of that object, just as a crystal takes on the color of a flower placed near it. This is
called Samprajnata Samadhi because, in this state, the yogi gains complete and clear
knowledge of the object of meditation, free from any doubt.

Sutra 42: तत्र शब्दाथयज्ञाननवकल्पैः सांकीणाय सनवतकाय समापश्चत्तः ॥ ४२ ॥

* तत्र (Tatra): There [in Samapatti on a gross object]

* सनवतकाय (savitarkā): The Savitarka (argumentative) state is

* सांकीणाय (saṁkīrṇā): A mixture

* शब्दाथयज्ञाननवकल्पैः (śabda-artha-jñāna-vikalpaiḥ): Of the word, its meaning, and the

knowledge of it

Explanation: When a yogi focuses on a gross physical object, the initial stage of absorption
is called Savitarka Samapatti. In this stage, the mind's awareness is a mixture of three
things: the name of the object (shabda), the object itself (artha), and the idea or knowledge
of the object (jnana).

Sutra 43: स्मृनतपररशुद्धौ स्वरूपशून्येवाथयमात्रननभायसा ननर्वितकाय ॥ ४३ ॥

* ननर्वितकाय (Nirvitarkā): The Nirvitarka (non-argumentative) state is

* स्मृनतपररशुद्धौ (smṛti-pariśuddhau): When memory is purified

* स्वरूपशून्या इव (svarūpa-śūnyā iva): The mind seems to lose its own identity

* अथयमात्रननभायसा (artha-mātra-nirbhāsā): And only the object shines forth

Explanation: After the Savitarka stage, when the memory of the object's name and the
mind's own act of perceiving fade away, the mind becomes so absorbed that it seems to
have lost its own form. At that moment, all distinctions disappear, and only the object of
meditation shines in its true form, unobscured by thought. This state is called Nirvitarka
Samapatti.

Sutra 44: एतयैव सनविारा ननर्वििारा ि सूक्ष्मनवषया व्याख्याता ।। ४४ ।।

* एतया एव (Etayā eva): In the same way

* सनविारा (savicārā): Savichara (reflective)

* ननर्वििारा ि (nirvicārā ca): And Nirvichara (super-reflective) [samapatti]

* सूक्ष्मनवषया (sūkṣma-viṣayā): Which have subtle objects as their focus

* व्याख्याता (vyākhyātā): Are explained

Explanation: Just as there are two stages of samadhi on gross objects (Savitarka and
Nirvitarka), there are two similar stages for meditation on subtle objects (like the
tanmatras, the ego, etc.):

* Savichara Samapatti: The initial stage where the awareness of the subtle object is still
mixed with its name, form, and knowledge.

* Nirvichara Samapatti: The advanced stage where the mind forgets itself and only the
subtle object shines forth in its pure essence.

Sutra 45: सूक्ष्मनवषयत्वां िाचिङ्गपययवसानम् ॥ ४५ ॥

* सूक्ष्मनवषयत्वां ि (Sūkṣma-viṣayatvaṁ ca): And the range of subtle objects

* अचिङ्गपययवसानम् (aliṅga-paryavasānam): Ends with Alinga (Prakriti, the unmanifest)

Explanation: The realm of subtle objects begins with the tanmatras (subtle potentials of
sound, touch, form, taste, and smell) and extends through the ego (ahamkara) and intellect
(mahattattva), all the way up to Prakriti (the primal, unmanifested cause of everything).
Prakriti, also called Alinga (without any mark), is the final limit of subtlety. There is nothing
subtler than it in the phenomenal world.

Sutra 46: ता एव सबीजः समामधः ॥ ४६ ॥

* ता एव (Tā eva): All these [samadhis]

* सबीजः समामधः (sabījaḥ samādhiḥ): Are 'samadhi with seed'

Explanation: All the forms of samadhi described so far (Savitarka, Nirvitarka, Savichara,
and Nirvichara), even the highest stages, are called Sabija Samadhi, or "samadhi with a
seed." This is because they all require an object or a "seed" (bija) of thought to focus upon.
Since the fluctuations of the mind are not completely annihilated, the ultimate state of
Kaivalya is not attained in these samadhis.

Sutra 47: ननर्वििारवैशारद्येऽध्यात्मप्रसादः ।। ४७ ॥

* ननर्वििारवैशारद्ये (Nirvicāra-vaiśāradye): On attaining mastery in Nirvichara samadhi

* अध्यात्मप्रसादः (adhyātma-prasādaḥ): Supreme spiritual clarity is gained

Explanation: When the yogi's practice of Nirvichara samadhi becomes perfectly mature
and completely free from any flaws, his intellect achieves an extraordinary clarity and
luminosity.

Sutra 48: ऋतम्भरा तत्र प्रज्ञा ।। ४८ ॥

* तत्र (Tatra): There, in that state

* प्रज्ञा (prajñā): The wisdom

* ऋतम्भरा (ṛtambharā): Is 'truth-bearing'

Explanation: In that state of supreme clarity, the yogi's intellect becomes Ritambhara
Prajna, which means it is filled only with Truth. It directly perceives the true essence of any
object, completely free from error or doubt.
Sutra 49: श्रुतानुमानप्रज्ञाभ्यामन्यनवषया नवशेषाथयत्वात् ॥ ४९ ॥

* अन्यनवषया (Anya-viṣayā): Its object is different

* श्रुतानुमानप्रज्ञाभ्याम् (śruta-anumāna-prajñābhyām): From the wisdom gained through

scriptures or inference

* नवशेषाथयत्वात् (viśeṣa-arthatvāt): Because it pertains to the particular essence of objects

Explanation: The knowledge gained from scriptures (shruta) and logic (anumana) is general
and indirect. Ritambhara Prajna, however, provides a direct, complete, and specific
perception of an object's innermost reality, including all its subtle aspects, which cannot
be grasped by ordinary means. Therefore, this wisdom is far superior to and distinct from
other forms of knowledge.

Sutra 50: तज्जः सांस्कारोऽन्यसांस्कारप्रनतबन्धी ॥ ५० ॥

* तज्जः सांस्कारः (Taj-jaḥ saṁskāraḥ): The impression born from it [Ritambhara Prajna]

* अन्यसांस्कारप्रनतबन्धी (anya-saṁskāra-pratibandhī): Obstructs all other impressions

Explanation: Every experience leaves an impression (samskara) on the mind, and these
impressions compel us to act and are the cause of our cycle of birth and death. The unique
impression created by Ritambhara Prajna is so powerful that it blocks and eventually
erases all other worldly impressions (of attachment, aversion, etc.). This brings the yogi
very close to the state of final liberation.

Sutra 51: तस्यानप ननरोधे सवयननरोधामिबीजः समामधः ॥ ५१ ॥

* तस्य अनप ननरोधे (Tasya api nirodhe): With the cessation of even that [impression]

* सवयननरोधात् (sarva-nirodhāt): All impressions are stopped

* ननबीजः समामधः (nirbījaḥ samādhiḥ): Resulting in seedless samadhi

Explanation: When, through the highest dispassion, the yogi lets go of even the impression
of Ritambhara Prajna, that final impression also subsides. With its cessation, all
impressions in the mind are completely wiped out. Because the very "seed" of impressions
is gone, this state is called Nirbija Samadhi (seedless samadhi). This is the ultimate state of
Kaivalya, or absolute freedom.

Chapter 2: Sadhana Pada (The Chapter on Practice)

Introduction: The first chapter described the nature of Yoga, its types, and its results. It also
described the methods of practice (abhyasa), dispassion (vairagya), and devotion to God
(Ishvara-pranidhana). However, only a practitioner whose mind is already naturally pure
and dedicated to the path of Yoga can attain Nirbija Samadhi through those methods.
Therefore, this second chapter, named Sadhana Pada, begins by explaining the path for
ordinary practitioners to gradually purify their minds and attain Nirbija Samadhi.

Sutra 1: तपःस्वाध्यायेश्वरप्रणिधानानन क्रियायोगः ॥ १ ॥

* तपः (Tapaḥ): Austerity or discipline

* स्वाध्याय (Svādhyāya): Self-study or study of scriptures

* ईश्वरप्रणिधानानन (Īśvara-praṇidhānāni): Surrender to God

* क्रियायोगः (Kriyā-yogaḥ): Is Kriya Yoga (the Yoga of action)

Explanation: Kriya Yoga consists of three parts:

* Tapas (Austerity/Discipline): To perform one's own righteous duty (swadharma) according

to one's stage of life, circumstances, and abilities. It means to joyfully endure any physical
or mental hardship that comes while performing these duties. This also includes practices
like fasting. Performing Tapas with a selfless attitude naturally purifies the mind.

* Svadhyaya (Self-Study): This includes the study of sacred scriptures and the writings of
great souls that help one understand what should and should not be done. It also includes
the repetition (japa) of sacred mantras like OM or the Gayatri mantra. Furthermore,
Svadhyaya also means the study of one's own self. A practitioner should use their वववेक
(discernment) to find and remove their own faults.

* Ishvara-pranidhana (Surrender to God): This means to take complete refuge in God. It

includes hearing about, chanting, and reflecting upon God's name, form, divine plays,
abode, qualities, and glory. It also means surrendering all actions to God, seeing oneself as
an instrument in God's hands, obeying His will, and having exclusive love for Him.

Although these three practices are part of the 'Niyamas' (observances) in the eight limbs of
Yoga, they are mentioned separately here as Kriya Yoga to show their special importance
and accessibility.

Sutra 2: समाधधभावनार्थः क्लेशतनक

ू रिार्थश्च ॥ २ ॥

* समाधधभावनार्थः (samādhi-bhāvana-arthaḥ): It is for bringing about Samadhi

* क्लेशतनक
ू रिार्थश्च (kleśa-tanū-karaṇa-arthaḥ ca): And for weakening the Kleshas
(afflictions)

Explanation: The purpose of Kriya Yoga is to weaken the afflictions (like ignorance, ego, etc.)
and to bring about the state of Samadhi. By practicing Kriya Yoga, a practitioner's afflictions
are diminished, and they can attain Samadhi, up to the final state of Kaivalya.

Sutra 3: अववद्यास्स्मतारागद्वेषाभभननवेशाः क्लेशाः ॥ ३ ॥

* अववद्या (Avidyā): Ignorance

* अस्स्मता (Asmitā): Egoism or "I-am-ness"

* राग (Rāga): Attachment or craving

* द्वेष (Dveṣa): Aversion or hatred

* अभभननवेशाः (Abhiniveśāḥ): Clinging to life or fear of death

* क्लेशाः (kleśāḥ): Are the Kleshas (afflictions)

Explanation: These five are called 'Kleshas' because they cause great suffering and keep
every living being trapped in the cycle of the world. Some commentators say these are five
types of wrong knowledge (Viparyaya), but that does not seem correct. Even when one has
right knowledge (Pramana), which removes wrong knowledge, these five Kleshas can still
be present.
Sutra 4: अववद्या क्षेत्रमत्त
ु रे षाां प्रसप्ु ततनवु वस्छिन्नोदारािाम ् ॥ ४ ॥

* अववद्या (Avidyā): Ignorance

* क्षेत्रम ् (kṣetram): Is the field or source

* उत्तरेषाम ् (uttareṣām): For the others that follow (egoism, attachment, etc.)

* प्रसुप्ततनुववस्छिन्नोदारािाम ् (prasupta-tanu-vicchinna-udārāṇām): Whether they are in a

dormant, weakened, intercepted, or fully active state.

Explanation: Avidya (Ignorance) is the root cause of the other four Kleshas. These four
Kleshas can exist in four different states:

* Prasupta (Dormant): The affliction exists in the mind but is not active. For example, in
deep sleep, all four are dormant.

* Tanu (Weakened): When the power of the Kleshas is reduced through yogic practices,
they are said to be weakened. They don't have a strong hold over the practitioner as they do
over an ordinary person.

* Vicchinna (Intercepted): When one Klesha is fully active, another one is temporarily
suppressed. For instance, when attachment is strong, aversion is dormant, and vice versa.

* Udara (Fully Active): When a Klesha is fully manifesting and influencing one's thoughts
and actions.

Ignorance (Avidya) is the source of all of them; when it is destroyed, all the others are
uprooted forever.

Sutra 5: अननत्याशुधचदःु खानात्मसु ननत्यशुधचसुखात्मख्यानतरववद्या ॥ ५ ॥

* अववद्या (Avidyā): Ignorance is

* ननत्यशुधचसुखात्मख्यानतः (nitya-śuci-sukha-ātma-khyātiḥ): Seeing the permanent, pure,

pleasant, and the Self

* अननत्याशुधचदःु खानात्मसु (anitya-aśuci-duḥkha-anātmasu): In the impermanent, impure,

painful, and non-Self, respectively.

Explanation: Ignorance (Avidya) is a misunderstanding of reality in four ways:

 * Seeing the permanent in the impermanent: All worldly pleasures and even the body are
temporary, yet due to ignorance, a person sees them as lasting and becomes attached.

* Seeing the pure in the impure: The body is a collection of impure substances like bone
and flesh, yet a person considers their own and others' bodies to be pure and beautiful.

* Seeing happiness in pain: Upon reflection, all worldly pleasures are seen to be sources of
suffering (Yoga Sutra 2.15). Yet, a person thinks of them as sources of happiness and
chases after them.

* Seeing the Self in the non-Self: The material body is not the Self (Atman), yet a person
identifies with it completely, not realizing that the Self is pure, separate consciousness.

Sutra 6: दृग्दशथनशक्त्योरे कात्मतेवास्स्मता ॥ ६ ॥

* अस्स्मता (Asmitā): Egoism is

* एकात्मता इव (ekātmatā iva): The apparent identity or oneness

* दृग्दशथनशक्त्योः (dṛg-darśana-śaktyoḥ): Of the power of the Seer and the power of seeing
(the intellect).

Explanation: The Seer (Drik-shakti, the pure consciousness or Purusha) and the instrument
of seeing (Darshan-shakti, the intellect or Buddhi) are completely different. The Seer is
pure consciousness, while the intellect is inert matter. They can never truly be one. Yet, due
to ignorance (Avidya), they appear to be unified. This false identification is called Asmita
(Egoism). This is the "knot" between consciousness and matter.

Sutra 7: सुखानुशयी रागः ॥ ७ ॥

* रागः (Rāgaḥ): Attachment is

* सुखानुशयी (sukha-anuśayī): That which follows upon an experience of pleasure.

Explanation: When a person experiences pleasure from any object or situation, an

attachment or liking for that object and the means to get it is formed. This is called Raga
(Attachment).

Sutra 8: दःु खानुशयी द्वेषः ॥ ८ ॥

* द्वेषः (Dveṣaḥ): Aversion is

* दःु खानुशयी (duḥkha-anuśayī): That which follows upon an experience of pain.

Explanation: When a person experiences pain or suffering from any object or situation, an
aversion or dislike for that object and its causes is formed. This is called Dvesha (Aversion).

Sutra 9: स्वरसवाही ववदष

ु ोऽवप तर्ारूढोऽभभननवेशः ॥ ९ ॥

* अभभननवेशः (Abhiniveśaḥ): Clinging to life is

* स्वरसवाही (svarasa-vāhī): Flowing from its own potency (instinctive)

* ववदष
ु ः अवप तर्ारूढः (viduṣaḥ api tathā rūḍhaḥ): And is established even in the wise.

Explanation: The fear of death, or the strong will to live, is an affliction that is instinctive in
all living beings from time immemorial. No creature wants to cease to exist. Even a tiny
insect tries to save itself from death. This fear is so deeply ingrained in the mind that it
affects even the wise in the same way it affects the ignorant. For this reason, it is called
Abhinivesha, meaning "deeply rooted."

Sutra 10: ते प्रनतप्रसवहे याः सक्ष

ू माः ॥ १० ॥

* ते सक्ष
ू माः (Te sūkṣmāḥ): Those subtle [Kleshas]

* प्रनतप्रसवहे याः (pratiprasava-heyāḥ): Are to be eliminated by resolving the mind back into
its cause.

Explanation: The Kleshas, once they are made subtle (weakened) through Kriya Yoga or
meditation, must be completely destroyed. This is done by resolving the mind itself back
into its original cause (Prakriti) through the state of Nirbija Samadhi. As long as the mind
exists, even the subtlest trace of the Kleshas can remain. Their complete destruction only
happens when the union of the Seer and the seen is dissolved.

Sutra 11: ध्यानहे यास्तवत्त

ृ यः ॥ ११ ॥
* तद्वत्त
ृ यः (Tad-vṛttayaḥ): Their [the Kleshas'] active states

* ध्यानहे याः (dhyāna-heyāḥ): Are to be eliminated by meditation.

Explanation: The gross, active manifestations of the Kleshas (like an outburst of anger or a
strong craving) should be destroyed through meditation (Dhyana). Once their active forms
are quieted through meditation, they become subtle, and then they can be eliminated
completely through Nirbija Samadhi.

Sutra 12: क्लेशमूलः कमाथशयो दृष्टादृष्टजन्मवेदनीयः ॥ १२ ॥

* कमाथशयः (karma-āśayaḥ): The reservoir of karma

* क्लेशमूलः (kleśa-mūlaḥ): Is rooted in the Kleshas

* दृष्टादृष्टजन्मवेदनीयः (dṛṣṭa-adṛṣṭa-janma-vedanīyaḥ): And is experienced in the present

and future births.

Explanation: The root of the reservoir of karmic impressions (karmashaya) is the five
Kleshas. If actions are performed without the Kleshas (i.e., selflessly and without
attachment), they do not create new karma; in fact, they help to burn up past karma (Gita
4:23). This karmashaya, rooted in the Kleshas, is the cause of suffering not only in this life
but also in future lives. Therefore, a practitioner must cut it at its root by eliminating the
Kleshas.

Sutra 13: सनत मल

ू े तद्ववपाको जात्यायभ
ु ोगाः ॥ १३ ॥

* सनत मल
ू े (Sati mūle): As long as the root exists

* तद्ववपाकः (tad-vipākaḥ): Its fruition will be

* जात्यायुभोगाः (jāti-āyur-bhogāḥ): Birth, lifespan, and experiences.

Explanation: As long as the root (the Kleshas) exists, the karmashaya will keep ripening and
giving its results. These results manifest in three ways:

* Jati: The type of birth or species (e.g., human, animal).

* Ayu: The length of that life.

* Bhoga: The experiences (of pleasure and pain) during that life.

Sutra 14: ते ह्लादपररतापफलाः पुण्यापुण्यहे तुत्वात ् ।। १४ ।।

* ते (Te): They (birth, lifespan, and experiences)

* ह्लादपररतापफलाः (hlāda-paritāpa-phalāḥ): Have joy and sorrow as their fruits

* पण्
ु यापण्
ु यहे तत्ु वात ् (puṇya-apuṇya-hetutvāt): Because their causes are virtuous and non-
virtuous actions.

Explanation: Births, lifespans, and experiences resulting from virtuous (punya) actions are
pleasant and bring joy. Those resulting from non-virtuous (apunya) actions are painful and
bring sorrow.

Sutra 15: पररिामतापसांस्कारदःु खैगथि

ु ववृ त्तववरोधाछच दःु खमेव सवं वववेक्रकनः ।॥ १५ ॥

* दःु खम ् एव सवं (Duḥkham eva sarvaṁ): To the discriminating person, everything is indeed
suffering

* पररिामतापसांस्कारदःु खैः (pariṇāma-tāpa-saṁskāra-duḥkhaiḥ): Due to the pain of change,

anxiety, and latent impressions

* गि
ु ववृ त्तववरोधाछच (guṇa-vṛtti-virodhāt ca): And also due to the conflict between the
functioning of the Gunas.

Explanation: A person of wisdom (Viveki) sees that all experiences, even those that seem
pleasant, are ultimately a form of suffering. This is for four reasons:

* Parinama-duhkha (Pain of Change): Every pleasure eventually ends, often leaving a

feeling of loss or craving for more, which is painful.

* Tapa-duhkha (Pain of Anxiety): While experiencing pleasure, there is always an underlying

anxiety of losing it. There is also pain from jealousy when seeing others who have more.

* Samskara-duhkha (Pain of Impressions): Every experience leaves an impression

(samskara). The memory of past pleasures can cause pain when those pleasures are no
longer available. These impressions also fuel cravings that lead to future suffering.
 * Guna-vritti-virodha (Pain from the Conflict of the Gunas): All of nature is composed of
three conflicting forces (Gunas): Sattva (purity, light), Rajas (activity, passion), and Tamas
(inertia, darkness). Even during a pleasant (sattvic) experience, the other two gunas are
present, creating underlying restlessness (rajas) or dullness (tamas). Therefore, no worldly
experience is ever perfectly peaceful.

Sutra 16: हे यां दःु खमनागतम ् ॥ १६ ॥

* हे यम ् (Heyam): That which is to be avoided

* दःु खम ् (duḥkham): Is the suffering

* अनागतम ् (anāgatam): That has not yet come.

Explanation: The suffering that has already been experienced in the past is over. The
suffering being experienced in the present moment will also pass. We cannot do anything
about them. However, the suffering that is yet to come in the future can and must be
prevented. Therefore, future suffering is what should be avoided (Heyam).

Sutra 17: द्रष्टदृश्ययोः सांयोगो हे यहे तःु ॥ १७ ॥

* द्रष्टृदृश्ययोः सांयोगः (Draṣṭṛ-dṛśyayoḥ saṁyogaḥ): The union of the Seer and the Seen

* हे यहे तुः (heya-hetuḥ): Is the cause of that which is to be avoided.

Explanation: The root cause of all future suffering is the union, or false identification,
between the Seer (Drashta - pure consciousness, the Purusha) and the Seen (Drishya - all
of nature, including the mind and body, Prakriti). By dissolving this union, all future suffering
can be stopped.

Sutra 18: प्रकाशक्रियास्स्र्नतशीलां भूतेस्न्द्रयात्मकां भोगापवगाथर्ं दृश्यम ् ॥ १८ ॥

* दृश्यम ् (Dṛśyam): The Seen (the phenomenal world)

* प्रकाशक्रियास्स्र्नतशीलम ् (prakāśa-kriyā-sthiti-śīlam): Has the nature of illumination,

activity, and inertia
* भत
ू ेस्न्द्रयात्मकम ् (bhūta-indriya-ātmakam): It consists of the elements and the sense
organs

* भोगापवगाथर्ं (bhoga-apavarga-artham): And its purpose is for the experience and

liberation [of the Seer].

Explanation: The Seen (Drishya) comprises everything in the manifest world. Its nature is
defined by the three Gunas: Sattva (illumination), Rajas (activity), and Tamas
(inertia/stability). It manifests as the gross elements and the senses. The entire world of the
Seen has a dual purpose for the Seer (Purusha):

* Bhoga (Experience): To provide the Seer with worldly experiences.

* Apavarga (Liberation): To ultimately provide the knowledge that leads to the Seer's
liberation.

Sutra 19: ववशेषाववशेषभलङ्गमात्राभलङ्गानन गि

ु पवाथणि ॥ १९ ॥

* गुिपवाथणि (guṇa-parvāṇi): The stages of the Gunas are:

* ववशेष (viśeṣa): The specific/particularized

* अववशेष (aviśeṣa): The non-specific/unparticularized

* भलङ्गमात्र (liṅga-mātra): The indicated-only (intellect)

* अभलङ्गानन (aliṅgāni): And the unindicated (unmanifest Prakriti).

Explanation: The manifest world (the Seen) evolves from Prakriti in four stages:

* Vishesha (Specific): The 16 specific manifestations: the five gross elements (earth, water,
fire, air, ether), the ten senses (five of perception, five of action), and the mind.

* Avishesha (Non-specific): The six subtle, unspecific causes of the above: the five
tanmatras (subtle potentials of sound, touch, form, taste, smell) and the ego-principle
(ahamkara).

* Linga-matra (Indicated-only): The great principle of cosmic intelligence (Mahat or

Buddhi), from which the ego evolves. It is only "indicated" by its effects.
 * Alinga (Unindicated): The root cause, unmanifest Prakriti, which has no mark or indicator.
It is the state of equilibrium of the three Gunas.

Sutra 20: द्रष्टा दृभशमात्रः शुद्धोऽवप प्रत्ययानप

ु श्यः ॥ २० ॥

* द्रष्टा (Draṣṭā): The Seer

* दृभशमात्रः (dṛśi-mātraḥ): Is only the power of seeing (pure consciousness)

* शुद्धः अवप (śuddhaḥ api): And though pure

* प्रत्ययानप
ु श्यः (pratyaya-anupaśyaḥ): It appears to see through the contents of the mind.

Explanation: The Seer (the Self, Purusha) is, in its true nature, nothing but pure, unchanging
consciousness. It is always pure and uninvolved. However, due to its association with the
mind/intellect (buddhi), it appears to be looking out through the mind and experiencing the
mind's thoughts and feelings as its own. It is called the "Seer" only as long as this
association lasts.

Sutra 21: तदर्थ एव दृश्यस्यात्मा ॥ २१ ॥

* दृश्यस्य आत्मा (Dṛśyasya ātmā): The very nature of the Seen

* तदर्थः एव (tad-arthaḥ eva): Exists only for the sake of the Seer.

Explanation: The entire phenomenal world (the Seen) exists for one purpose only: to serve
the Seer (Purusha) by providing it with experience (bhoga) and ultimately, liberation
(apavarga).

Sutra 22: कृतार्ं प्रनत नष्टमप्यनष्टां तदन्यसाधारित्वात ् ॥ २२ ॥

* कृतार्ं प्रनत (Kṛta-arthaṁ prati): For one whose purpose is fulfilled

* नष्टम ् अवप (naṣṭam api): Although it (Prakriti/the Seen) has ceased to exist

* अनष्टां (anaṣṭaṁ): It has not ceased to exist [for others]

* तदन्यसाधारित्वात ् (tad-anya-sādhāraṇatvāt): Because it is common to others.

Explanation: For a liberated soul (a mukta purusha) whose purpose has been served, the
material world (Prakriti) effectively ceases to exist. However, Prakriti is not destroyed
entirely, because it must continue to exist for all the other unliberated souls who still need
to have their experiences.

Sutra 23: स्वस्वाभमशक्त्योः स्वरूपोपलस्धधहे तुः सांयोगः ॥ २३ ॥

* सांयोगः (Saṁyogaḥ): The union

* स्वस्वाभमशक्त्योः (sva-svāmi-śaktyoḥ): Of the owned (Prakriti) and the owner (Purusha)

* स्वरूपोपलस्धधहे तुः (svarūpa-upalabdhi-hetuḥ): Is the cause for the realization of their

respective natures.

Explanation: The union between Prakriti (the "property") and Purusha (the "owner") exists
so that both can realize their true natures. Through this union, the Purusha experiences the
world via Prakriti and ultimately realizes its own nature as separate from it.

Sutra 24: तस्य हे तुरववद्या ॥ २४ ॥

* तस्य हे तःु (Tasya hetuḥ): Its cause

* अववद्या (avidyā): Is ignorance.

Explanation: The cause of this union between the eternally pure, conscious Purusha and
the inert, changing Prakriti is Avidya (ignorance), which has existed from time immemorial.
The union is not real, but a product of this fundamental ignorance of one's true nature.

Sutra 25: तदभावात्सांयोगाभावो हानां तद्दृशेः कैवल्यम ् ।। २५ ।।

* तदभावात ् (Tad-abhāvāt): From its absence (the absence of ignorance)

* सांयोगाभावः हानां (saṁyoga-abhāvaḥ hānaṁ): Comes the dissolution of the union, which is
the removal [of suffering].

* तत ् दृशेः कैवल्यम ् (Tat dṛśeḥ kaivalyam): That is the absolute freedom (Kaivalya) of the Seer.
Explanation: When ignorance (Avidya) is completely destroyed through the knowledge of
the Self, the false union between the Seer and the Seen is dissolved. This dissolution is the
final remedy (Hana) for all suffering. The Seer is no longer bound to birth and death and
abides in its own true nature. This state of absolute aloneness and freedom is Kaivalya.

Sutra 26: वववेकख्यानतरववप्लवा हानोपायः ॥ २६ ॥

* हानोपायः (Hāna-upāyaḥ): The means of removal [of ignorance]

* वववेकख्यानतः (viveka-khyātiḥ): Is discriminative knowledge

* अववप्लवा (aviplavā): That is uninterrupted and flawless.

Explanation: The way to destroy ignorance is through Viveka-khyati, or the clear,

unwavering knowledge of the difference between Purusha (the Self) and Prakriti (everything
else, including the body and mind). When this discriminative wisdom becomes continuous,
perfect, and undisturbed, it is the direct means to liberation.

Sutra 27: तस्य सप्तधा प्रान्तभूभमः प्रज्ञा ॥ २७ ॥

* तस्य (Tasya): For that [yogi who has attained Viveka-khyati]

* प्रज्ञा (prajñā): The wisdom

* सप्तधा प्रान्तभूभमः (saptadhā prānta-bhūmiḥ): Has seven ultimate stages.

Explanation: For the yogi whose obscurations have been destroyed by this flawless
discriminative knowledge, the highest wisdom dawns in seven stages. These seven stages
represent the complete fulfillment of the yogic path, where there is nothing left to know,
nothing left to avoid, nothing left to gain, and nothing left to do. It signifies the perfection of
knowledge leading to the complete liberation of consciousness.

Sutra 28: योगाङ्गानुष्ठानादशद्

ु धधक्षये ज्ञानदीस्प्तरावववेकख्यातेः ॥ २८ ॥

* योगाङ्गानुष्ठानात ् (yoga-aṅga-anuṣṭhānāt): From the practice of the limbs of Yoga

* अशद्
ु धधक्षये (aśuddhi-kṣaye): As impurities are destroyed

* ज्ञानदीस्प्तः (jñāna-dīptiḥ): The light of knowledge shines forth

* आ वववेकख्यातेः (ā viveka-khyāteḥ): Up to [the highest] discriminative knowledge.

Explanation: By practicing the eight limbs of Yoga (which are about to be described), the
impurities of the mind are destroyed. As the mind becomes pure, the light of wisdom
begins to shine, growing brighter and brighter until it culminates in the highest, flawless
discriminative knowledge (Viveka-khyati).

Sutra 29: यमननयमासनप्रािायामप्रत्याहारधारिाध्यानसमाधयोऽष्टावङ्गानन ॥ २९ ॥

* यम (Yama): Restraints

* ननयम (Niyama): Observances

* आसन (Āsana): Posture

* प्रािायाम (Prāṇāyāma): Breath control

* प्रत्याहार (Pratyāhāra): Withdrawal of the senses

* धारिा (Dhāraṇā): Concentration

* ध्यान (Dhyāna): Meditation

* समाधयः (Samādhayaḥ): Absorption

* अष्टौ अङ्गानन (aṣṭau aṅgāni): Are the eight limbs [of Yoga].

Sutra 30: अहहांसासत्यास्तेयब्रह्मचयाथपररग्रहा यमाः ॥ ३० ॥

* यमाः (Yamāḥ): The Yamas (restraints) are:

* अहहांसा (Ahiṁsā): Non-violence

* सत्य (Satya): Truthfulness

* अस्तेय (Asteya): Non-stealing

* ब्रह्मचयथ (Brahmacarya): Continence or right use of energy

* अपररग्रहाः (Aparigrahāḥ): Non-possessiveness or non-hoarding.

Explanation:

* Ahimsa: To not cause harm to any living being, in thought, word, or deed.

* Satya: To speak the truth in a way that is kind, beneficial, and does not cause agitation to
others. To be honest in all dealings.

* Asteya: To not take what belongs to another, either by force, deceit, or any other unfair
means.

* Brahmacharya: Conservation of vital energy, traditionally understood as celibacy in

thought, word, and deed.

* Aparigraha: To not accumulate or hoard possessions out of selfishness and attachment.

Sutra 31: जानतदे शकालसमयानवस्छिन्नाः सावथभौमा महाव्रतम ् ॥ ३१ ॥

* महाव्रतम ् (mahā-vratam): They become the Great Vow

* सावथभौमाः (sārvabhaumāḥ): When they are universal

* जानतदे शकालसमयानवस्छिन्नाः (jāti-deśa-kāla-samaya-anavacchinnāḥ): Not limited by

class, place, time, or circumstance.

Explanation: These Yamas become the 'Great Vow' when they are practiced universally,
without any exceptions. For example, practicing non-violence only towards certain beings
(jati), or only in certain holy places (desha), or only on certain days (kala), or only outside of
specific situations like a marriage ritual (samaya), is a limited vow. The Great Vow is to
practice them towards all beings, in all places, at all times, and under all circumstances.

Sutra 32: शौचसांतोषतपः स्वाध्यायेश्वरप्रणिधानानन ननयमाः ॥ ३२ ॥

* ननयमाः (Niyamāḥ): The Niyamas (observances) are:

* शौच (Śauca): Purity

* सांतोष (Saṁtoṣa): Contentment

* तपः (Tapaḥ): Austerity

* स्वाध्याय (Svādhyāya): Self-study

* ईश्वरप्रणिधानानन (Īśvara-praṇidhānāni): Surrender to God.

Explanation:

* Shaucha: Purity, both external (cleanliness of the body, clothes, surroundings) and
internal (purity of the mind from negative emotions like attachment and hatred).

* Santosha: Contentment; being happy with what one has and what comes to one through
the results of one's actions, without craving for more.

* Tapas, Svadhyaya, Ishvara-pranidhana: These three are the same as Kriya Yoga
(explained in Sutra 2.1).

Sutra 33: ववतकथ बाधने प्रनतपक्षभावनम ् ॥ ३३ ॥

* ववतकथ बाधने (Vitarka-bādhane): When disturbed by negative thoughts (vitarkas)

* प्रनतपक्षभावनम ् (pratipakṣa-bhāvanam): One should cultivate the opposite thoughts.

Explanation: When the mind is disturbed by thoughts that are contrary to the Yamas and
Niyamas (like thoughts of violence, falsehood, etc.), the practitioner should deliberately
cultivate thoughts of the opposite nature to counteract them.

Sutra 34: ववतकाथ हहांसादयः कृतकाररतानुमोहदता लोभिोधमोहपूवथका मद

ृ म
ु ध्याधधमात्रा
दःु खाज्ञानानन्तफला इनत प्रनतपक्षभावनम ् ॥ ३४ ॥

* प्रनतपक्षभावनम ् (Pratipakṣa-bhāvanam): Cultivating the opposite thought is to reflect thus:

* ववतकाथः हहांसादयः (vitarkāḥ hiṁsā-ādayaḥ): "Negative thoughts like violence, etc.,

* कृतकाररतानम
ु ोहदताः (kṛta-kārita-anumoditāḥ): Whether done by oneself, caused to be
done by others, or approved of when done by others;

* लोभिोधमोहपव
ू थकाः (lobha-krodha-moha-pūrvakāḥ): Whether preceded by greed, anger, or
delusion;

* मद
ृ म
ु ध्याधधमात्राः (mṛdu-madhya-adhimātrāḥ): Whether mild, medium, or intense;

* दःु खाज्ञानानन्तफलाः (duḥkha-ajñāna-ananta-phalāḥ): Result in endless pain and

ignorance."

Explanation: This is the method of Pratipaksha Bhavanam. When a negative thought arises,
the yogi should contemplate: "This thought of harm, whether I act on it myself, ask
someone else to, or just approve of it; whether it is born from greed, anger or confusion;
whether it is small or large—it will ultimately lead to infinite suffering and ignorance."
Thinking in this way destroys the negative thought.

Sutras 35-45: Fruits of Perfecting the Yamas and Niyamas

* Sutra 35 (Ahimsa): In the presence of one who is firmly established in non-violence, all
hostility ceases.

* Sutra 36 (Satya): For one established in truthfulness, actions and their results become
subservient. (Whatever they say comes true).

* Sutra 37 (Asteya): For one established in non-stealing, all jewels (treasures) present
themselves.

* Sutra 38 (Brahmacharya): For one established in continence, great vitality and energy
(virya) is gained.

* Sutra 39 (Aparigraha): When non-possessiveness is firm, knowledge of past and future

lives arises.

* Sutra 40 (Shaucha): From purity, a disinclination towards one's own body and contact
with others arises.

* Sutra 41 (Shaucha): Furthermore, [from internal purity comes] purification of the mind,
cheerfulness, one-pointedness, mastery of the senses, and fitness for the vision of the Self.

* Sutra 42 (Santosha): From contentment, unsurpassed happiness is gained.

* Sutra 43 (Tapas): From austerity, due to the removal of impurities, perfection of the body
and senses comes.

* Sutra 44 (Svadhyaya): Through self-study, one attains communion with the desired deity.

* Sutra 45 (Ishvara-pranidhana): Through surrender to God, the attainment of Samadhi is

perfected.

Sutra 46: स्स्र्रसुखमासनम ् ॥ ४६ ॥

* आसनम ् (Āsanam): Asana (posture)

* स्स्र्रसख
ु म ् (sthira-sukham): Should be steady and comfortable.

Explanation: Hatha yoga describes many postures, but the author here leaves the choice to
the practitioner. The idea is that any posture in which a person can sit for a long time
without moving, with ease, and without any pain, is a suitable asana for them.

Sutra 47: प्रयत्नशैधर्ल्यानन्तसमापवत्तभ्याम ् ॥ ४७ ॥

* [Asana is perfected] प्रयत्नशैधर्ल्य (prayatna-śaithilya): By the relaxation of effort

* अनन्तसमापवत्तभ्याम ् (ananta-samāpattibhyām): And by absorption in the infinite.

Explanation: The posture is mastered through two means: first, by releasing all tension and
effort in the body, and second, by merging the mind with the infinite (God or infinite space).

Sutra 48: ततो द्वन्द्वानभभघातः ॥ ४८ ॥

* ततः (Tataḥ): From that [mastery of asana]

* द्वन्द्वानभभघातः (dvandva-anabhighātaḥ): There is no disturbance from the pairs of

opposites.

Explanation: When the asana is perfected, the practitioner is no longer disturbed by the
pairs of opposites, such as heat and cold, pleasure and pain. The body gains the power to
endure them without any agitation.
Sutra 49: तस्स्मन ् सनत श्वासप्रश्वासयोगथनतववछिे दः प्रािायामः ॥ ४९ ॥

* तस्स्मन ् सनत (Tasmin sati): After that [mastery of asana] has been achieved

* प्रािायामः (prāṇāyāmaḥ): Pranayama is

* गनतववछिे दः (gati-vicchedaḥ): The cessation of the movement

* श्वासप्रश्वासयोः (śvāsa-praśvāsayoḥ): Of inhalation and exhalation.

Explanation: Inhalation is 'shvasa', and exhalation is 'prashvasa'. Stopping the natural flow
of these two is the general definition of Pranayama. This sutra indicates that Pranayama
should be practiced only after the posture has become firm and steady.

Sutra 50: बाह्याभ्यन्तरस्तम्भववृ त्तदे शकालसांख्याभभः पररदृष्टो दीघथसक्ष

ू मः ॥ ५० ॥

* [Pranayama has three forms:] बाह्यववृ त्तः (bāhya-vṛttiḥ): External (exhalation)

* आभ्यन्तरववृ त्तः (ābhyantara-vṛttiḥ): Internal (inhalation)

* स्तम्भववृ त्तः (stambha-vṛttiḥ): And suspended.

* [It is regulated by] दे शकालसांख्याभभः (deśa-kāla-saṅkhyābhiḥ): Place, time, and count

* पररदृष्टः (paridṛṣṭaḥ): And becomes

* दीघथसक्ष
ू मः (dīrgha-sūkṣmaḥ): Long and subtle.

Explanation: Pranayama has three main variations:

* Bahya-vritti (Rechaka): The pause after a full exhalation.

* Abhyantara-vritti (Puraka): The pause after a full inhalation.

* Stambha-vritti (Kumbhaka): The suspension of breath wherever it is, without inhalation or

exhalation.

With practice, regulated by place (the extent of the breath's flow), time (duration of the
hold), and count (number of repetitions), these retentions become progressively longer and
more subtle (effortless).
Sutra 51: बाह्याभ्यन्तरववषयाक्षेपी चतर्
ु थः ॥ ५१ ॥

* चतर्
ु थः (Caturthaḥ): The fourth [type of pranayama]

* बाह्याभ्यन्तरववषयाक्षेपी (bāhya-ābhyantara-viṣaya-ākṣepī): Transcends the external and

internal spheres.

Explanation: The fourth type of pranayama occurs naturally and effortlessly. When the
mind becomes absorbed in its object of meditation, it goes beyond the conscious effort of
holding the breath in or out. The breath simply stops by itself. This is the pranayama of Raja
Yoga.

Sutra 52: ततः क्षीयते प्रकाशावरिम ् ।। ५२ ।।

* ततः (Tataḥ): From that [practice of pranayama]

* क्षीयते (kṣīyate): Is destroyed

* प्रकाशावरिम ् (prakāśa-āvaraṇam): The covering over the light [of knowledge].

Explanation: The veil that covers the inner light of knowledge is made of past karmic
impressions and the Kleshas. As one practices pranayama, this veil becomes thinner and
is eventually destroyed. When the covering is removed, the yogi's inner wisdom shines
brightly, like the sun.

Sutra 53: धारिासु च योग्यता मनसः ॥ ५३ ॥

* च (Ca): And

* मनसः योग्यता (manasaḥ yogyatā): The mind gains the fitness

* धारिासु (dhāraṇāsu): For concentration.

Explanation: Through the practice of pranayama, the mind also becomes fit for Dharana
(concentration). It gains the ability to be held steady on a single point without difficulty.
Sutra 54: स्वववषयासम्प्रयोगे धचत्तस्वरूपानक
ु ार इवेस्न्द्रयािाां प्रत्याहारः ।। ५४ ॥

* प्रत्याहारः (Pratyāhāraḥ): Pratyahara (withdrawal of the senses) is

* इस्न्द्रयािाम ् (indriyāṇāṁ): The senses'

* धचत्तस्वरूपानक
ु ारः इव (citta-svarūpa-anukāraḥ iva): Imitating, as it were, the nature of the
mind

* स्वववषयासम्प्रयोगे (sva-viṣaya-asaṁprayoge): By withdrawing from their objects.

Explanation: After the mind and senses have been purified through pranayama, the
practice of turning the senses away from their external objects and drawing them inward to
merge into the mind is called Pratyahara. When this is perfected, the senses no longer run
towards their objects but follow the mind's inward focus, as if they have become one with
the mind itself.

Sutra 55: ततः परमा वश्यतेस्न्द्रयािाम ् ॥ ५५ ॥

* ततः (Tataḥ): From that [Pratyahara]

* परमा वश्यता (paramā vaśyatā): Comes the supreme mastery

* इस्न्द्रयािाम ् (indriyāṇām): Over the senses.

Explanation: When Pratyahara is perfected, the yogi gains complete and supreme control
over the senses. Their independent pull towards the external world is completely
eliminated. No other practice is needed for conquering the senses after this.

Chapter 3: Vibhuti Pada (The Chapter on Powers)

Introduction: In the second chapter, the description of the limbs of Yoga was started, and
the five external aids—Yama, Niyama, Asana, Pranayama, and Pratyahara—were described
along with their fruits. The remaining three internal aids—Dharana (concentration), Dhyana
(meditation), and Samadhi (absorption)—are described in this chapter. This is because
when these three are performed perfectly on a single object, they are collectively called
Samyama. Samyama is necessary to attain the vibhuti (supernormal powers) of Yoga.
Therefore, the description of these internal aids is given in this Vibhuti Pada. First, the
nature of Dharana is explained.

Sutra 1: दे शबन्धस्श्चत्तस्य धारिा ॥ १ ॥

* धारिा (Dhāraṇā): Concentration is

* धचत्तस्य दे शबन्धः (cittasya deśa-bandhaḥ): The binding of the mind to one place.

Explanation: To fix the mind's attention on a single point, either inside or outside the body,
is Dharana. Internal points include the navel center, the heart lotus, etc. External points
include space, the sun, the moon, a deity's idol, or any physical object. The act of applying
the mind's focus to one such point is Dharana.

Sutra 2: तत्र प्रत्ययैकतानता ध्यानम ् ॥ २ ॥

* ध्यानम ् (Dhyānam): Meditation is

* तत्र प्रत्ययैकतानता (tatra pratyaya-ekatānatā): The continuous, uninterrupted flow of

cognition towards that [object].

Explanation: When the mind is fixed on an object (Dharana), the state where there is a
continuous, unbroken stream of awareness directed only toward that object, without any
other thoughts arising, is Dhyana.

Sutra 3: तदे वार्थमात्रननभाथसां स्वरूपशून्यभमव समाधधः ॥ ३ ॥

* समाधधः (Samādhiḥ): Samadhi (absorption) is

* तदे व (tad eva): That very state [of Dhyana]

* अर्थमात्रननभाथसां (artha-mātra-nirbhāsaṁ): When only the object of meditation shines forth

* स्वरूपशन्
ू यम ् इव (svarūpa-śūnyam iva): And the mind's own form seems to disappear.
Explanation: As meditation deepens, the mind takes on the very form of the object of
meditation. It becomes so absorbed that it loses its own sense of identity; it is no longer
aware of itself as "the mind that is meditating." At that point, Dhyana transforms into
Samadhi. This is the same state that was described in the first chapter as Nirvitarka
Samapatti (Yoga Sutra 1.43).

Sutra 4: त्रयमेकत्र सांयमः ।॥ ४ ॥

* त्रयम ् एकत्र (trayam ekatra): The three together [on one object]

* सांयमः (saṁyamaḥ): Is Samyama.

Explanation: When Dharana, Dhyana, and Samadhi are all practiced on a single object of
focus, the combination of these three is called Samyama. Therefore, whenever this text
speaks of performing "Samyama" on an object, it should be understood as the combined
application of these three internal limbs.

Sutra 5: तज्जयात्प्रज्ञालोकः ॥ ५ ॥

* तज्जयात ् (taj-jayāt): From the mastery of it [Samyama]

* प्रज्ञालोकः (prajñā-ālokaḥ): The light of wisdom shines.

Explanation: When a yogi masters Samyama—meaning they gain the ability to instantly
apply Samyama to any object they choose—the light of the highest wisdom (Prajna) dawns.
The intellect gains an extraordinary power of knowledge. This is the same state that was
described in the first chapter as Adhyatma-prasada (spiritual clarity) and Ritambhara
Prajna (truth-bearing wisdom) (Yoga Sutras 1.47-48).

Sutra 6: तस्य भभू मषु ववननयोगः ॥ ६ ॥

* तस्य ववननयोगः (Tasya viniyogaḥ): Its application

* भूभमषु (bhūmiṣu): Should be in stages.

Explanation: Samyama should be applied sequentially. One should first practice Samyama
on gross objects. Once that is mastered, one should proceed to practice Samyama on
progressively subtler objects. In this way, as each stage is mastered, one should continue
to advance to the next.

Sutra 7: त्रयमन्तरङ्गां पव
ू ेभ्यः ॥ ७ ॥

* त्रयम ् (trayam): These three [Dharana, Dhyana, Samadhi]

* अन्तरङ्गां (antaraṅgaṁ): Are internal limbs

* पूवेभ्यः (pūrvebhyaḥ): Compared to the previous ones.

Explanation: Compared to the first five limbs described in the previous chapter (Yama,
Niyama, Asana, Pranayama, and Pratyahara), these three—Dharana, Dhyana, and
Samadhi—are considered Antaranga (internal) aids. This is because they are most directly
and intimately related to the final goal of Samadhi.

Sutra 8: तदवप बहहरङ्गां ननबीजस्य ॥ ८ ॥

* तत ् अवप (Tat api): Even they [the three internal limbs]

* बहहरङ्गां (bahiraṅgaṁ): Are external

* ननबीजस्य (nirbījasya): To Nirbija [seedless] Samadhi.

Explanation: Nirbija Samadhi is attained through the highest dispassion (Para-Vairagya),

when even the impressions of the highest wisdom are stilled (Yoga Sutra 1.51). Since
Nirbija Samadhi involves the cessation of all mental activity and has no object of focus,
even Dharana, Dhyana, and Samadhi are considered Bahiranga (external) aids to it.

Sutra 9: व्यत्ु र्ानननरोधसांस्कारयोरभभभवप्रादभ

ु ाथवौ ननरोधक्षिधचत्तान्वयो ननरोधपररिामः ॥ ९ ॥

* ननरोधपररिामः (nirodha-pariṇāmaḥ): The transformation of cessation is when

* व्युत्र्ानननरोधसांस्कारयोः अभभभवप्रादभ
ु ाथवौ (vyutthāna-nirodha-saṁskārayoḥ abhibhava-
prādurbhāvau): The impressions of the outgoing mind are overcome and the impressions of
the restrained mind emerge
* ननरोधक्षिधचत्तान्वयः (nirodha-kṣaṇa-citta-anvayaḥ): And the mind becomes connected to
that moment of cessation.

Explanation: In the samadhi of cessation (Nirodha-samadhi), even though all mental

fluctuations have stopped, their impressions (samskaras) are not yet destroyed. At this
time, the impressions of the ordinary, outgoing mind are suppressed, while the new
impressions of restraint and stillness emerge. The mind's transformation from a state of
activity to a state of stillness is called Nirodha-Parinama.

Sutra 10: तस्य प्रशान्तवाहहता सांस्कारात ् ॥ १० ॥

* तस्य (tasya): Its [the mind's]

* प्रशान्तवाहहता (praśānta-vāhitā): Flow becomes peaceful and tranquil

* सांस्कारात ् (saṁskārāt): Due to the impressions [of Nirodha].

Explanation: As described in the previous sutra, when the impressions of the outgoing mind
are fully suppressed and the impressions of restraint become strong and abundant, the
mind, which now contains only these impressions, begins to flow in a stream of pure,
undisturbed tranquility.

Sutra 11: सवाथर्थतैकाग्रतयोः क्षयोदयौ धचत्तस्य समाधधपररिामः ॥ ११ ॥

* धचत्तस्य समाधधपररिामः (cittasya samādhi-pariṇāmaḥ): The transformation of the mind

toward Samadhi is

* सवाथर्थतक
ै ाग्रतयोः क्षयोदयौ (sarvārthatā-ekāgratayoḥ kṣaya-udayau): The decline of its multi-
pointedness and the rise of its one-pointedness.

Explanation: Before the highest samadhi of cessation, a yogi attains Samprajnata Yoga. At
this stage, the mind's distracted state (where it thinks of many things) declines, and the
state of one-pointed focus arises. The mind's transformation from a state of distraction to a
state of focused absorption is called Samadhi-Parinama.

Sutra 12: ततः पन

ु ः शान्तोहदतौ तल्
ु यप्रत्ययौ धचत्तस्यैकाग्रतापररिामः ॥ १२ ॥
* ततः पन
ु ः (tataḥ punaḥ): Then again,

* धचत्तस्य एकाग्रतापररिामः (cittasya ekāgratā-pariṇāmaḥ): The transformation of the mind

toward one-pointedness is when

* शान्तोहदतौ तुल्यप्रत्ययौ (śānta-uditau tulya-pratyayau): The subsiding thought and the

rising thought are identical.

Explanation: Samadhi-Parinama is the transition into a state of focus. Ekagrata-Parinama is

the transformation that occurs within that established state of focus. In this mature state,
the flow of thought is so seamless that the thought-moment which is just ending is exactly
the same as the thought-moment which is just beginning. This is the state of perfect,
continuous one-pointedness.

Sutra 13: एतेन भूतेस्न्द्रयेषु धमथलक्षिावस्र्ापररिामा व्याख्याताः ।। १३ ।।

* एतेन (etena): By these [explanations of the mind's transformations]

* धमथलक्षिावस्र्ापररिामाः (dharma-lakṣaṇa-avasthā-pariṇāmāḥ): The transformations of

characteristic, time-aspect, and condition

* भत
ू ेस्न्द्रयेषु (bhūta-indriyeṣu): In the elements and the sense organs

* व्याख्याताः (vyākhyātāḥ): Are also explained.

Explanation: Just as the mind undergoes these transformations, so does everything in the
material world, including all physical elements and our senses. All things change in three
ways:

* Dharma Parinama (Change of Characteristic): A substance changes its primary form

(e.g., clay becomes a pot).

* Lakshana Parinama (Change of Time-Aspect): A characteristic moves through time (e.g.,

the "pot" form was in the future, is now in the present, and will be in the past).

* Avastha Parinama (Change of Condition): A characteristic undergoes moment-to-

moment change (e.g., a "new" pot slowly becomes an "old" pot).
Sutra 14: शान्तोहदताव्यपदे श्यधमाथनुपाती धमी ॥ १४ ॥

* धमी (Dharmī): The substance (dharmi)

* शान्तोहदताव्यपदेश्यधमाथनप
ु ाती (śānta-udita-avyapadeśya-dharma-anupātī): Is that which
continues to exist through all its properties—past, present, and future.

Explanation: The underlying substance (Dharmi, e.g., clay) is the constant foundation for all
its properties (Dharmas, e.g., lump, pot, shards). Some properties are past (shanta), some
are present (udita), and some are future/potential (avyapadesya), but the substance itself
persists through all these changes, acting as their common thread.

Sutra 15: िमान्यत्वां पररिामान्यत्वे हे तुः ॥ १५ ॥

* िमान्यत्वां (krama-anyatvaṁ): A difference in sequence

* पररिामान्यत्वे हे तःु (pariṇāma-anyatve hetuḥ): Is the cause for a difference in

transformation.

Explanation: The same underlying substance can result in different final forms depending
on the sequence of operations applied to it. For example, the same cotton can become
thread through one sequence and a lamp wick through another. The difference in the result
is due to the difference in the sequence of change.

Sutra 16: पररिामत्रयसांयमादतीतानागतज्ञानम ् ॥ १६ ॥

* पररिामत्रयसांयमात ् (pariṇāma-traya-saṁyamāt): By performing Samyama on the three

transformations

* अतीतानागतज्ञानम ् (atīta-anāgata-jñānam): Knowledge of the past and future is gained.

Explanation: By performing Samyama (the combined practice of Dharana, Dhyana, and

Samadhi) on the three types of transformation (Dharma, Lakshana, and Avastha), a yogi
can gain direct knowledge of the past and the future. They can perceive the entire chain of
cause and effect that has led an object to its present state and how it will continue to
change in the future.

Sutra 17: शधदार्थप्रत्ययानाभमतरे तराध्यासात ् सांकरस्तत्प्रववभागसांयमात ् सवथभूतरुतज्ञानम ् ।। १७ ।।

* शधदार्थप्रत्ययानाम ् इतरे तराध्यासात ् सांकरः (śabda-artha-pratyayānām itaretara-adhyāsāt

saṅkaraḥ): The word, its meaning, and the idea of it are normally mixed up due to
superposition.

* तत्प्रववभागसांयमात ् (tat-pravibhāga-saṁyamāt): By performing Samyama on the distinction

between them

* सवथभत
ू रुतज्ञानम ् (sarva-bhūta-ruta-jñānam): Knowledge of the sounds/language of all
beings is gained.

Explanation: Normally, when we hear a word like "cow," we don't separate the sound of the
word, the image of the animal, and our mental concept of it. They are all mixed together. By
performing Samyama on the subtle distinction between these three, a yogi can understand
the meaning behind any sound made by any living creature.

Sutra 18: सांस्कारसाक्षात्करिात ् पूवज

थ ानतज्ञानम ् ॥ १८ ॥

* सांस्कारसाक्षात्करिात ् (saṁskāra-sākṣāt-karaṇāt): By direct perception of one's past

impressions (samskaras)

* पव
ू थजानतज्ञानम ् (pūrva-jāti-jñānam): Knowledge of previous births is gained.

Explanation: Every action and experience leaves an impression (samskara) stored deep
within the mind. By performing Samyama on this storehouse of impressions, the yogi can
directly perceive them and thereby gain knowledge of their own past lives.

Sutra 19: प्रत्ययस्य परधचत्तज्ञानम ् ।। १९ ॥

* प्रत्ययस्य (pratyayasya): [By Samyama] on the cognitions of a mind

* परधचत्तज्ञानम ् (para-citta-jñānam): Knowledge of another's mind is gained.

Explanation: By performing Samyama on the signs and expressions that reveal the mental
state of another person, a yogi can gain direct knowledge of what is happening in that
person's mind.

Sutra 20: न च तत्सालम्बनां तस्याववषयीभूतत्वात ् ॥ २० ॥

* न च तत ् सालम्बनां (na ca tat sālambanaṁ): But not the content with its support

* तस्य अववषयीभूतत्वात ् (tasya aviṣayī-bhūtatvāt): Because that is not the object of the
Samyama.

Explanation: This Samyama gives the yogi knowledge of the state of the other mind (e.g., if
it is angry, calm, or distracted), but not the specific content of its thoughts (e.g., why it is
angry). This is because the yogi's Samyama was on the mind itself, not on the specific
objects the other mind was thinking about.

Sutra 21: कायरूपसांयमात ् तद्ग्राह्यशस्क्तस्तम्भे चक्षुःप्रकाशासम्प्रयोगेऽन्तधाथनम ् ॥ २१ ॥

* कायरूपसांयमात ् (kāya-rūpa-saṁyamāt): By performing Samyama on the form of the body

* तद्ग्राह्यशस्क्तस्तम्भे (tad-grāhya-śakti-stambhe): When the power of perceptibility is

suspended

* चक्षुःप्रकाशासम्प्रयोगे (cakṣuḥ-prakāśa-asaṁprayoge): And there is a disconnection from

the light of the observer's eye

* अन्तधाथनम ् (antardhānam): The yogi becomes invisible.

Explanation: By performing Samyama on the visual form of their own body, a yogi gains the
ability to suspend the body's property of being seen. When this is done, light from the yogi's
body no longer connects with the eyes of an observer, and the yogi effectively vanishes
from sight.

Sutra 22: सोपिमां ननरुपिमां च कमथ तत्सांयमादपरान्तज्ञानमररष्टे भ्यो वा ॥ २२ ॥

* कमथ सोपिमां ननरुपिमां च (karma sopakramaṁ nirupakramaṁ ca): Karma is of two kinds:
fast-fructifying and slow-fructifying.
* तत्सांयमात ् (tat-saṁyamāt): By Samyama on them

* अपरान्तज्ञानम ् (aparānta-jñānam): One gains knowledge of death

* वा अररष्टे भ्यः (vā ariṣṭebhyaḥ): Or from omens.

Explanation: The karma that determines our lifespan can be of two types: 'sopakrama'
(active and producing results quickly) and 'nirupakrama' (dormant and producing results
slowly). By performing Samyama on their karma, a yogi can know exactly how much is left
to be experienced and can therefore predict the precise moment of their death. This
knowledge can also be gained by interpreting certain omens or signs.

Sutra 23: मैत्र्याहदषु बलानन ॥ २३ ॥

* मैत्र्याहदषु (maitry-ādiṣu): [By Samyama] on friendliness and other such qualities

* बलानन (balāni): Great strength [in them] is acquired.

Explanation: By performing Samyama on the attitudes of friendliness (maitri), compassion

(karuna), and joy (mudita), the yogi develops an immense and unshakable strength in these
qualities. Their friendliness becomes powerful enough to benefit all, and their compassion
becomes strong enough to remove the suffering of others.

Sutra 24: बलेषु हस्स्तबलादीनन ॥ २४ ॥

* बलेषु (baleṣu): [By Samyama] on various strengths

* हस्स्तबलादीनन (hasti-bala-ādīni): The strength of an elephant and so on is gained.

Explanation: By performing Samyama on the strength of an elephant, a yogi acquires the

strength of an elephant. Similarly, by performing Samyama on the strength of the wind or
any other source of power, the yogi can acquire that specific strength.

Sutra 25: प्रवत्त्ृ यालोकन्यासात ् सक्ष

ू मव्यवहहतववप्रकृष्टज्ञानम ् ॥ २५ ॥

* प्रवत्त्ृ यालोकन्यासात ् (pravṛtti-āloka-nyāsāt): By directing the light of a higher faculty of

perception
* सक्ष
ू मव्यवहहतववप्रकृष्टज्ञानम ् (sūkṣma-vyavahita-viprakṛṣṭa-jñānam): Knowledge of things
that are subtle, hidden, or distant is gained.

Explanation: A yogi can develop an inner, luminous faculty of perception. By mentally

directing the light of this faculty onto any object, they can gain direct knowledge of it, no
matter how subtle it is (like an atom), hidden (like treasure underground), or far away.

Sutra 26: भव
ु नज्ञानां सय
ू े सांयमात ् ।। २६ ।।

* सूये सांयमात ् (sūrye saṁyamāt): By performing Samyama on the sun

* भुवनज्ञानां (bhuvana-jñānaṁ): Knowledge of the cosmic regions is gained.

Explanation: By performing Samyama on the sun, the yogi gains knowledge of all the
different realms or planes of existence in the cosmos.

Sutra 27: चन्द्रे ताराव्यूहज्ञानम ् ।। २७ ।।

* चन्द्रे (candre): [By Samyama] on the moon

* ताराव्यूहज्ञानम ् (tārā-vyūha-jñānam): Knowledge of the arrangement of the stars is gained.

Explanation: By performing Samyama on the moon, the yogi comes to know the exact
position and arrangement of all the stars in the sky.

Sutra 28: ध्रुवे तद्गनतज्ञानम ् ।। २८ ॥

* ध्रुवे (dhruve): [By Samyama] on the pole star

* तद्गनतज्ञानम ् (tad-gati-jñānam): Knowledge of their [the stars'] motion is gained.

Explanation: The pole star is the fixed point around which other stars appear to move. By
performing Samyama on the pole star, the yogi gains complete knowledge of the
movements and orbits of all the stars.
Sutra 29: नाभभचिे कायव्यह
ू ज्ञानम ् ॥ २९ ॥

* नाभभचिे (nābhi-cakre): [By Samyama] on the navel center

* कायव्यूहज्ञानम ् (kāya-vyūha-jñānam): Knowledge of the organization of the body is gained.

Explanation: The navel center is a primary junction for the body's subtle energy channels
(nadis). By performing Samyama there, the yogi gains full knowledge of the body's entire
structure, including the placement of organs and the network of all the nadis.

Sutra 30: कण्ठकूपे क्षुस्त्पपासाननववृ त्तः ॥ ३० ॥

* कण्ठकूपे (kaṇṭha-kūpe): [By Samyama] on the pit of the throat

* क्षुस्त्पपासाननववृ त्तः (kṣut-pipāsā-nivṛttiḥ): The cessation of hunger and thirst occurs.

Explanation: There is a hollow area at the base of the throat. The sensation of hunger and
thirst is said to originate from the vital air striking this point. By performing Samyama there,
the yogi can overcome the afflictions of hunger and thirst.

Sutra 31: कूमथनाडयाां स्र्ैयथम ् ॥ ३१ ॥

* कूमथनाडयाम ् (kūrma-nāḍyāṁ): [By Samyama] on the kurma-nadi (tortoise channel)

* स्र्ैयथम ् (sthairyam): Steadiness is achieved.

Explanation: Below the pit of the throat, in the chest area, there is a subtle energy channel
shaped like a tortoise. By performing Samyama on this nadi, the yogi can achieve perfect
stillness of both body and mind.

Sutra 32: मूधथज्योनतवष भसद्धदशथनम ् ।। ३२ ।।

* मूधथज्योनतवष (mūrdha-jyotiṣi): [By Samyama] on the light in the crown of the head

* भसद्धदशथनम ् (siddha-darśanam): One has visions of perfected beings (Siddhas).

Explanation: There is an aperture in the skull known as the Brahmarandhra (the opening of
Brahman). By performing Samyama on the luminous light at this point, the yogi can
perceive Siddhas—perfected masters who travel in the subtle realms.

Sutra 33: प्रानतभाद्वा सवथम ् ॥ ३३ ॥

* वा प्रानतभात ् (vā prātibhāt): Or, through the light of intuition

* सवथम ् (sarvam): Everything [becomes known].

Explanation: Pratibha is a spontaneously arising, brilliant intuition that dawns just before
the highest knowledge. Just as the light of dawn illuminates everything before the sun rises,
this intuitive knowledge can reveal everything to the yogi without the need for specific
Samyamas.

Sutra 34: हृदये धचत्तसांववत ् ।। ३४ ॥

* हृदये (hṛdaye): [By Samyama] on the heart

* धचत्तसांववत ् (citta-saṁvit): Knowledge of the nature of the mind is gained.

Explanation: The heart is considered the seat of the mind (chitta). By performing Samyama
on the heart-lotus, the yogi gains complete knowledge of their own mind and all its
fluctuations.

Sutra 35: सत्त्वपरु

ु षयोरत्यन्तासांकीिथयोः प्रत्ययाववशेषो भोगः परार्ाथत्स्वार्थसय
ां मात्परु
ु षज्ञानम ् ।। ३५ ।।

* भोगः (bhogaḥ): Experience (bhoga) is

* प्रत्ययाववशेषः (pratyaya-aviśeṣaḥ): The non-distinction in the perception

* सत्त्वपुरुषयोः अत्यन्तासांकीिथयोः (sattva-puruṣayoḥ atyanta-asaṁkīrṇayoḥ): Of the intellect

(sattva) and the Self (purusha), which are utterly distinct.

* स्वार्थसांयमात ् (svārtha-saṁyamāt): By Samyama on the self-interest [of the Purusha],

which is distinct from the other-interest [of the intellect]
* परु
ु षज्ञानम ् (puruṣa-jñānam): Knowledge of the Purusha is gained.

Explanation: The intellect (representing Prakriti) and the Self (Purusha) are completely
different. Yet, due to ignorance, they are experienced as one. This non-distinction is the
basis of all worldly experience (Bhoga). The intellect's activities exist for the sake of the Self
(this is its "other-interest"). The Self's own purpose is simply to know itself (this is its "self-
interest"). By performing Samyama on the Self's own nature, separate from the intellect,
the yogi attains direct knowledge of the Self (Purusha).

Sutra 36: ततः प्रानतभश्राविवेदनादशाथस्वादवाताथ जायन्ते ॥ ३६ ॥

* ततः (tataḥ): From that [Samyama on the Self]

* प्रानतभश्राविवेदनादशाथस्वादवाताथः (prātibha-śrāvaṇa-vedana-ādarśa-āsvāda-vārtāḥ):
Intuition, and higher powers of hearing, touch, sight, taste, and smell

* जायन्ते (jāyante): Arise.

Explanation: As a result of the Samyama leading to Self-knowledge, six supernormal

sensory abilities arise spontaneously before the final goal is reached. These are: Pratibha
(intuition), Shravana (divine hearing), Vedana (divine feeling/touch), Adarsha (divine sight),
Asvada (divine taste), and Varta (divine smell).

Sutra 37: ते समाधावप

ु सगाथ व्युत्र्ाने भसद्धयः ॥ ३७ ॥

* ते (te): They [these powers]

* समाधौ उपसगाथः (samādhau upasargāḥ): Are obstacles to Samadhi

* व्युत्र्ाने भसद्धयः (vyutthāne siddhayaḥ): But are accomplishments in the worldly state.

Explanation: If these six powers arise, a yogi should renounce them, because they are
obstacles to achieving the highest goal of Self-realization. However, for a worldly person
who is not on the path of Yoga, these powers would certainly be considered great
accomplishments (siddhis).
Sutra 38: बन्धकारिशैधर्ल्यात्प्रचारसांवद
े नाछच धचत्तस्य परशरीरावेशः ।। ३८ ।।

* बन्धकारिशैधर्ल्यात ् (bandha-kāraṇa-śaithilyāt): By loosening the cause of bondage

(karma)

* प्रचारसांवद
े नात ् च (pracāra-saṁvedanāt ca): And from knowing the pathways of the mind

* धचत्तस्य परशरीरावेशः (cittasya para-śarīra-āveśaḥ): The mind can enter another's body.

Explanation: The mind is bound to a single body by its karmic impressions. When a yogi
weakens these karmic ties through practice and also gains full knowledge of the subtle
channels through which consciousness moves, they acquire the ability to project their
mind and senses out of their own body and into the body of another (living or dead).

Sutra 39: उदानजयाज्जलपङ्ककण्टकाहदष्वसङ्गउत्िास्न्तश्च ॥ ३९ ॥

* उदानजयात ् (udāna-jayāt): By mastering the Udana Vayu

* जलपङ्ककण्टकाहदषु असङ्गः (jala-paṅka-kaṇṭaka-ādiṣu asaṅgaḥ): One remains untouched

by water, mud, thorns, etc.

* उत्िास्न्तः च (utkrāntiḥ ca): And can achieve levitation or an upward departure at death.

Explanation: The Udana Vayu is the upward-moving vital air that governs the region of the
throat and head. By mastering it, the yogi's body becomes extremely light, like cotton. They
can walk on water or mud without sinking, and thorns cannot pierce them. Furthermore, it
allows them to leave the body at will through the crown of the head, ensuring a positive
transition after death.

Sutra 40: समानजयाज्ज्वलनम ् ।। ४० ।।

* समानजयात ् (samāna-jayāt): By mastering the Samana Vayu

* ज्वलनम ् (jvalanam): A radiant effulgence is produced.

Explanation: The Samana Vayu is the vital air that governs digestion and is centered in the
abdominal region. By mastering it, the yogi can make their body blaze with a radiant light,
appearing as if on fire.
Sutra 41: श्रोत्राकाशयोः सम्बन्धसांयमाद् हदव्यां श्रोत्रम ् ॥ ४१ ॥

* श्रोत्राकाशयोः सम्बन्धसांयमात ् (śrotra-ākāśayoḥ sambandha-saṁyamāt): By Samyama on the

relationship between the ear and space

* हदव्यां श्रोत्रम ् (divyaṁ śrotram): Divine hearing is acquired.

Explanation: The sense of hearing is intimately related to the element of space (akasha). By
performing Samyama on this relationship, the yogi's hearing ability becomes divine. They
can hear subtle, distant, and hidden sounds.

Sutra 42: कायाकाशयोः सम्बन्धसांयमाल्लघुतूलसमापत्तेश्चाकाशगमनम ् ॥ ४२ ॥

* कायाकाशयोः सम्बन्धसांयमात ् (kāya-ākāśayoḥ sambandha-saṁyamāt): By Samyama on the

relationship between the body and space

* लघुतूलसमापत्तेः च (laghu-tūla-samāpatteḥ ca): And by absorption in the lightness of cotton

* आकाशगमनम ् (ākāśa-gamanam): The power to travel through space is gained.

Explanation: By performing Samyama on the relationship between the body and space, and
also by performing Samyama on something extremely light, like a piece of cotton, until the
mind becomes absorbed in the quality of lightness, the yogi can make their body light
enough to travel through the air.

Sutra 43: बहहरकस्ल्पता ववृ त्तमथहाववदे हा ततः प्रकाशावरिक्षयः ॥ ४३ ॥

* बहहः अकस्ल्पता ववृ त्तः महाववदे हा (bahiḥ akalpitā vṛttiḥ mahā-videhā): The mental fluctuation
that is external and not imagined is called Mahavideha (the great bodiless state).

* ततः प्रकाशावरिक्षयः (tataḥ prakāśa-āvaraṇa-kṣayaḥ): From this, the covering over the light
of knowledge is destroyed.

Explanation: There is a yogic state called 'Videha' or bodiless-consciousness, where the

mind functions outside the body. When this is just imagined, it is 'kalpita' (imagined). But
when the mind actually functions externally, having left its connection to the body, it is
'akalpita' (unimagined). This advanced state is called Mahavideha. By achieving this, the
veil of ignorance that covers the light of pure consciousness is destroyed.

Sutra 44: स्र्ूलस्वरूपसूक्षमान्वयार्थवत्त्वसांयमाद् भूतजयः ॥ ४४ ॥

* भूतजयः (bhūta-jayaḥ): Mastery over the five elements is gained

* स्र्ूलस्वरूपसूक्षमान्वयार्थवत्त्वसांयमात ् (sthūla-svarūpa-sūkṣma-anvaya-arthavattva-
saṁyamāt): By Samyama on their gross form, essential nature, subtle aspect, inherence,
and purpose.

Explanation: A yogi can gain complete mastery over the five gross elements (earth, water,
fire, air, space) by performing Samyama on their five different aspects: their gross
appearance, their essential characteristic (e.g., solidity for earth), their subtle form (the
tanmatras), their pervasiveness by the three Gunas, and their purpose (to provide
experience and liberation).

Sutra 45: ततोऽणिमाहदप्रादभ

ु ाथवः कायसम्पत्तद्धमाथनभभघातश्च ॥ ४५ ॥

* ततः (tataḥ): From that [mastery over the elements]

* अणिमाहदप्रादभ
ु ाथवः (aṇimā-ādi-prādurbhāvaḥ): The appearance of powers like Anima, etc.

* कायसम्पत ् (kāya-sampat): Perfection of the body

* तद्धमाथनभभघातः च (tad-dharma-anabhighātaḥ ca): And the non-obstruction by the

properties of the elements occurs.

Explanation: As a result of mastering the elements, three things are achieved:

* The eight major siddhis, beginning with Anima (the ability to become minute) and
Laghima (to become light).

* Perfection of the body.

* The yogi's body is no longer obstructed by the properties of the elements (e.g., they can
pass through solid earth, are not burned by fire, etc.).
Sutra 46: रूपलावण्यबलवज्रसांहननत्वानन कायसम्पत ् ॥ ४६ ॥

* कायसम्पत ् (Kāya-sampat): Perfection of the body consists of

* रूपलावण्यबलवज्रसांहननत्वानन (rūpa-lāvaṇya-bala-vajra-saṁhananatvāni): Beauty, grace,

strength, and adamantine hardness.

Explanation: The "perfection of the body" mentioned in the previous sutra includes a
beautiful form, an attractive gracefulness, great strength, and the hardness and durability
of a diamond.

Sutra 47: ग्रहिस्वरूपास्स्मतान्वयार्थवत्त्वसांयमाहदस्न्द्रयजयः ॥ ४७ ॥

* इस्न्द्रयजयः (indriya-jayaḥ): Mastery over the sense organs is gained

* ग्रहिस्वरूपास्स्मतान्वयार्थवत्त्वसांयमात ् (grahaṇa-svarūpa-asmitā-anvaya-arthavattva-
saṁyamāt): By Samyama on their power of cognition, essential nature, ego-sense,
inherence, and purpose.

Explanation: Similar to mastering the elements, a yogi can gain complete mastery over
their ten senses and the mind by performing Samyama on their five aspects: their function
(cognition), their true nature, their connection to the ego (I-sense), their pervasiveness by
the Gunas, and their purpose.

Sutra 48: ततो मनोजववत्वां ववकरिभावः प्रधानजयश्च ॥ ४८ ॥

* ततः (tataḥ): From that [mastery over the senses]

* मनोजववत्वां (mano-javitvaṁ): Comes speed like the mind

* ववकरिभावः (vikaraṇa-bhāvaḥ): Perception without the physical sense organs

* प्रधानजयः च (pradhāna-jayaḥ ca): And mastery over Pradhana (primal nature).

Explanation: Mastery over the senses grants three major powers:

* The body can move as fast as the mind thinks.

* The ability to perceive things without using the physical sense organs (e.g., hearing
without ears).
* Complete mastery over Prakriti (Pradhana), the root cause of the entire phenomenal
world.

Sutra 49: सत्त्वपुरुषान्यताख्यानतमात्रस्य सवथभावाधधष्ठातत्ृ वां सवथज्ञातत्ृ वां च ॥ ४९ ॥

* सत्त्वपुरुषान्यताख्यानतमात्रस्य (sattva-puruṣa-anyatā-khyāti-mātrasya): For one who is

established only in the knowledge of the distinction between the intellect and the Self

* सवथभावाधधष्ठातत्ृ वां (sarva-bhāva-adhiṣṭhātṛtvaṁ): There is supremacy over all states of

existence

* सवथज्ञातत्ृ वां च (sarva-jñātṛtvaṁ ca): And omniscience.

Explanation: When a yogi becomes firmly established in the highest discriminative

knowledge, clearly seeing the difference between their pure consciousness (Purusha) and
their mind/intellect (Sattva), they become a true master. They achieve supremacy over all
of creation and become omniscient (all-knowing).

Sutra 50: तद्वैराग्यादवप दोषबीजक्षये कैवल्यम ् ॥ ५० ॥

* तद्वैराग्यात ् अवप (tad-vairāgyāt api): By dispassion even towards that [supreme knowledge
and mastery]

* दोषबीजक्षये (doṣa-bīja-kṣaye): The seeds of bondage are destroyed

* कैवल्यम ् (kaivalyam): And Kaivalya (absolute liberation) is attained.

Explanation: The final step is to have dispassion and non-attachment even towards the
state of omniscience and mastery described in the previous sutra. By renouncing this last
and highest temptation, the final seeds of ignorance and bondage are completely
destroyed, leading to the ultimate goal: Kaivalya.

Sutra 51: स्र्ान्यप

ु ननमन्त्रिे सङ्गस्मयाकरिां पन
ु रननष्टप्रसङ्गात ् ॥ ५१ ॥

* स्र्ान्युपननमन्त्रिे (sthāny-upanimantraṇe): Upon being invited by celestial beings

* सङ्गस्मयाकरिां (saṅga-smaya-akaraṇaṁ): One should not form any attachment or pride

* पुनरननष्टप्रसङ्गात ् (punar-aniṣṭa-prasaṅgāt): Because of the possibility of renewed

undesirable consequences.

Explanation: When a yogi reaches a very high state, celestial beings (Devas) may appear
and invite them to enjoy heavenly pleasures, praising their accomplishments. At this
critical juncture, the yogi must remain extremely careful. They should not feel any pride in
their achievements nor any attachment to the offered pleasures. Giving in to such
temptations can cause a downfall and drag the yogi back into the cycle of worldly
existence.

Sutra 52: क्षितत्िमयोः सांयमाद्वववेकजां ज्ञानम ् ॥ ५२ ॥

* क्षितत्िमयोः सांयमात ् (kṣaṇa-tat-kramayoḥ saṁyamāt): By Samyama on the moment and

its sequence

* वववेकजां ज्ञानम ् (viveka-jaṁ jñānam): Knowledge born of discrimination is gained.

Explanation: A "moment" (kshana) is the smallest indivisible unit of time. The continuous
flow of these moments is their "sequence" (krama). Time as we know it is this sequence. By
performing Samyama on a single moment and the sequence of moments, the yogi attains
the highest knowledge born from perfect discrimination.

Sutra 53: जानतलक्षिदे शैरन्यतावछिे दात ् तुल्ययोस्ततः प्रनतपवत्तः ॥ ५३ ॥

* ततः प्रनतपवत्तः (tataḥ pratipattiḥ): From that [discriminative knowledge] comes the ability to
distinguish

* तुल्ययोः (tulyayoḥ): Between two similar objects

* जानतलक्षिदे शैः अन्यतानवछिे दात ् (jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt): Which

cannot be differentiated by species, characteristic, or position.

Explanation: The discriminative knowledge gained from the previous Samyama is so

precise that a yogi can tell the difference between two objects that appear absolutely
identical to an ordinary person—even if they are of the same kind (jati), have the same
characteristics (lakshana), and occupy the same space (desha) (e.g., two identical atoms).

Sutra 54: तारकां सवथववषयां सवथर्ाववषयमिमां चेनत वववेकजां ज्ञानम ् ॥ ५४ ॥

* वववेकजां ज्ञानम ् (viveka-jaṁ jñānam): The knowledge born of discrimination

* तारकां (tārakaṁ): Is the deliverer (taraka)

* सवथववषयां (sarva-viṣayaṁ): It has all things as its object

* सवथर्ाववषयम ् (sarvathā-viṣayaṁ): It knows them in all their aspects

* अिमां च इनत (akramaṁ ca iti): And it knows them simultaneously.

Explanation: This highest discriminative knowledge is called Taraka, meaning "the

Deliverer," because it ferries the yogi across the ocean of worldly existence. Its nature is
threefold: it is omniscient (knows all things), it knows them from every possible angle, and
it knows them all at once, in a single flash of insight, not sequentially.

Sutra 55: सत्त्वपुरुषयोः शुद्धधसाम्ये कैवल्यम ् ॥ ५५ ॥

* कैवल्यम ् (kaivalyam): Kaivalya (absolute liberation) is attained

* सत्त्वपुरुषयोः शुद्धधसाम्ये (sattva-puruṣayoḥ śuddhi-sāmye): When there is an equality of

purity between the intellect (sattva) and the Self (purusha).

Explanation: When the yogi's intellect (sattva) becomes completely purified of all
impressions and resolves back into its cause, it becomes as pure as the Self (Purusha)
itself. And the Purusha, whose association with the intellect was based on ignorance, is
also revealed in its own pristine purity. When these two—the essence of mind and the
essence of consciousness—are equally pure (one by dissolution, the other by revelation),
the state of Kaivalya is achieved. This is the final goal.

Thank you for your feedback; it helps me to assist you better. Whenever you and your
students are ready, please let me know, and we can proceed with the final chapter,
Kaivalya Pada.
Chapter 4: Kaivalya Pada (The Chapter on Absolute Freedom)
Introduction: The first chapter primarily described the nature of Samadhi, so it was called
'Samadhi Pada'. The second chapter primarily described the means to Samadhi, so it was
called 'Sadhana Pada'. The third chapter described the various powers (Siddhis) that can be
attained through Samadhi, so it was called 'Vibhuti Pada'. In these three chapters, the
actual fruit of Samadhi, which is Kaivalya (Absolute Freedom), was not discussed in detail.
Therefore, to describe this ultimate goal in a clear and systematic way, this fourth chapter
is started. For this reason, its name is 'Kaivalya Pada'.

It has been mentioned that various powers are attained through Samadhi, but this is not
the only way; they can also be attained through other means. Therefore, their description
begins.

Sutra 1: जन्मौषधधमन्त्रतपः समाधधजाः भसद्धयः ॥ १ ॥

* भसद्धयः (siddhayaḥ): The powers (siddhis)

* जन्मौषधधमन्त्रतपः समाधधजाः (janma-auṣadhi-mantra-tapaḥ-samādhi-jāḥ): Are born of

birth, herbs, mantras, austerity, or samadhi.

Explanation: Extraordinary, superhuman powers are called Siddhis. They can arise from five
different causes:

* Janma (Birth): Powers that are present from birth. When a being moves from one species
to another, the transformation in their body, senses, and mind can result in the
manifestation of extraordinary powers. For example, the stories of divine beings like Kapila,
Veda Vyasa, and Shukadeva in the scriptures describe powers they had from birth.

* Aushadhi (Herbs): Powers attained through the use of specific, mystical herbs or
chemical preparations (rasayana). This can result in extraordinary changes in the body,
such as rejuvenation. However, these changes are typically limited to the physical body
and do not necessarily lead to spiritual progress.

* Mantra: Powers attained through the disciplined repetition of specific mantras. When a
person performs the prescribed practice of a mantra with full devotion and discipline,
extraordinary abilities can manifest in their body, senses, and mind. This is described in the
Vedas and Tantras.

* Tapas (Austerity): Powers attained through the practice of intense self-discipline and
austerity. When a person performs their prescribed duties, endures hardships, and purifies
their body, senses, and mind without abandoning their dharma, they can attain remarkable
powers. This is seen in many stories of great sages.

* Samadhi: Powers that arise from the practice of Samadhi (as described in Chapter 3).
When, through the practice of Dharana, Dhyana, and Samadhi, extraordinary abilities
manifest in the body, senses, and mind, they are called 'samadhi-born' siddhis.

Sutra 2: जात्यन्तरपररिामः प्रकृत्यापरू ात ् ॥ २ ॥

* जात्यन्तरपररिामः (jāty-antara-pariṇāmaḥ): The transformation into another species

* प्रकृत्यापरू ात ् (prakṛty-āpūrāt): Is caused by the filling-in by nature.

Explanation: The transformation from one form of existence (species) to another—for

example, from a human body to a celestial one—happens because the constituent
elements of nature (Prakriti) flow in and fill up the new form, bringing with them the
potential for new and extraordinary abilities.

Sutra 3: ननभमत्तमप्रयोजकां प्रकृतीनाां वरिभेदस्तु ततः क्षेत्रत्रकवत ् ॥ ३ ॥

* ननभमत्तम ् (nimittam): The incidental cause (like dharma or adharma)

* अप्रयोजकां (aprayojakaṁ): Does not move nature into action.

* वरिभेदस्तु (varaṇa-bhedas tu): It merely removes the obstacles,

* ततः क्षेत्रत्रकवत ् (tataḥ kṣetrikavat): Like a farmer.

Explanation: An efficient cause, like good or bad deeds (dharma or adharma), does not
force nature (Prakriti) to act. Nature flows on its own. The cause simply removes the barrier
that was holding nature back. The analogy is given of a farmer wanting to irrigate his fields.
He doesn't carry the water and pour it on the field. The water is already there, held back by
a dam. The farmer simply removes a small part of the dam (the obstacle), and the water
naturally flows from a higher field to a lower one. Similarly, dharma removes the obstacle of
adharma, allowing nature to flow in and create a higher birth.

Sutra 4: ननमाथिधचत्तान्यस्स्मतामात्रात ् ॥ ४ ॥

* ननमाथिधचत्तानन (nirmāṇa-cittāni): Created minds

* अस्स्मतामात्रात ् (asmitā-mātrāt): Proceed from the sense of individuality (asmita) alone.

Explanation: A yogi can create multiple minds. Unlike our original mind, which is created
from the cosmic intellect (Mahat), these artificially created minds are projected directly
from the yogi's own sense of "I-am-ness" (Asmita).

Sutra 5: प्रववृ त्तभेदे प्रयोजकां धचत्तमेकमनेकेषाम ् ॥ ५ ॥

* प्रववृ त्तभेदे (pravṛtti-bhede): In the diversity of their activities,

* धचत्तम ् एकम ् (cittam ekam): The one original mind

* प्रयोजकां (prayojakaṁ): Is the director

* अनेकेषाम ् (anekeṣām): Of the many [created minds].

Explanation: Just as in one's own body, there is one mind that directs the various senses, a
yogi's one original, natural mind is the director of all the multiple minds they may have
created.

Sutra 6: तत्र ध्यानजमनाशयम ् ॥ ६ ॥

* तत्र (tatra): Of these [five types of yogis/minds],

* ध्यानजम ् (dhyāna-jam): The one born of meditation

* अनाशयम ् (anāśayam): Is free from the storehouse of karma.

Explanation: Of the five ways to attain Siddhis (birth, herbs, mantra, austerity, and
samadhi/meditation), only the mind that has attained perfection through meditation is free
from leaving new karmic impressions (karmashaya). The powers gained through the other
four methods may still be associated with karmic residue and are therefore not a means to
the final goal of Kaivalya.

Sutra 7: कमाथशुक्लाकृष्िां योधगनस्स्त्रववधभमतरेषाम ् ॥ ७ ॥

* कमथ (karma): The karma

* योधगनः (yoginaḥ): Of a yogi

* अशुक्लाकृष्िां (aśukla-akṛṣṇaṁ): Is neither white (good) nor black (bad).

* इतरे षाम ् (itareṣām): For others,

* त्रत्रववधम ् (tri-vidham): It is of three kinds.

Explanation: The actions of a fully realized yogi do not create new karma; they are beyond
good and bad. For ordinary people, however, karma is of three types:

* Shukla (White): Good or virtuous actions that result in pleasure.

* Krishna (Black): Bad or sinful actions that result in pain.

* Shukla-Krishna (White-Black): Mixed actions that result in a mixture of pleasure and pain.

The yogi's karma is a fourth type: neither white nor black, because it is performed without
desire or attachment.

Sutra 8: ततस्तद्ववपाकानुगुिानामेवाभभव्यस्क्तवाथसनानाम ् ॥ ८ ॥

* ततः (tataḥ): From those [three kinds of karma]

* अभभव्यस्क्तः वासनानाम ् (abhivyaktiḥ vāsanānām): Arises the manifestation of those latent

desires (vasanas)

* तद्ववपाकानुगुिानाम ् एव (tad-vipāka-anuguṇānām eva): Which correspond to the fruition of

that karma.

Explanation: At the time of death, the sum total of one's karma determines the next life.
From the vast storehouse of latent desires (vasanas) from countless past lives, only those
vasanas that are in harmony with the impending birth will manifest. For example, if one's
karma is leading to birth as a dog, the vasanas appropriate for a dog's life will become
active.

Sutra 9: जानतदे शकालव्यवहहतानामप्यानन्तयं स्मनृ तसांस्कारयोरेकरूपत्वात ् ॥ ९ ॥

* जानतदे शकालव्यवहहतानाम ् अवप (jāti-deśa-kāla-vyavahitānām api): Even though they are

separated by birth, place, and time,

* आनन्तयं (ānantaryaṁ): There is an uninterrupted connection

* स्मनृ तसांस्कारयोः एकरूपत्वात ् (smṛti-saṁskārayoḥ eka-rūpatvāt): Because memory and

impressions are one in nature.

Explanation: An action might be performed in one life, and its result experienced in another
life, separated by a great gap in time and a change in species. The connection is maintained
because the memory of the experience and the impression (samskara) of the action that
caused it are essentially the same thing. When the fruit of the karma ripens, the
corresponding memory and desire (vasana) are instantly triggered.

Sutra 10: तासामनाहदत्वां चाभशषो ननत्यत्वात ् ॥ १० ॥

* तासाम ् अनाहदत्वां च (tāsām anāditvaṁ ca): And these [vasanas] are beginningless

* आभशषः ननत्यत्वात ् (āśiṣaḥ nityatvāt): Because the desire to exist is eternal.

Explanation: The desires (vasanas) have no beginning. This is proven by the fact that the will
to live is found in every creature, even a newborn, from the very first moment. This innate
fear of extinction and desire for self-preservation proves the experience of previous deaths
and thus a beginningless chain of existence.

Sutra 11: हे तुफलाश्रयालम्बनैः सांगह

ृ ीतत्वादे षामभावे तदभावः ॥ ११ ॥

* हे तुफलाश्रयालम्बनैः सांगह
ृ ीतत्वात ् (hetu-phala-āśraya-ālambanaiḥ saṅgṛhītatvāt): Since they
[the vasanas] are held together by cause, effect, support, and object,
* एषाम ् अभावे तदभावः (eṣām abhāve tad-abhāvaḥ): When these are absent, they [the
vasanas] are also absent.

Explanation: The vasanas exist because they are bound together by four things:

* Hetu (Cause): The Kleshas (ignorance, ego, etc.).

* Phala (Effect): The birth, lifespan, and experiences that result.

* Ashraya (Support): The mind itself, which is the storehouse.

* Alambana (Object): The sense objects that trigger the desires.

When these four are eliminated through yogic practices like discriminative knowledge, the
vasanas themselves are completely destroyed.

Sutra 12: अतीतानागतां स्वरूपतोऽस्त्यध्वभेदाद्धमाथिाम ् ॥ १२ ॥

* अतीत अनागतां (atīta anāgataṁ): The past and the future

* स्वरूपतः अस्स्त (svarūpataḥ asti): Exist in their real form.

* अध्वभेदात ् धमाथिाम ् (adhva-bhedāt dharmāṇām): There is only a difference in the paths (or
time-characteristics) of their properties.

Explanation: The past and future are not non-existent. They exist in a potential or subtle
form within the ultimate cause (Prakriti). What we call "present," "past," and "future" are
just different stages or characteristics of an object's manifestation. Nothing is ever truly
created from nothing, and nothing ever truly vanishes into nothing.

Sutra 13: ते व्यक्तसक्ष

ू मा गुिात्मानः ॥ १३ ॥

* ते (te): They [the properties]

* व्यक्तसक्ष
ू माः (vyakta-sūkṣmāḥ): Are manifest or subtle

* गुिात्मानः (guṇa-ātmānaḥ): And are of the nature of the Gunas.

Explanation: All properties and objects, whether they are in a manifest (vyakta) state in the
present or a subtle (sukshma) state in the past or future, are ultimately composed of the
three Gunas (sattva, rajas, tamas).

Sutra 14: पररिामैकत्वाद्वस्तुतत्त्वम ् ॥ १४ ॥

* पररिामैकत्वात ् (pariṇāma-ekatvāt): Due to the uniformity of transformation,

* वस्तुतत्त्वम ् (vastu-tattvam): An object appears as a single entity.

Explanation: Although an object is really just a specific combination and transformation of

the three Gunas, it appears to us as a single, unified thing (like a "pot" or a "cloth"). This is
because the underlying transformation of the Gunas that produces it is singular and
uniform.

Sutra 15: वस्तुसाम्ये धचत्तभेदात्तयोववथभक्तः पन्र्ाः ॥ १५ ॥

* वस्तुसाम्ये (vastu-sāmye): Even when the object is the same,

* धचत्तभेदात ् (citta-bhedāt): Due to the difference in minds,

* तयोः ववभक्तः पन्र्ाः (tayoḥ vibhaktaḥ panthāḥ): The paths [of the object and the mind's
perception of it] are separate.

Explanation: An object is one thing, but different minds perceive it differently according to
their own nature and conditioning. For example, one person sees a beautiful woman with
desire, another with reverence, and a third with jealousy. The woman is the same object,
but the perceptions are different. This proves that an object exists independently of any
single mind that perceives it.

Sutra 16: न चैकधचत्ततन्त्रां वस्तु तदप्रमािकां तदा क्रकां स्यात ् ॥ १६ ॥

* न च एकधचत्ततन्त्रां वस्तु (na ca eka-citta-tantraṁ vastu): An object is not dependent on a

single mind.
* तत ् अप्रमािकां तदा क्रकां स्यात ् (tat apramāṇakaṁ tadā kiṁ syāt): If it were, what would happen
to it when that mind was not perceiving it?

Explanation: This sutra refutes the idea that reality is just a mental projection. If an object
only existed when one particular mind was thinking of it, what would happen to the object
when that mind was distracted or in deep sleep? The object would cease to exist, which is
contrary to our experience. This proves that objects have an independent reality.

Sutra 17: तदप

ु रागापेक्षक्षत्वास्छचत्तस्य वस्तु ज्ञाताज्ञातम ् ॥ १७ ॥

* वस्तु ज्ञात अज्ञातां (vastu jñāta-ajñātaṁ): An object is known or unknown

* धचत्तस्य तदप
ु रागापेक्षक्षत्वात ् (cittasya tad-uparāga-apekṣitvāt): Depending on whether the
mind is colored by it or not.

Explanation: An object's existence is independent. It becomes "known" to a mind only

when that mind comes into contact with it and is "colored" or affected by its impression.
When the mind is not in contact with the object, the object remains "unknown," but it still
exists.

Sutra 18: सदा ज्ञातास्श्चत्तवत्त

ृ यस्तत्प्रभोः परु
ु षस्यापररिाभमत्वात ् ॥ १८ ॥

* धचत्तवत्त
ृ यः (citta-vṛttayaḥ): The fluctuations of the mind

* सदा ज्ञाताः (sadā jñātāḥ): Are always known

* तत्प्रभोः पुरुषस्य (tat-prabhoḥ puruṣasya): To its master, the Purusha,

* अपररिाभमत्वात ् (apariṇāmitvāt): Because of the Purusha's changelessness.

Explanation: The mind and its thoughts are constantly changing. But its Lord and Master,
the Purusha (pure consciousness), is unchanging. Because the Purusha is eternal and
changeless, it is the constant witness to every single fluctuation that arises and subsides in
the mind. The mind's activities are never unknown to the Seer.

Sutra 19: न तत्स्वाभासां दृश्यत्वात ् ॥ १९ ॥

* न तत ् स्वाभासां (na tat svābhāsaṁ): It [the mind] is not self-illuminating

* दृश्यत्वात ् (dṛśyatvāt): Because it is a perceptible object.

Explanation: The mind cannot know itself. Just like our eyes can see other things but cannot
see themselves, the mind is an object of perception (Drishya). It needs something else to
illuminate it. That illuminator is the Purusha.

Sutra 20: एकसमये चोभयानवधारिम ् ॥ २० ॥

* एकसमये च उभयानवधारिम ् (eka-samaye ca ubhaya-anavadhāraṇam): And it is not

possible to cognize both [the mind and its object] at the same time.

Explanation: The mind, being an instrument of perception, cannot perceive itself at the very
same moment it is perceiving an external object. To know itself, it would have to make itself
an object, at which point it could not be the subject perceiving something else.

Sutra 21: धचत्तान्तरदृश्ये बुद्धधबुद्धेरनतप्रसङ्गः स्मनृ तसांकरश्च ॥ २१ ॥

* धचत्तान्तरदृश्ये (citta-antara-dṛśye): If the mind were perceived by another mind,

* बद्
ु धधबद्
ु धेः अनतप्रसङ्गः (buddhi-buddheḥ atiprasaṅgaḥ): It would lead to an infinite regress
of minds,

* स्मनृ तसांकरः च (smṛti-saṅkaraḥ ca): And a confusion of memories.

Explanation: If one argued that one mind is known by a second mind, then that second
mind would need a third mind to be known, and so on, leading to an absurd infinite chain. It
would also create a confusion of memories, making it impossible to know which memory
belongs to which mind. This further proves the mind is not self-luminous but is witnessed
by the unchanging Purusha.

Sutra 22: धचतेरप्रनतसांिमायास्तदाकारापत्तौ स्वबुद्धधसांवेदनम ् ॥ २२ ॥

* स्वबद्
ु धधसांवद
े नम ् (sva-buddhi-saṁvedanam): The knowledge of one's own mind occurs
* तदाकारापत्तौ (tad-ākāra-āpattau): When it [the mind] takes the form

* धचतेः अप्रनतसांिमायाः (citeḥ apratisaṅkramāyāḥ): Of the consciousness (Chiti), which is

itself unchanging and does not move.

Explanation: The Purusha (pure consciousness, Chiti) is changeless and does not "act."
However, when the mind (buddhi) reflects the light of this consciousness, it takes on the
appearance of being conscious. It is in this reflected light that the mind becomes aware of
its own thoughts.

Sutra 23: द्रष्टृदृश्योपरक्तां धचत्तां सवाथर्थम ् ॥ २३ ॥

* धचत्तां (cittaṁ): The mind,

* द्रष्टृदृश्योपरक्तां (draṣṭṛ-dṛśya-uparaktaṁ): Being colored by both the Seer and the Seen,

* सवाथर्थम ् (sarvārtham): Can perceive all objects.

Explanation: The mind is able to function as an instrument of experience because it is

colored by two things: it reflects the light of the Seer (Purusha), which gives it the capacity
of awareness, and it is colored by the impressions of the objects of the world (the Seen).
Because it is connected to both, it can comprehend everything.

Sutra 24: तदसांख्येयवासनाभभस्श्चत्रमवप परार्ं सांहत्यकाररत्वात ् ॥ २४ ॥

* तत ् (tat): That [mind],

* धचत्रम ् अवप (citram api): Though variegated

* असांख्येयवासनाभभः (asaṅkhyeya-vāsanābhiḥ): By innumerable latent desires,

* परार्ं (parārthaṁ): Exists for another

* सांहत्यकाररत्वात ् (saṁhatya-kāritvāt): Because it acts as a combination.

Explanation: The mind is filled with countless desires and impressions (vasanas) from
beginningless time. Yet, it does not exist for its own sake. It exists to serve another—the
Purusha. We know this because the mind is a composite entity, made of parts (the Gunas).
Anything that is a compound object exists to serve a simple, non-compound user, just as a
complex bed exists for the simple person who sleeps on it.

Sutra 25: ववशेषदभशथन आत्मभावभावनाननववृ त्तः ॥ २५ ॥

* ववशेषदभशथनः (viśeṣa-darśinaḥ): For one who sees the distinction [between the Self and the
mind],

* आत्मभावभावनाननववृ त्तः (ātma-bhāva-bhāvanā-nivṛttiḥ): The practice of reflecting on the

nature of the Self ceases.

Explanation: The meditation "Who am I?" or "What is my true nature?" is a practice for the
seeker. But for the one who has already attained the highest discriminative knowledge and
directly perceives their true nature as the Purusha, separate from the mind, this kind of
inquiry and contemplation is no longer necessary. They have arrived.

Sutra 26: तदा वववेकननम्नां कैवल्यप्राग्भारां धचत्तम ् ॥ २६ ॥

* तदा (tadā): Then, at that time,

* धचत्तम ् (cittam): The mind

* वववेकननम्नां (viveka-nimnaṁ): Flows effortlessly towards discrimination

* कैवल्यप्राग्भारां (kaivalya-prāg-bhāraṁ): And gravitates towards Kaivalya.

Explanation: At this advanced stage, the yogi's mind naturally and continuously flows
towards discriminative knowledge, just as a river flows towards the ocean. It is irresistibly
drawn towards the final state of absolute freedom (Kaivalya). Its journey is nearing its end.

Sutra 27: तस्छिद्रेषु प्रत्ययान्तराणि सांस्कारेभ्यः ॥ २७ ॥

* तस्छिद्रे षु (tac-chidreṣu): In the breaks or gaps in that [flow],

* प्रत्ययान्तराणि (pratyaya-antarāṇi): Other thoughts arise

* सांस्कारेभ्यः (saṁskārebhyaḥ): From past impressions.

Explanation: Even in this high state, as long as the mind exists, there can be momentary
lapses in the flow of discriminative knowledge. In these gaps, old thought patterns and
impressions from past habits can occasionally surface, like ghosts from the past.

Sutra 28: हानमेषाां क्लेशवदक्

ु तम ् ॥ २८ ॥

* हानम ् एषाां (hānam eṣāṁ): The removal of these

* क्लेशवत ् उक्तम ् (kleśavat uktam): Is said to be like that of the Kleshas.

Explanation: These residual thoughts are to be destroyed in the same way the Kleshas were
destroyed (as described in Chapter 2): by burning them in the fire of meditation and
knowledge until they are rendered powerless.

Sutra 29: प्रसङ्ख्यानेऽप्यकुसीदस्य सवथर्ा वववेकख्यातेधथमथमेघः समाधधः ॥ २९ ॥

* धमथमेघः समाधधः (dharma-meghaḥ samādhiḥ): Is the Samadhi called the "Cloud of

Dharma,"

* प्रसङ्ख्याने अवप अकुसीदस्य (prasaṅkhyāne api akusīdasya): Which comes to one who has
no interest even in the highest state of enlightenment,

* सवथर्ा वववेकख्यातेः (sarvathā viveka-khyāteḥ): And who maintains the highest

discriminative knowledge at all times.

Explanation: When a yogi reaches a state of such high dispassion that they have no
attachment even to the powers of omniscience and mastery, and their discriminative
knowledge is constant and unwavering, they attain a state of Samadhi called
Dharmamegha Samadhi. It is so named because it showers down the rain of Dharma
(righteousness and reality), which washes away all remaining impurities and leads to the
final liberation.

Sutra 30: ततः क्लेशकमथननववृ त्तः ॥ ३० ॥

* ततः (tataḥ): From that [Dharmamegha Samadhi],

* क्लेशकमथननववृ त्तः (kleśa-karma-nivṛttiḥ): Comes the complete cessation of afflictions and

karma.

Explanation: Upon attaining Dharmamegha Samadhi, the five Kleshas and the entire
storehouse of karma (good, bad, and mixed) are completely and permanently destroyed.
The yogi becomes a Jivanmukta (liberated while living).

Sutra 31: तदा सवाथवरिमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पम ् ॥ ३१ ॥

* तदा (tadā): Then,

* सवाथवरिमलापेतस्य (sarva-āvaraṇa-mala-apetasya): When all coverings and impurities are

removed

* ज्ञानस्य आनन्त्यात ् (jñānasya ānantyāt): The infinity of knowledge is revealed,

* ज्ञेयम ् अल्पम ् (jñeyam alpam): And what remains to be known is very little.

Explanation: At this stage, with all the veils of ignorance and impurities of karma washed
away, the yogi's knowledge becomes infinite. Compared to this infinite knowledge, the
entire phenomenal world—all the things that can be known—seems insignificant and
small.

Sutra 32: ततः कृतार्ाथनाां पररिामिमसमास्प्तगुथिानाम ् ॥ ३२ ॥

* ततः (tataḥ): Then,

* गि
ु ानाम ् कृतार्ाथनाां (guṇānām kṛta-arthānāṁ): The Gunas, having fulfilled their purpose,

* पररिामिमसमास्प्तः (pariṇāma-krama-samāptiḥ): Cease their sequence of

transformations [for that Purusha].

Explanation: The purpose of the three Gunas (and all of Prakriti) was to provide experience
and liberation to the Purusha. For this liberated yogi, that purpose is now fulfilled.
Therefore, the incessant process of change and transformation of the Gunas comes to a
final end for that particular soul. They are no longer subject to rebirth.
Sutra 33: क्षिप्रनतयोगी पररिामापरान्तननग्राथह्यः िमः ॥ ३३ ॥

* िमः (kramaḥ): Sequence (krama)

* क्षिप्रनतयोगी (kṣaṇa-pratiyogī): Corresponds to the moments,

* पररिामापरान्तननग्राथह्यः (pariṇāma-aparānta-nirgrāhyaḥ): And is understood at the final

end of a transformation.

Explanation: A "sequence" is the succession of "moments." We cannot perceive the

sequence while it is happening. We can only recognize that a sequence of changes has
occurred by observing the final result of the transformation. For example, we don't perceive
the moment-by-moment aging of a cloth; we only recognize the sequence when we see the
cloth has become old.

Sutra 34: पुरुषार्थशून्यानाां गुिानाां प्रनतप्रसवः कैवल्यां स्वरूपप्रनतष्ठा वा धचनतशस्क्तररनत ॥ ३४ ॥

* कैवल्यां (kaivalyaṁ): Kaivalya is

* प्रनतप्रसवः (pratiprasavaḥ): The involution (resolving back into the cause)

* गुिानाां (guṇānām): Of the Gunas,

* पुरुषार्थशून्यानाां (puruṣa-artha-śūnyānāṁ): Which are now devoid of any purpose for the
Purusha.

* वा स्वरूपप्रनतष्ठा (vā svarūpa-pratiṣṭhā): Or it is the establishment in one's true nature,

* धचनतशस्क्तः इनत (citi-śaktiḥ iti): Which is the power of pure consciousness.

Explanation: This is the final definition of liberation. Kaivalya is the state where the Gunas,
having fulfilled their purpose for a particular Purusha, resolve back into their source,
Prakriti. Their dance of creation comes to an end for that soul. From the perspective of the
Purusha, Kaivalya is the state of being permanently established in its own true, eternal
nature as pure, unmodified consciousness (Chiti-shakti). The bond with Prakriti is severed
forever. This is the ultimate goal of Yoga.