थम सम धप द PAADA 1 ०१. अथ य ग न श सनम ०२. य ग व नर ध ०३. तद व प ऽव थ नम ०४. व स यम इतर

Transkript

1 SCIENCE OF YOGA Yoga-Sutras in Sanskrit, Sanskrit transliteration with English translation थम सम धप द PAADA 1 ०१. अथ य ग न श सनम 1. ATHA YOGA ANUSHAASHAANAM ATHA - now; herewith of YOGA; ANUSHAASANAM - expounding; exposition (teaching) Herewith an exposition of the principle and practice of Yoga. ०२. य ग व नर ध 2. YOGASH CHITTA VRITTI NIRODHAH YOGASH (the essential technique (of ) Yoga CHITTA - of mind; VRITTI - of modifications NIRODHAH - inhibition; suppression; stoppage; restraint. This Yoga is achieved by the control and cessation of the modifications of the mind. ०३. तद व प ऽव थ नम 3. TADAA DRASTUH SVAROOPE AVASTHAANAM TADAA - then; DRASTUH - of seer; SVAROOPE - in his 'own form' or essential and fundamental nature AVASTHAANAM - establishment. When this is accomplished the seer knows himself as he is truly is, and stands in his own nature. ०४. व स यम इतर 4. VRITTI SAAROOPYAM ITARATRA VRITTI- with modifications (of the mind): SAAROOPYAM - identification; assimilation; ITARATRA - else where, in other states. Unless the Inner Self is aware of His own nature, he identifies Himself with the modifications of the mind. ०५. व य प चत य ल अ ल 5. VRITTAYAH-PANCHATAYYAH KLISHTAA AKLISHTAAH VRITTAYAH- modes, modifications, or functioning of the mind; PANCHATAYYAHfivefold; of five kinds; KLISHTAA-painful AKLISHTAAH-(and) not painful. These modifications are five, painful and not painful.

2 ०६. म ण वपय य वक प न म तय 6. PRAMAANA VIPARYAYA VIKALPA NIDRAA SMRITAYAH PRAMAANA-right knowledge; VIPARYAYA-wrong knowledge; VIKALPA-fancy; imagination; NIDRAA-sleep; SMRITAYAH-(and) memory. They are as follows:- 1) Direct proof 2) false knowledge 3) imagination 4) sleep 5) memory. ०७. य न म न गम म ण न 7. PRATYAKSHAAN UMAANAA GAMAAH PRAMAANAANI PRATYAKSHAAN-direct cognition; sense-evidence; UMAANAA -inference; GAMAAH- (and) testimony; revelation; PRAMAANAANI-tested and attested facts. Direct proof of three kinds:- (a) Direct perception (b) Inference (c) Verbal testimony. ०८. वपय य म य नम अत प त म 8. VIPARYAYO MITHYAA JYAANAM ATADROOPA PRATISHTHAM VIPARYAYO - wrong knowledge; erroneous impression; mistake; delusion; MITHYAA - false; illusory JYAANAM - knowledge; conception; ATAD (of) its own; ROOPA- (real) form; PRATISHTHAM - possessing; occupying; based. False knowledge is delusion i.e. the object does not appear its true form. ०९. श द न न प त व त श य वक प 9. SHABDA JYAANAAN UPAATEE VASTU SHOONYO VIKALPAH SHABDA-word; JYAANA - cognizance; ANUPAATEE - following upon; VASTUSHOONYO - empty of substance; devoid of objectivity; VIKALPAH - fancy. Imagination is a mere apperception following verbal knowledge devoid of any substantial reality. १०. अभ व यय ल बन व न 10. ABHAAVA PRATYA YAALAMBANAA VRITTI NIDRAA ABHAAVA - absence; nothingness; PRATYA - content of mind; YAALAMBANAA- support; object; VRITTI- modification; NIDRAA.- sleep.

3 Sleep is a modification of mind with feeling of nothingness. ११. अन भ त वषय स म ष म त 11. ANUBHOOTA VISHAYAA SAMPRAMOSHAH SMRITIH ANUBHOOTA- (of) experienced; VISHAYAA- object; subject-matter SAMPRAMOSHAH- (non-theft); not letting go or allowing to escape; SMRITIH - memory. Memory is the recollection of past experiences. १२. अ य सव र य य त नर ध 12. ABHYAASA VAIRAAGYAABHYAAM TAN NIRODHAH ABHYAASA- (by) persistent practice; VAIRAAGYAABHYAAM - (and) non-attachment or absence of desire or detachment; TANNIRODHAH- control or suppression or inhibition of that (Chitta-vrittis) These modifications can be controlled by means of (a) practice and (b) renunciation. १३. त थत य ऽ य स 13. TATRA STHITOU YATNO ABHAYAASAH TATRA-of those (tow); STHITOU- for being firmly established or fixed; YATNO - effort; endeavor; ABHYAASAH.- practice. Practice is a continuous effort at self-realization. १४. स त द घ क लन र तय स क र स वत ढभ म 14. SATU DEERGHA KAALA NAIRANTARYA SATKAARAASE VITO DRIDHA BHOOMIH SA- that; TU - indeed; DEERGHA- (for) long; KAALA - time; NAIRANTARYA- (with) uninterrupted continuance (incessantly); SATKAAR - (and) reverent devotion; earnestness; AASE VITO - pursued; followed; continued; DRIDHA- firm; BHOOMIH - ground. That practice becomes firmly grounded when it is incessant, extending over a long period, and done with faith and sincerity.

4 १५. न वक वषय वत ण य वश क रस व र यम 15. DRISHTA ANUSRAVIKA VISHAYA VITRISHNASYA VASHIKAARA-SAMYYAANA SAMYYAANA VAIRAAGYAM DRISHTA-(for) seen (here in this world; visible; physical; ANUSRAVIKA-(and) heard; promised in the scriptures; revealed; VISHAYA- objects; VITRISHNASYA- of him who has ceased to thirst; VASHIKAARA- SAMJYAANA- consciousness of perfect mastery (of desires); VAIRAAGYAM- non-attachment; detachment. The consciousness of perfect of perfect mastery (of desires) in the case of one who has ceased to crave for objects, seen or unseen, is Viaraagya. १६. त पर प ष य त ग णव त यम 16. TAT PARAM PURUSHA KHYAATER GUNAVAITRISHNYAM TAT-that; PARAM-highest; ultimate; PURUSHA KHYAATER- by or from awareness of the Purusha or the Self; GUNAVAITRISHNYAM- freedom from the least desire for the Gunas. Renunciation known as the Par-vairagya is non-attachment to the very attributes of worldly and heavenly objects until the realization of the self. १७. वतक वच र न द मत प न गम त स त 17. VITARKA VICHAARA ANANDAA ASMITTAA ANUGAMAAT SAMPRAJYAATAH AJYAATAH VITARKA- of reasoning; argumentation; VICHAARA - deliberation; reflection; ANANDAAbliss; joy; ASMITTAA - (and; or) I- am-ness; sense of individuality; sense of pure being; ANUGAMAAT- by accompaniment; with association; SAMPRAJYAATAH- Samaadhi with Prajyana or consciousness. Through incessant practice to realize the aim and through renunciation known as the 'Vasheekar' one attains to Samprajyaat state of concentration which is followed by: 1. The power of acute reasoning. 2. The power of acute thinking. 3. Perennial happiness and 4. Self-consciousness. १८. वर म यय य सप व स क रश ष ऽ य 18. VIRAAMA PRAYAYA ABHYAASA POORVAH SANSKAAR SHESHO ANYAH

5 VIRAAMA- cessation; dropping; PRATYAYA- content of the mind (the 'seed') of samprajynata samaadhi) ABHYAASA - practice; POORVAH- proceeded by; SANSKAAR - impressions; SHESHO - remnant; ANYAH- the other. Through incessant practice to realize the aim and through renunciation known as the Par Vairajya one attains to the Asamprajyaat state of concentration which is followed by a permanent peace of mind with impressions of self-realization (impressions known as Sanskaars). १९. भव यय वद ह क तलय न म 19. BHAVA PRATYAYO VDEHA PRAKRITI-LAYAANAAM BHAVA - (by) birth; objective existence; PRATYAYO - caused; VIDEHA - the 'bodiless'; PAKRITI- LAYAANAAM - of the 'merged-in-prakriti'; of the absorbed in Prakriti. They who have realized the true nature of matter and are unattached to their bodily enjoyments attain the Bhav Pratyaay state of concentration, meaning thereby that they in their next birth automatically get Samadhi without any effort or renunciation on their part. २०. व य म तसम ध प व क इतर ष म 20. STRADDHA VEERYA SMRITI SAMAADHI PRAJYAAN POORVAK ITARESHAAM STRADDHAA -faith; VEERYA - indomitable energy or will; SMRITI -memory; SAMAADHIPRAJYAAN (and) intelligence or 'high knowledge' or keen intellect essential for Samaadhi; POORVAK - preceeded by; ITARESHAAM- for others; of others. But those who have not undergone the above practices will require the following:- Faith, energy, memory, "recollectedness" and intelligence. त स व ग न म आस न 21. TEEVRA SAMVEGAANAAM AASANAH TEEVRA-SAMVEGAANAAM- of those whose wish is intensely strong; AASANNAH - 'sitting near', near at hand. It (Samaadhi) is nearest to those whose desire is intensely strong २२.म द म य धम व त तत ऽ प वश ष 22. MRIDU MADHYA ADHIMAATRATVAAT TATO AAPI VISHESHAH

6 MRIDU- (on account of being) mild; soft; MADHYA- medium; moderate; ADHIMAATRATVAAT- (and) intense or powerful; TATO- from it; after that; AAPI - also; even; VISHESHAH - gradation; differentiation; distinction. A further differentiation (arises) by reason of the mild, medium and intense (nature of means employed). २३. ई र णध न व 23.ISHWARA PRANIDHAANA ANAADRAA ISHWARA- God; PRANIDHAANAADRAA - by 'placing oneself' in (God); by devotional dedication to; by self-surrender or resignation to (God); VA- or. Or by self-surrender to God. २४. ल शकम वप क शय रपर म प ष वश ष ई र 24. KLESHA KARMA VIPAAKA SHAYAIR APARAMRISHTAH PURUSHA VISHESHA ESHWARAH. KLESHA- (by) afflictions; misery; cause of misery; KARMA - actions; activities; VIPAAKAA - maturation or fruition; SHAYAIR -(and) seed-germs or impressions of desires wherein desires sleep; APARAAMRISHTAH - untouched; PURUSHA - Spirit; and individual unit or centre of Divine Consciousness; VISHESHA - special; particular; ESHWAR - Ruler or Presiding Deity of a Brahmaanda or Solar system. Ishvara is a particular Purusha who is untouched by the afflictions of life, actions and the results and impressions produced by these actions. २५. त नर तशय सव वब जम 25. TATRA NIRATISHAYAM SARVAJYANA BEEJAM TATRA- in Him; NIRATISHAYAM - the highest; unsurpassed; SARVAJYNA - (of) the Omniscient; BEEJAM - the seed; the principle. In him is the highest limit of Omniscience. २६. स प व ष म अ प ग क ल न नव छ द त 26. SA POORVESHAAM API GURUH KAALENA ANAVACHCHHEDAAT SA - He; POORVESHAAM - of the ancients; of those who came before or first; API - even; GURUH -teacher; KAALENA - by time; ANAVACHCHHEDAAT - on account 0f not being limited or conditioned.

7 Being unconditioned by time He is Teacher even of the Ancients. २७. त य व चक णव 27. TASYAVAACHAKAH PRANAVAH TASYA - His (of Ishwara); VAACHAKAH - designator; indicator; PRANAVAH- 'Om' pronounced - A-U-M as a humming sound. His designator is 'Om'. २८. त जप तदथ भ वनम 28. TAJJAPAS TADARTHA BHAAVAM TAJJAPAS - its constant repetition; TAD-ARTHA - (of) its meaning; BHAAVANAM - dwelling upon in mind; realizing; meditation. Its constant repetition and meditation on its meaning. २९. तत य च तन धगम ऽ य तर य भ व 29. TATAH PRATYAK CHETANA ADHIGAMO APYA ANTARYAAYA ABHAAVASHCHA TATAH= From it (this practice); PRAYAK- (of) in-turned; in the opposite direction; CHETANA - consciousness; ADHIGAMO - attainment; APYA - also; ANTARAAYA - (of) hindrances; obstacles; ABHAAVASH - absence; disappearance; CHA - and. From it (result) the disappearance of obstacles and turning inward of consciousness. ३० य ध य न स शय म द ल य वर त तदश न ल धभ मक व नव थत व न च व प त ऽ तर य 30. VYAADHI STYAANA SAMSHAYA PRAMAD AALASYA AVIRATI BHRAANTI DARSHAN ALABDHA BHOOMIKATVA ANAVASTHI TATVAANI CHITTA VIKSHEPAAS TE ANTARAAYAAH VYAADHI - disease; STYAANA - dullness; languor; drooping state; SAMSHAYA - doubt; PRAMAAD - carelessness; AALASYA - laziness; AVIRATI - hankering after objects; BHRAANTI-DARSHAN - delusion; erroneous view; ALABDHABHOOMIKATVA - nonachievement of a stage; inability to find a footing; ANAVASTHI TATVAANI - (and) unsteadiness; instability; CHITTA - (of) mind; VIKSHEPAAS - distractions (causes of distraction); TE - they (are); ANTARAAYAAH - obstacles; hindrances.

8 Diseases, languor, doubt, carelessness, laziness, worldly-mindedness, delusion, nonachievement of a stage, instability, these (nine) cause the distraction of the mind and they are the obstacles. ३१. द खद म न य गम जय व स स व पसहभ व 31. DUKHA DAURMANASYA ANGAMEJAYATVA SWAASA PRASHWAASAA VIKSHEPA SAHABHUVAH DUHKHA - pain; DAURMANASYA - despair,, depression, etc., caused by mental sickness; ANGAMEJAYATVA - shaking of the body; lack of control over the body; nervousness; 'SVAASA-PRASHVAASAA - (and) inspiration and expiration; hard breathing; VIKHSEPA - distraction; SAHABHUVAH - accompanying (symptoms). (Mental) pain, despair, nervousness and hard breathing are the symptoms of a distracted condition of mind. ३२. त तष ध थ म एकत व य स 32. TAT PRATISHEDHAARTAM EKA TATTWA ABHYAASAH TAT - that (there); PRATISHEDHAARTHAM - for removal; for checking; AKA - (of) one; TATTVA - principle; truth; ABHYAASAH - practice; intense application. For removing these obstacles there (should be) constant practice of one truth or principle. ३३. म क ण म दत प ण स खद खप य प य वषय ण भ वन त स दनम 33. MAITRI KARUNAA MUDIT OPEKSHAANAAM SUKHA DUKHA APUNYA VISHAYAANAAM BHAAVANATASH CHITTA PRASAADANAM ADANAM MAITRI - friendliness; KARUNAA - compassion; MUDITAA - (and) gladness; UPEKSHAANAA - indifference; SUKHA - joy; DUKHA - sorrow; misery; PUNYA; withoutvice APUNYA:(and) vice; VISHAYAANAAM - (having for their) objects; BHAAVANAATASH - by cultivating attitudes (towards); by dwelling in mind (upon); CHITTA - (of) mind; PRASAADANAM - clarification; purification. The mind becomes clarified by cultivating attitudes of friendliness, compassion, gladness and indifference respectively towards happiness, misery, virtue and vice.

9 ३४. छद न वध रण य व ण य 34. PRACHCHHARDANA VIDHAARANA ABHYAAM WAA PRAANASYA PRACHCHHARDANA (by) ejection; expiration; VIDHAARANAABHYAAM (and) retention; holding; VAA - or; PRAANASYA - of breath. Or by the expiration and retention of breath. ३५. वषयवत व व प न मनस थ त नब धन 35. VISHAYAWATI WAA PRAVITTIR UTTPANNAA MANASAH STHITI NIBANDHANNEE VISHAYAVATI - sensuous; VAA - or; PRAVRITTIR - functioning; occupation; pursuit; UTTPANNAA - arisen; born; MANASAH- of the mind; STHITI - steadiness; NIBANDHANNEE - (of); helpful establishing. Coming into activity of (higher) senses also becomes helpful in establishing steadiness of the mind. ३६. वश क व य त मत 36. VISHOKAA WAA VYOTISHMATEE VISHOKAA - sorrowless; serene; VAA - or; also; VYOTISHMATEE - luminous (states experienced within). Also (through) serene or luminous (states experienced within). ३७. व तर ग वषय व च म 37. VEETARAAGA VISHAYAM CHITTAM VEETARAAGA - a human being who has transcended human passions or attachment; VISHAYAM - (having for its) object; VAA - or; also; CHIITTAM - the mind. Also the mind fixed on those who are free from attachment (acquires steadiness). ३८. व न न न ल बन व 38. SWAPNA NIDRAA JYAANA J ALAMBHANAM SVPNA - dream state; NIDRAA - state of dreamless sleep; JYAANA - (and) knowledge; ALAMBANAM - (having for its) support; that on which a thing rests or depends; VAA - also.

10 Also (the mind) depending upon the knowledge derived from dreams or dreamless sleep (will acquire steadiness). ३९. यथ भमत य न व 39. YATHAABHIMATA CHYAANAAD WAA YATHAABHIMATA - desired/ agreeable; CHYAANAAD - by meditation; WAA - or. Or by meditation as desired. ४०. परम ण परममह व त ऽ य वश क र 40. PARAMAANU PARAMA MAHATTVA ANTO ASYAVASHEEKAARAH PARAMA - ultimate; smallest; ANU - atom; PARAMA - (and) ultimate; greatest; MAHATTVA - largeness; infinity; ANTO - ending (in); extending; (up to); ASYA - his (of the yogi); VASHEEKAARAH - mastery. His mastery extends form the finest atom to the greatest infinity. ४१. णव र भज त य व मण ह त हण ष त थतद जनत सम प 41. KSHINAVRITTER ABHIJAATASY EVA MANER GRAHEETRI GRAHANAA GRAAHYESHU TATSTHA TADANJANATAA SAMAAPATTIH KSHINAVRITTER - of him in whose case the modifications of the mind have been almost annihilated; ABHIJAATASY - of transparent; well-polished; EVA - like; MANER - of the jewel or crystal; GRAHEETRI - (in) cognizer; subject; GRAHANAA - cognition; the relation between the subject and object; GRAAHYESHU - (and) cognized objects; TATSTHA - on which it rests; TADANJANATAA - the taking of the form or color of that; SAMAAPATTIH - consummation; outcome; fusion. In the case of one whose Chitta-Vrittis have been annihilated, fusion or entire absorption in one another of the cognizer, cognition and cognized is brought about as in the case of a transparent jewel (resting on a colored surface). ४२. त श द थ न वक प स क ण स वतक सम प 42. TATRA SHABDA ARTHA JYAAN VIKALPAIH SAMKEERNAA SAVITARKAA TATRA - there; is it; SHABDA - word; ARTHA - real meaning, true knowledge of the object which the Yogi wants; JYAAN - ordinary knowledge base on sense perceptions and reasoning; VIKALPAIH - (and) alteration between different alternatives owing to

11 doubt or uncertainty; SAMKEERNAA - mixed up; confused; unresolved; involved; SAVITARKAA - a state of Samaadhi characterized by Vitarka (see 1-17 and 11-19). Savitarka Samaadhi is that in which knowledge based only on words, real knowledge and ordinary knowledge based on sense perception or reasoning are present in a mixed state and the mind alternates between them. ४३. म तप रश व पश य व थ म नभ स न व तक 43. SMRITI PARISHUDDHAU SWAROOP SHOONYE EWA ARTHA MATRA NIRBHAASAA NIRVITARKAA SMRITI - (of) memory; PARISHUDDHAU- on clarification - SWAROOP - own form; essential nature; self -awareness; SHOONYE - devoid (of); EVA - as if; ARTHA - object; real meaning; true knowledge of the object; MATRA- only; NIRBHAASAA - presenting; shining (with); appearing (as); NIRVITARKAA - a state of Samaadhi characterized by absence of Vitarka. On the clarification of memory, when the mind loses its essential (subjectivity), as it were, and the real knowledge of the object alone shines (through the mind) Nirvitarkaa Samaadhi is attained. ४४. एतय व स वच र न व च र च स म वषय य य त 44. ETAYAI WA SAVICHAARAA NIRVICHAARAA CHA SOOKSHMAVISHAYAA VYAAKHYAATAA ETAYAI - by this; WA- alone; itself; SAVICHAARAA - Samaadhi involving Vichaara or reflection (see (1-17 and 11-19);NIRVICHAARAA - Samaadhi not involving Vichaara; CHA - and; SOOKSHMAVISHAYAA - Samaadhi involving (still more) subtle 'objects'; VYAAKHYAATAA - described or explained. By this ( what has been said in the two previous Sutras) Samadhis or Savichaara, Nirvichaara andsubtler stages (1-17) have also been explained. ४५. स म वषय व च ल गपय वस नम 45. SOOKSMAVISHAYATWAM CHA ALINGA PARYAVASAANAM SOOKSMAVISHAYATWAM - the state of Samaadhi concerned with subtle objects; CHA - and; ALINGA - stage of the Gunas (11-19); PARYAVASAANAM - extending (up to). The province of Sammaadhi concerned with subtle objects extends up to the Alinga stage of the Gunas.

12 ४६. त एव सब ज सम ध 46. TA EWA SABEEJAH SAMAADHI TA - those; EVA - only; SABEEJAH - with 'seed'; having and object; objective; SAMAADHI - samaadhi. They (stages corresponding to subtle objects) constitute only Samaadhi with 'seed'. ४७. न व च रव श र ऽ य म स द 47. NIRVICHAARA WAISHAARADYE ADHYAATMA PRASAADAH ICHAARA - Samaadhi (of) the Nirvichaara stage: WAISHAARADYE - on the refinement; on attaining the utmost purity; ADHYAATMA - spiritual; PRASAADAH - lucidity; clarity. On attaining the utmost purity of the Nirvichaara stage (of Samaadhi) ther is the dawning of the spiritual light. ४८. त भर त 48. RITAMBHARAA TATRA PRAJYNA RITAMBHARAA - Truth ; right-bearing; TATRA - there; PRAJYNA - higher statee of consciouness (experienced in Samaadhi). There, the consciousness is Truth and Right bearing. ४९. त न म न य म अ य वषय वश ष थ व त 49. SRUTA ANUMAANA PRAJYNAABHYAAM ANYAVISHAYAA VISHESHAARTHATVAAT SRUTA - heard; ANUMAANA - (based on) inference; PRAJYANAABHYAM - from (these) two (levels of) higher consciousness; ANYAVISHAYAA - having another object of content; VISHESHAARTHATVAAT - because of having a particular object. The knowledge based on inference or testimony is different from direct knowledge obtained in the higher states of consciousness (1-48) because it is confined to a particular object (or aspect). ५१. त य प नर ध सव नर ध न नब ज सम ध 50. TAJJAH SAMSKAARO ANYA SAMSKAAR PRATIBANDHEE

13 TAJJAH - born of it; SAMSKAARO - impression; ANYA - (of) other; SAMSKAAR - impressions; PRATIBANDHEE - preventer; that which stands in the way of. The impression produced by it (Sabeeja Samaadhi) stands in the way of other impressions. ५१. इ त पत ज ल वर चत य गस थम सम धप द 51. TASYA API NIRODHE SARVA NIRODHAAN NIRBEEJAH SAMAADHIH TASYA - of that; API - also; NIRODHE - on suppression; inhibition; SARVA - (of) all; NIRODHAAN - by suppression; NIRBEEJAH - 'Seedless'; subjective; SAMAADHIH - Samaadi/self-realization (is attained). On suppression of even that owning to suppression of all (modifications of the mind) 'Seedless' Samaadhi (is attained). त य स धनप द SAADHANA PAADA II ०१. तप व य य र णध न न य य ग 1. TAPAH SVAADHAYAAYA EESHWARA PRANIDHAANAANI KRIYAAYOGA TAPAH: asceticism; austerity SVAADHAYAAYA; self-study; study which leads to the knowledge of the self through Japa EESHVARAPRANIDHAANAANI: (and) self-surrender, or resignation to God KRIYAAYOGA; preliminary (practical) Yoga. Austerity, self-study and resignation to Ishvara constitute preliminary Yoga. ०२. सम धभ वन थ ल शतन करण थ 2. SAMAADHI BHAVANAARTHAH ARTHAH KLESHA TANOOKARANAARTHASH SAMAADHI: trance BHAAVANAARTHAH: for bringing about KLESHA afflictions TANOOKARANAARTHASH: for reducing; for making attenuated CHA: and. (Kriyaa-Yoga) is practiced for attenuating Kleshas and bringing about Samaadhi. ०३. अ व मत र ग ष भ नव श ल श 3. AVIDYA ASMITA RAAGA DVESHAA ABHI-NIVESHAA KLESHAAH

14 AVIDYA: ignorance; lack of awareness; illusion ASMITA: I-am-ness egoism RAAGA: attraction; liking DVESHAA: repulsion; dislike ABHI-NIVESHAA (and) clinging (to life); fear of death KLESHAAH: pains; afflictions; miseries; causes of pain. The lack of awareness of reality, the sense of egoism or 'i-am-ness', attractions and repulsion to wards objects and the strong desire for life are the great afflictions or causes of all miseries in life. ०४. अ व म उ र ष स तन व छ न द र ण म 4. AVIDYA KHSETRAM UTTRESHAAM PRASOOPTA VICHCHHINO UDAA-RAANAM AVIDYA: ignorance or lack of awareness of reality KHSETRAM: fields; source UTTRESHAAM: of the following ones PRASOOPTA: (of) dormant; sleeping; TANU: attenuated; thin VICHCHHINNO: scattered; dispersed; alternating UDAA-RAANAAM: (and) expanded; fully operative. Avidyaa is the source of those that are mentioned after it, whether they be in the dormant, attenuated, alternating or expanded condition. ०५. अ न य श चद ख न मस न यश चस ख म य तर व 5. ANITYA ASHUCHI DUHKHA ANAATMASU NITYA SHUCH SUKH AATMA KHYAATIR AVIDYAA ANITYA: (of) non-eternal ASHUCHI: impure DUHKHA: misery; pain; evil ANAATMASU: (and) non-aatman; not -self NITYA: eternal SHUCHI: pure SUKH: happiness; pleasure; good AATMA: (and) Self KHYAATIR: knowledge; consciousness, (taking) AVIDYAA: ignorance. Avidyaa is taking the non-eternal, impure, evil and non-aatman to be eternal, pure, good and Aatman respectively. ०६. दश नश य र क मत व मत 6. DRIG DARSHANASHATYOR EKAATMATTAA EVA ASMITAA DRIG: (of) power of consciousness; seer; purusha DARSHANASHATYOR: (and) power of seeing; cognition; buddhi EKAATMATAA: identity; blending together EVA: as if ASMITAA: I-am-ness Asmitaa is the identity or blending together, as it were, of the power of consciousness (Purusha) with the power of cognition (Buddhi).

15 ०७. स ख न शय र ग 7. SUKH ANUSHAYEE RAAGAH SUKH: pleasure; happiness ANUSHAYEE: accompanying; resulting (from) RAAGAH: attraction; liking. That attraction, which accompanies pleasure, is Raaga. ०८. द ख न शय ष 8. DUHKH ANUSHAYEE DVESHAH DUHKH: pain ANUSHAYEE: accompanying; resulting (from); DVESHAH: repulsion. That repulsion which accompanies pain is Dvesha. ०९. वरसव ह वद ष ऽ प तथ ढ भ नव श 9. SWARASAVAAHEE VIDUSHO TATHAA ROODHO ABHINIVESHAH SVARASAVAAHEE: sustained by its own forces; flowing on automatically VIDUSHO: the learned (or wise) API: even TATHAA: in that way ROODHO: riding; dominating ABHINIVESHAH: great fear of death; strong desire for life; thorough infiltration (of the mind); will-to-live. Abhinivesha is the strong desire for life which dominates even the learned (or the wise). १०. त त सवह य स म 10. TE PRATIPRADAVA HEYAAH SOOSHMAAH TE: they PRATIPRADAVA:A: re-absorption; re-mergence; resolution into respective cause or origin HEYAAH: capable of being reduced or avoided or abolished SOOSHMAAH: subtle. These, the subtle ones, can be reduced by resolving them backward into their origin. ११. य नह य त य 11. DHYAANA HEYAA TADVRITTYAH DHYAANA: (by) meditation HEYAA: (kleshas which are) to avoided TADVRITTYAH: their modifications; ways of existing; activities.

16 Their active modifications are to be suppressed by meditation. १२. ल शम ल कम शय ज मव दन य 12. KLESHAMOOLAH KARMAASHAYO DRISTA ADRISTA JANMA VIDDNEEYAH KLESHAMOOLAH: rooted in Kleshas KARMAASHAYO: reservoir of Karmas; the vehicle of the seeds of Karma DRISTA: seen; present ADRISTA: unseen; future JANMA: lives VDDNEEYAH: to be known; to be experienced. The reservoir of Karmas which are rooted in Kleshas birngs all kinds of experiences in the present and future lives. १३. स त म ल त प क ज य य भ ग 13. SATIMOOLE TAD VIPAAKO JAATYA AYUR BHOGAAH SATI MOOLE: there being the root TAD: (of) it (Karmaashaya) VIPAAKO: fruition; ripening JAATYA: class AYUR: (span of) life BHOGAAH: (and) experiences. As long as the root is there it must ripen and result in lives of different class, length and experiences. १४. त दप रत पफल प य प यह त व त 14. TE HLAADA PARITAAPA PHALAAH PUNYA APUNYA HETUTVAAT TE: they HLAADA: joy PARITAAPA: (and) sorrow PHALAAH: (having for their) fruit PUNYA: merit as opposed to sin or demerit APUNYA: demerit; sin (punya and apunya are the assets and liabilities super-physically registered in the soul) HETUTVAAT: being caused by; on account of. They have joy or sorrow for their fruit according to their cause is virtue or vice. १५. प रण मत पस क रद ख ग णव वर ध च च द खम एव सव वव कन 15. PARINAAMA TAAP SANSKAAR DUHKHAIR GUNA VRITTI VIRODHACH DUHKHAM EVA VIVEKINAH PARINAAMA (on account of) change TAAP: acute anxiety; suffering SANSKAAR: impression; stamping with a tendency DUHKHAIR: pains (three causes mentioned above) GUNA: (between the three) Gunas VRITTI: (and) modification (of the mind) VIRODHACH: on account of opposition or conflict CHA: and DUHKHAM: (is) pain; misery EVA: only VIVEKINAH: to the enlightened; to the person who has developed discrimination.

17 To the people who have developed discrimination all is misery on account of the pains resulting from change, anxiety and tendencies, as also on account of the conflicts between the functioning of the Gunas and the Vrittis (of the mind). १६. ह य द खम अन गतम 16. HEYAM DUHKHAM ANAAGATAM HEYAM: to be avoided DUHKAM: misery ANAAGATAM: not yet come; in future. The misery which is not yet come can and is to be avoided. १७. यय स य ग ह यह त 17. DRASHTRI TRISHYAYOH SAMYOGO HEYA HETUH DRASHTRI: (of) Seer; (Purusha) TRISHYAYOH: (and) Seen; Prakriti) SAMYOGO: union; association HEYA: (of) that which is to be avoided HETUH: cause. The cause of that which is to be avoided is the union of the Seer and the Seen. १८. क श य थ तश ल भ त य मक भ ग पवग थ यम 18. PRAKASHA KRIYA STHITI SHEELAM BHOOT ENDRIYA ATMAKAM BHOGA APAVARGA ARTHAM DRISHYAM PRAKASHA: (of) luminosity; light; cognition; consciousness of KRIYA: activity STHITI: stability SHEELAM: having properties or qualities BHOOT: elements ENDRIYA: senseorgans ATMAKAM: being of the nature BHOGA: experience APAVARGA: and liberation ARTHAM: for the sake of ; with the purpose of DRISHYAM: (is) the Seen (Prakriti). The Seen (objective side of manifestation) consists of the elements and sense-organs, is of the nature of cognition, activity and stability (Sattva, Rajas and Tamas) and has for its purpose ( providing the Purusha) experience and liberation. १९. वश ष वश ष ल गम ल ग न ग णपव ण 19. VISHESHA AVISHESHA LINGAMAATRA ALINGAANI GUNA PARVAANI VISHESHA: particular; specific AVISHESHA: non--specific; archetypal; universal LINGAMAATRA: a mere mark ALINGAANI: (and) without mark or differentiating characteristic GUNA: (of) the Gunas PARVAANI: stages of development; states. The stages of the Gunas are the particular, the universal, the differentiated and the undifferentiated.

18 २०. शम श ऽ प यय न प य 20. DRASHTAA DRISHIMAATRAH SHUDDHO PRATYAYA ANUPASHAYAH DRASHTAA: Seer; Purusha DRISHIMAATRAH: pure consciousness only; pure awareness only SHUDDHO: pure API: though PRATYAYA: concept; content of the mind ANUPASHAYAH: appears to see along with. The Seer is pure consciousness but though pure, appears to see through the mind. २१. तदथ एव य य म 21. TADARTHA EVA DRISHYASYA ATMAA TADARTHA: (intended) for the sake of that (the Seer) EVA: alone DRISHYASYA: of the seen (Prakriti) ATMAA: (being) nature. The very being of the Seen is for his sake (i.e. Prakriti exists only of his sake). २२. क त थ त न म अ यन तद यस ध रण व त 22. KRITAARTHAM PRATI NASHTAM APY ANASHTAM TAD ANYA SAADHARANATVAAT KRITAARTHAM (one) whose purpose has been fulfilled PRATI: for; to NASHTAM: destroyed; non-existent APY: although ANASHTAM: not destroyed; existent TAD: (than) that ANYA: to others SAADHARANATVAAT: on account of being common. Although it becomes non-existent for him whose purpose has been fulfilled it continues to exist for others on account of being common to others (besides him). २३. व व मश य व प पल धह त स य ग 23. SVA SVAAMI SHAKTYOH SWAROOP APALABDHI HETUH SMAYOGAH SVA: (of) it (Prakriti) SVAAMI: (and) of the master (Purusha) SHAKTYOH: of the (two) powers SVAROOP: own form; real or essential nature APALABDHI: experiencing; knowledge HETUH: cause; reason; purpose SAMYOGAH: union; coming together. The purpose of the coming together of the Pursha and Prakriti is gaining by the Purusha of the awareness of his true nature and the unfoldment of powers inherent in him and Prakriti.

19 २४. त य ह त र व 24. TASYA HETUR AVIDYAA TASYA: (of the union) HETUR: (effective) cause AVIDYAA: ignorance; lack of awareness of his Real Nature. Its cause is the lack of awareness of his Real nature. २५. तदभ व त स य ग भ व ह न. त श क व यम 25. TAD ABHAAVAAT SAMYOGA ABHAAVO HAANAM TAD DRISHEH KAIVALYAM TAD: (of) that (Avidya) ABHAAVAAT: from absence or elimination SAMYOGA: (of) union; association ABHAAVO: disappearance HAANAM: (is) avoiding; remedy: TAD: that DRISHEH: of the Seer KAIVALYAM: (is) isolation; separation from everything (Liberation). The dissociation of Pursha and Prakriti brought about by the dispersion of Avidyaa is the real remedy and that is the Liberation of the Seer. २६. वव क य तर व लव ह न प य 26.VIVEKA-KHY KHYAATRI AVIPLAVAA HAANOPAAYAH VIVEKA-KHYAATIR: discriminative cognition; awareness of the distinction between the Self and the Not-Self; awareness of Reality AVIPLAVAA: unbroken; unfluctuating; unfailing; incessant HAANOPAAYAH: the means of avoidance; the means of abolition; remedy the means of dispersion. The uninterrupted practice of the awareness of the Real is the means of dispersion (of Avidyaa). २७. त य स ध तभ म 27. TASYA SAPTADHAA PRAANTA-BHOOMIH PRAJYNAA TASYA: (his) Purusha's) SAPTADHAA: sevenfold PRAANTA-BHOOMIH: a definite stage; step; layer; 'bordering' province PRAJYNAA: the cognitive consciousness. In his case the highest stage of Enlightenment is reached by seven stages. २८. य ग ग न न अश य नद र वव क य त 28. YOGAANGA ANUSHTHAANAAD ASHUDDHI KSAYE JYNAANA DEEPTIR AAVIVEKAKH YAATEH

20 YOGAANGA: (of) component parts of Yoga; (exercise) or steps of Yoga ANUSHTHAANAAD: by practice or following ASHUDDHI: of impurity KSAYE: on the destruction (the idea is of gradual diminishing) JYNAANA: knowledge (spiritual knowledge) DEEPTIR: shining forth; radiance AAVIVEKAKHYAATEH: till awareness which develops into awareness of Reality or discriminative knowledge (arises). From the practice of the component exercises of Yoga, on the destruction of impurity, arises spiritual illumination which develops into awareness of Reality. २९. यम नयम सन ण य म य ह रध रण य नसम धय ऽ व अ ग न 29. YAMA NIYAM AASANA PRAANAAYAAMA PRATYAAHAARA DHAARANAA DHYAANA DHAARANAA DHYAANA DHAARANAA DHYAANA SAMAADHAYO ASHTAAV ANGAANI YAMA: Self-restraints; vows of abstention NIYAM: fixed observances; binding rules which must be observed AASANA: posture PRAANAAYAAMA: regulation of breath PRATYAAHAARA: abstraction DHAARANAA: concentration; holding on to one idea or object in mind or by the mind DHYAANA: meditation; contemplation ('con-templa-tion' which means working out an area, a templum for observation fits in with the definition of DHAARANAA: in the text and con-centration which means confining to a centre fits in with the definition of DHYAANA: as given in the text. Yet, on the whole, considering the conventional uses of the two words it seems best to render DHAARANAA: by concentration and DHYAANA: by contemplation SAMAADHAYO: (and) trance ASHTAAV: (are) the eight ANGAANI: limbs; constituent parts. Self-restraints, fixed observances, posture, regulation of breath, abstraction, concentration, contemplation, trance are the eight parts (of the self-discipline of Yoga) ३०. अ ह स स य त य चय प र ह यम 30. AHIMSAA SATYA ASTEYA BRAHMACHARYA APARI-GRIHAA YAMAAH AHIMSAA: non-violence; harmlessness SATYA: truthfulness ASTEYA: honesty; non - misappropriativeness BRAHMACHARYA: sexual continence APARI-GRIHAA (and) nonpossessiveness; no-acquisitiveness YAMAAH: (are) self-restraints; vows of abstention. Vows of self-restraint comprise abstention from violence, falsehood, theft, incontinence and acquisitiveness. ३१. ज तद शक लसमय नव छ न स व भ म मह तम 31. JAATI DESH KAALA ANAVACHCHHINNAAH SAARVABHAUMAAH MAHAA- ANAVACHCHHINNAH SAARVABHAUMAAH MAHAA-VRATAM

21 JAATI: (by) class; birth-type DESH: place KAALA: time SAMAYA: (and) occasion; circumstance;condition ANAVACHCHHINNAAH: not-limited; qualified or conditioned SAARVABHAUMAAH: extending or applying to all stages MAHAA-VRATAM: the Great Vow. These (the five vows), not conditioned by class, place, time or occasion and extending to all stages constitute the Great Vow. ३२. श चस त षतप व य य र णध न न नयम 32. SHOUCHA SAMTOSHA TAPAH SVAADHYAA YESHVARA PRANIDHAANAANI NIYAAMAAH SHOUCHA: cleanliness SAMTOSHA: contentment TAPAH: austerity SVAADHYAA: selfstudy; study which leads to knowledge of the Self YESHVARA PRANIDHAANAANI: (and) self-surrender; resignation to God NIYAAMAAH: (fixed) observances. Purity, contentment austerity, self-study and self-surrender constitute observances. ३३. वतक ब धन तप भ वनम 33. VITARKA BAADHANE PRATIPAKSA BHAUVANAM VITARKA: evil thoughts; evil passions BAADHANE: on oppression by; on disturbance by PRATIPAKSA: the opposites BHAUVANAM: dwelling (in mind) on; (constant) pondering over. When the mind is disturbed by improper thoughts constant pondering over the opposites (is the remedy). ३४. वतक ह स दय क तक रत न म दत ल भ धम हप व क म द म य धम द ख न न तफल इ त तप भ वनम 34. VITARKA HIMSAADAYAH KRITA KAARITA ANUMODITAA LOBHA KRODA MOHA POORVAKAA MRIDU MADHYA ADHIMAATRAA DUHKHA AJYNAANA ANANTA PHALAA PRATIPAKSA BHAVANAM VITARKA: Evil or improper thoughts and emotions HIMSAADAYAH: (of) violence, etc. KRITA: done by self KAARITA: done through others ANUMODITAA: (and) abetted; approved LOBHA: greed; avarice KRODA: anger MOHA: confusion; delusion POORVAKAA: preceded by; caused by MRIDU: mild MADHYA: medium ADHIMAATRAA: (and) intense DUHKHA: pain; misery AJYNAANA: ignorance ANANTA: endless PHALAA: fruit; result ITI: thus; so; in this way PRATIPAKSA: (on) the opposites BHAVANAM: dwelling in mind.

22 As improper thoughts, emotions (and actions) such as those of violence etc., whether they are done (indulged in), caused to be done or abetted, whether caused by greed, anger or delusion, whether present in mild, medium or intense degree, result in endless pain and ignorance; so there is the necessity of pondering over the opposites. ३५. अ ह स त य त स नध व र य ग 35. AHIMSAA PRATISHTHAMYAAM SAMNIDHAU VAIRA TYAAGAH AHIMSAA: (in) non-violence PRATISHTHAMYAAM: on being firmly established TAT- SAMNIDHAU: in his (Yogi's) vicinity VAIRA: of hostility TYAAGAH: abandonment. On being firmly established in non-violence there is abandonment of hostility in (his) presence. ३६. स य त य य फल य वम 36. SATYA PRATISHATHAYAAM KRIYAA PHAL AASRAYAVATVAM SATYA: (in) truthfulness PRATISHTHAYAAM: on being firmly established KRIYAA: (of) action PHAL: fruit; result AASRAYAVATVAM: state of being a substratum. On being firmly established in truthfulness fruit (of action) rests on action (of the Yogi) only. 37. ASTEYA PRATISHTHAAYAM RATNA OPASTHAAANAM ASTEYA: (in) honesty; non-mis-appropriativeness PRATISHTHAAYAAM: on being firmly established SARVA: (of) all RATNA: gems; precious things OPASTHAANAM: selfpresentation; coming up. On being firmly established in honesty all kinds of gems present themselves (before the Yogi). ३८. चय त य व य ल भ 38. BRAHMACHARYA PRATISHTHAAYAAM VEERYA LAABHAH-BRAHMACHARYA BRAHMACHARYA PRATISHTHAAYAAM VEERYA LAABHAH BRAHMACHARYA: sexual continence PRATISHTHAAYAAM: on being firmly established VEERYA: (of) vigour; energy LAABHAH: gain. On being firmly established in sexual continence vigour (is) good.

23 ३९. अप र ह थ य ज मकथ त स ब ध 39. APARIGRAHA STHAIRYE JANAM KATHAMTAA SAMBODHAH APARIGRAHA: (in) non-possessiveness STHAIRYE: on becoming steady or confirmed JANAM: (of) birth KATHAMTAA: (of) the 'how' and 'wherefore' SAMBODHAH: knowledge. Non-possessiveness being confirmed there arises knowledge of the 'how' and 'wherefore' of existence. ४०. श च त व गज ग स पर रस सग 40. SHOUTCHAAT SVAANGA JUGUPSAA PARAIR ASAMSARGAH SHOUCHAAT: from purity SVAANGA: (with) one's limbs, i.e. body JUGUPSAA: disgust PARAIR: with others ASAMSARGAH: non-contact; non-intercourse. From physical purity (arises) disgust for one's own body and disinclination to come in physical contact with others. ४१. स वश स मन य क य यजय मदश नय य व न च 41. SATTVASHUDDHI SAUMANASYA YAIKAAGRYE INDRAYAJAYA AATMADARSHANA YOGYATVAANI CHA SATTVASHUDDHI: purity of Sattva; purity of Antah-karana SAUMANASYA: cheerfulmindedness YAIKAAGRYE: one-pointedness; fixity of attention INDRAYAJAYA: control of the senses AATMADARSHANA: vision of the Self or Aatmaa YOGYATVAANI: (and) fitness for CHA: and; also (follow). From mental purity (arises) purity of Sattva, cheerful-mindedness, one-pointedness, control of the senses and fitness for the vision of the Self. ४२. स त ष अन म स खल भ 42. SANTOSHAD ANUTTAMAH SUKH LAABAH SANTOSHAD: from contentment ANUTTAMAH: unexcelled; unsurpassed SUKH: (of) happiness LAABHAH: gain. Superlative happiness from contentment.

24 ४३. क य य स रश य त तपस 43.. KAAYA ENDRIYA SIDDHIR ASHUDDHI KSAYAAT TAPAH KAAYA: The body ENDRIYA: sense-organs SIDDHIR: occult powers; perfection ASHUDDHI: impurity KSAYAAT: on (gradual) destruction TAPAH: from austerities. Perfection of the sense-organs and body after destruction of impurity by austerities. ४४. व य य इ द वत स य ग 44. SVAADHYAAYAAD ISHTADEVATAA SAMPRAYOGAH SVAADHYAAYAAD: from self-study (the study which leads to knowledge of the Self) ISHTADEVATAA: (with) the desired deity SAMPRAYOGAH: union or communion; coming in touch. By (or from) self-study union with the desired deity. ४५. सम ध स र र णध न त 45. SAMAADHI SIDDHIR ISHWARA PRANIDHAAANAAT SAMAADHI: trance SIDDHIR: success; accomplishment; perfection ISHVARA: (to) God PRANIDHAANAAT: from self-surrender; from resignation. Accomplishment of Samaadhi from resignation to God. ४६. थरस खम आसनम 46. STHIRA SUKHAM AASANAM STHIRA: steady SUKHAM: (and) comfortable AASANAM: posture. Posture (should be) steady and comfortable. ४७. य श थ य न तसम प य म 47. PRAYAMA SHAITHILYA ANANTA SAMAAPATTIBHYAM PRAYAMA: (of) effort SHAITHILYA: (by) relaxation ANANTA: (on) the 'Endless' SAMAAPATTIBHYAM: (and) by meditation By relaxation of effort and meditation on the 'Endless' (posture is mastered).

25 ४८. तत न भघ त 48. TATO DVANDVA ANABHIGHAATAH TATO: from that (mastery of posture) DVANDVA: (from pairs) of opposites ANABHIGHAATAH: no assaults. From that no assaults from the pairs of opposites. ४९. त मन स त स सय ग त व छ द ण य म 49. TASMIN SATI SHVAASAPRASHVAASAYOR GATI VICHCHHEDAH PRAANAAYAAM TASMIN: on this (perfection of Aasana) SATI: having been (accomplished) SHVAASAPRASHVAASAYOR: of in-breathing and out-breathing; of inspiration and expiration GATI: (of) movement VICHCHHEDAH: cessation or break PRAANAAYAAM: (is) regulation of breath (fourth constituent part of Yoga). This having been (accomplished) Praanaayaama which is cessation of inspiration and expiration (follows). ५०. ब य तर त भव द शक लस य भ प र द घ स म 50. BAAHY AABHYANTARA STABHAVRITTIR DESH SAMKHYAABHIH PARIDRISHTO DEERGHA SOOKHSMAH BAAHY: outer; external AABHYANTARA: internal STABHAVRITTIR: suppressed; paralyzed; (stopped suddenly) modification DESH (by) place KAAL: time SAMKHYAABHIH: (and) number PARIDRISHTO: measured; regulated DEERGHA: prolonged SOOKHSMAH: (and) subtle; attenuated. (It is in) external, internal or suppressed modification; is regulated by place, time and number, (and becomes progressively) prolonged and subtle. ५१. ब य तर वषय प चत थ 51. BAAHYA ABHYANTAR VISHAY AAKSEPEE CHATURTHAH BAAHYA: external ABHYANTAR: (and) internal VISHAY: range; sphere; domain AAKSEPEE: going beyond CHATURTHAH: (is) the fourth (variety of Praanaayaama). That Praanaayaama which goes beyond the sphere of internal and external is the fourth (variety).

26 ५२. तत यत क श वरणम 52. TATAH KSEEYATE PRAKAASH AAVARANAM TATAH: then; from that KSEEYATE: dissolves; disappears PRAKAASH: (of) light AAVARANAM: covering. From that is dissolved the covering of light. ५३. ध रण स च य यत मनस 53. DHAARANAASU CHA YOGYATAA MANASAH DHAARANAASU: for (stages of) concentration CHA: and YOGYATAA: fitness MANASAH: of the mind. And the fitness of the mind for concentration. ५४. व व वषय स य ग च य व प न क र इव य ण य ह र 54. SVA VISHAYA ASAMPRAYOGE CHITT SWAROOP ANUKAARA EVA INDRIYAANAM PRATYAAHAARAH SVA: (with) their own; their respective VISHAYA: objects ASAMPRAYOGE: not coming into contact CHITT: (of) the individual mind's SVAROOP: own form; nature ANUKAARA: the imitating or functioning according to EVA: as if; like INDRIYAANAAM: by the senses PRATYAAHAARAH: abstraction (fifth constituent of Yoga). Pratyahaara or abstraction is, as it were, the imitation by the senses of the mind by withdrawing themselves from their objects. ५५. तत परम व यत य ण म 55. TATAH PARMAA VASHYAT ENDRIYAANAAM TATAH: then; from that PARMAA: the highest; the greatest VASHYAT: mastery ENDRIYAANAAM: over the senses. Then follows the greatest mastery over the senses. इ त पत ज ल वर चत य गस त य स धनप द त त य वभ तप द VIBHOOTI PAADA 3

27 ०१. द शब ध य ध रण 1. DESHA BANDHA CHITTASYA DHAARANAA DESHA: place; spot BANDHA: binding; confining; fixing CHITTASYA: of the mind DHAARANAA: concentration. Concentration is the confining of the mind within a limited mental area (object of concentration). ०२. त यय कत नत य नम 2. TATRA AIKATAAANATAA DHYAANAM TATRA: there; in that (place) PRATYAY: content of consciousness AIKATAANATAA: stretching or streaming unbrokenly as one DHYAANAM: meditation; contemplation. Uninterrupted flow (of mind) towards the object (chosen for meditation) is contemplation. ०३. त एव थ म नभ स व पश यम इव सम ध 3. TADEVA BHAATRA NIRBHAA SAM SWAROOPA SHOONYAM EVA SAMAADHI TADEVA: the same ARTHA: the 'object'; the thing being meditated upon BHAATRA: only NIRBHAA SAM: "shining' or appearing therein SVAROOPA: true or essential form SHOONYAM: empty; void; cipher EVA: as if SAMAADHI: (is) Samadhi; trance. The same (contemplation) when there is consciousness only of the object of meditation and not of itself (the mind) is Samadhi. ०४. यम एक स यम 4. TRAYAM EKATRA SAMYAM TRAYAM: the three EKATRA: in one place; jointly SAMYAM: (is) Samyama; a technical word meaning Dhaarana, Dhyaana and Samaadhi taken together. The three taken together constitute Samyama. ०५. त जय त ऽऽल क 5. TAJ-YAYAAT PRAJNA AALOKAH TAJ-YAYAAT: by mastering it PRAJNA: the higher consciousness AALOKAH: light

28 By mastering it (Samyama) the light of the higher consciousness. ०६. त य भ मष व नय ग 6. TASYA BHOOMISHOO TASYA: its BHOOMISHOO: in stages VINIYOGAH: application; employment Its (of Samyama) use by stages. ०७. यम अ तर ग प व य 7. TRAYAM ANTARANGAM TRAYAM: the three taken together ANTARANGAM: inner; internal PURVEBHYAH: in relation to the preceding ones. The three are internal in relation to the preceding ones. ०८. त अ प ब हर ग नब ज य 8. TAD API BAHIRANGAM NIRBEEJASYA TAD: that API: too BAHIRANGAM: external NIRBEEJASYA: to the seedless (Samaadhi) Even that (Saheeja Samaadhi) is external to the Seedless (Nirbeeja Samaadhi). ०९. य थ न नर धस क रय र भभव द भ व नर ध ण च वय नर धप रण म 9. VYUTTHAANA NIRODHA SANSKAARAYO ABHIBHAVA PRAADURBHAAVAU NIRODHAKSHANA ANAND NIRODHA PARINAAMAH VYUTTTHAANA: outgoing; (that which is to disappear) NIRODHA: incoming; (that which is opp9osing the outgoing impression) SANSKAARAYO: pf the impressions ABHIBHAVA: suppression; becoming latent PRAADURBHAAVAU: appearance NIRODHAKSHANA (the unmodified state of the mind at) the moment of suppression CHIT: mind ANAND: permeation; pervasion NIRODHA: suppression PARINAAMAH: transformation. Nirodha parinaama is that transformation of the mind in which it becomes progressively permeated by that condition of Nirodha which intervenes momentarily between an impression which id disappearing and he impression which is taking its place.

29 १०. त य श तव हत स क र त 10. TASHYA PRASHAANTA VAAHITAA SANSKAARAAT TASHYA: its (of Nirodha Parinaama) PRASHAANTA: peaceful; tranquil; undisturbed VAAHITAA: flow SANSKAARAAT: by ( (repeated) impression. Its flow becomes tranquil by repeated impression. ११. सव थ त क तय य दय च य सम धप रण म 11. SARVAARTHATA EKAAGRATAYOH KHSAYODAYOU CHITTASYA SAMAADHI PARINAAMAH SARVAARTHATA: 'all-objectness'; many-pointednesws; state of mental distraction EKAAGRATAYOH: of one-pointedness; of concentratedness KHSAYODAYOU: decay and rise CHITTASYA: of the mind SAMAADHI:trance PARINAAMAH: transformation. Samaadhi transformation is the (gradual) setting of the distractions and simultaneous rising of the one-pointedness. १२. तत प न श त दत त य यय च य क त प रण म 12. TATAH PUNAH SHAANTA-UDITOU TULYA PRATYAYOU CHITTASYA EKAGRATAA PARINAAMAH TATAH: then PUNAH: again SHAANTA-UDITOU: subsided and uprisen TULYA: equal; exactly similar PRATYAYOU: cognitions; contents of the mind at two different moments CHITTASYA: of the mind EKAGRATAA: one-pointedness PARINAAMAH: transformation. Then, again, the condition of the mind in which the 'object' (in the mind) which subsides is always exactly similar to the 'object' which rises (in the next moment) is called Ekaagrataa Parinaama. १३. एत न भ त य ष धम ल ण व थ प रण म य य त 13. ETENA BHOOTA INDRIYESHU DHARM LAKSHANA AVASTHAA PARINAAMAA ETENA: by this BHOOTA: (in) the elements INDRIYESHU: in the sense-organs DHARM: property LAKSHANA: character AVASTHAA: condition PARINAAMAA: transformations in the elements and the sense-organs are also explained. By this (by what has been said in the last four Sootras) the property, character, and condition-transformation in the elements and the sense-organs are also explained.

30 १४. श त दत यपद यधम न प त धम 14. SHAATA UDITA AVYAPADESHYA DHARMA ANUPAATEE DHAARMEE SHAANTA: the subsided; the latent UDITA: the uprisen; the manifest AVYAPADESHYA: the unmanifest; as yet in the future DHARMA: the properties ANUPAATEE: correlated; common to DHARMEE: substratum in which the properties inhere. The substratum is that in which the properties - latent. Active or unmanifest - inhere. १५. म य व प रण म य व ह त 15. KRIMA ANYATVAM PARINAAMA ANYATVE HETUH RIMA: succession; underlying process; natural law ANYATVAM: difference; variety PARINAAMA: transformation; change ANYATVE: in variation or difference HETUH: cause. The cause of the difference in transformation is the difference in the underlying process. १६. प रण म यस यम अत त न गत नम 16. PARINAAMA TRAYA SAMYAMAAT-ATEET ATEET ANAAGATA JYNANAM PARINAAMA: transformations TRAYA: the three SAMYAMAAT: by performing Samyama on -ATEET: past ANAAGATA: future JYNANAM: knowledge. By performing Samyana on the three kinds of transformations (Nirodha, Samaadhi and Ekaagrataa) knowledge of the past and future. १७. श द थ यय न म इतर तर य स त स कर त वभ गस यम त सव भ त त नम 17. SHABDA ARTHA PRATYAYAANAAM ETARETARAADHYAASAAT SAMKARAH TAT PRAVIBHAAGA SAMYAMAAT SARVA BHOOT ROOTA JYAANAM SHABDA: word; sound ARTHA: object; purpose PRATYAYAANAAM: (of) idea; content of the mind ETARETARAADHYAASAAT: because of the superimposition on each other SAMKARAH: mixture; confusion TAT: (of) them PRAVIBHAAGA: separation; differentiation; resolution SAMYAMAAT: by performing samyama on SARVA: all BHOOT: living beings ROOTA: sounds JYAANAM: knowledge; comprehension. The sound, the meaning (behind it) and the idea (which is present in the mind at the time) are present together in a confused state. By performing Samyama (on the sound) they are resolved and there arises comprehension of the meaning of sounds uttered by any living being.

31 १८. स क रस करण त प व ज त नम 18. SANSKARA SAAKSHAAT-KARNAAT KARNAAT SANSKARA SAAKSHAAT-KARNAAT KARNAAT PURVA JAATI JYNANAM SANSKARA: impressions SAAKSHAAT-KARNAAT: by observation; by direct perception PURVA: earlier; previous JAATI: (of) birth JYNANAM: knowledge. By direct perceptions of the impressions a knowledge of the previous birth. १९. यय य पर च नम 19. PRATYAYASYA CHITT JYNAANAM PRATYAYASYA: of the content of the mind PAR another's CHITT: (of) mind JYNAANAM: knowledge. (By direct perception through samyama) of the image occupying the mind, knowledge of the mind of others. २०. न च तत स ल बन,त य वषय भ त व त 20. NA CHA TAT SAALABANAM TASYA AVISHAYEEBHOOTAATVAAT NA: not CHA: and TAT: that SAALAMBANAM: with support (aalambana is that from which a thing hangs or by which it is supported) TASYA: its AVISHAYEEBHOOTAATVAAT: because of (its) not being the object (of samyama). But not also of other mental factors which support the mental image for that is not the object (of Samyama). २१. क य पस यम त त श त भ च क श स य ग ऽ तध नम 21. KAAYA ROOPA SAMYAMAAT TAT GRAAHYAA SHAKIT CHASHUH PRAKAASHA ASAMPRAYOGE ANTARDHANAM KAAYA: the body ROOPA: form; visibility SAMYAMAAT: by performing Samyama on TAT: from it; thence GRAAHYAA: receptive; apprehensible SHAKIT: (of) power; capacity STAMBHE: on suspension CHASHUH: (of) the eye PRAKAASHA: with the light ASAMPRAYOGE: on there being no contact ANTARDHANAM: disappearance; invisibility. By performing Samyama on Roopa (one of the five Tanmaatraas), on suspension of the receptive power, the contact between the eye (of the observer) and light (from the body) is broken and the body becomes invisible.

32 २२. एत न श द तध नम म स प म न प म च कम 22. ETENA SHABDA ANTARDHANAM UKTAM ETAENA: by this; by the above SHABDA: sound AADI: and others; etc, ANTARDHANAM: disappearance UKTAM: has been said or described. From the above can be understood the disappearance of sound, etc. २३. स प म न प म च कम त स यम द पर त म र य व 23. SOPAKRAMAM NIRUPAKRAMAM KARMA SAMYAMAAT APARAANTA JYNAANAM ARISHTEBYAH VAA SOPAKRAMAM: energetically operative; active NIRUPAKRAMAM: slowly working; without intensive activity; dormant CHA: and KARMA: (sum of person's) actions (viewed as determining his future) TAT: them SAMYAMAAT: by performing Samyama on APARAANTA: of death; of the final end JYNAANAM: knowledge ARISHTEBYAH: from omens or portents VAA: or Karma is to two kinds; active and dormant; by performing Samyama on them (is gained) knowledge of the time of death; also by (performing Samyama on) portents. २४. म य दष बल न 24. MAITREE-AADISHU AADISHU BALAANI MAITREE-AADISHU: on friendliness, etc. BALAANI: strengths or powers. (By performing Samyana) on friendliness, etc. (comes) strength (of the quality). २५. बल ष ह तबल द न 25. BALESHU HAST-BALAADEENI BALESHU: on strengths; powers (pl) HASTI-BALAADEENI: strength of elephant, etc. (By performing Samyama) on the strengths (of animals) the strength of an elephant, etc. २६. व य ल क य स त स म यव हत व क नम 26. PRAVRITTI AALOKA NYAASAAT SOOKSHMA VYAVAHITA VIPRAKRISHTA JYAANAM