The Yoga SutrasBook One–Samadhi Pada1. OM. Now begins instruction in yoga. (1)2. Yoga is the restraint of the modifications of the mind. (2)3. Then the Seer is established in his own essential nature. (3)4. Otherwise, there is self-identification with the mental modifications. (4)5. The mental modifications are fivefold and are painful or pleasurable. (5)6. These are correct cognition, misconception, fantasy, sleep and memory. (6)7. Correct cognition is based on direct perception, valid inference and verbal testimony. (7)8. Misconception is illusory knowledge based upon what is other than itself. (8)9. Fantasy, empty of substance, is engendered by words and concepts. (9)10. Sleep is the modification engendered by the abeyance and absence of mental contents. (10)11. Memory is the not letting go of an object or image of subjective experience. (11)12. The restraint of these mental modifications comes from assiduous practice (abhyasa) and through dispassionate detachment (vairagya). (12)13. Practice (abhyasa) is the continuous effort to abide in a steady state. (13)14. This is indeed firmly grounded when it is persistently exercised for a long time, without interruption, and with earnest, reverential attention and devotion. (14)15. Dispassionate detachment (vairagya) is the consciousness of perfect mastery in one who has ceased to crave for objects, seen or unseen. (15)16. That is the supreme dispassion when there is cessation of all craving for the attributes (gunas), owing to discernment of the Self (purusha). (16)17. Cognitive contemplation is accompanied by reasoning, deliberation, bliss and the awareness of pure being (asmita). (17)18. Another sort of contemplation comes through the previous practice, the cessation of all mental contents, residual potencies alone remaining. (18)19. It is caused by phenomenal existence in the case of the disembodied and of those absorbed into Nature (prakriti). (19)20. In the case of others, it is preceded by faith (shraddha), energy (virya), attentiveness (smriti), and the intellectual insight (prajna) needed for meditative absorption (samadhi). (20)21. It is close at hand for those with vehement intensity. (21)22. There is also a further differentiation -- mild, moderate and intense. (22)23. Or by devoted self-surrender to the Lord. (23)24. Ishvara is a distinct spirit (purusha), untouched by troubles, actions and their results, and latent impressions. (24)25. In Ishvara the seed of omniscience becomes infinite. (25)26. Ishvara is the preceptor even of the Ancients, for He is not fettered by time. (26)27. His designation is OM. (27)28. Let there be constant chanting of OM and meditation on its meaning. (28)29. From that comes the turning inward of consciousness and the removal of hindrances. (29)30. The hindrances which cause mental distractions are disease, dullness, doubt, heedlessness, indolence, addiction to sense-objects, distorted perception, failure to find a footing and instability in any state. (30)31. These distractions are accompanied by sorrow, depression, bodily restlessness and spasmodic breathing. (31)32. To check these, there should be constant practice of one truth or principle (eka-tattva). (32)33. The mind becomes purified through the practice of friendliness, compassion, gladness and indifference respectively towards happiness, sorrow, virtue and vice, (33)34. Or by expulsion and retention of breath (prana). (34)35. The awakening of subtle sensory vision can hold the mind in a state of steadiness, (35)36. Or a state of serene luminosity, (36)37. Or the mind is fixed on one free from craving, (37)38. Or by dwelling on insights gained in dreams and dreamless sleep, (38)39. Or by meditating on that which is deeply desired. (39)40. Thus, his mastery extends from the minutest atom to the ultimate infinitude. (40)41. When the modifications of the mind vanish, it becomes like a transparent crystal, attaining the power of transformation (samapatti), taking on the color of what it rests on, whether it be the cognizer, the cognized or the act of cognition. (41)42. Whenever the construction of words and meanings is confused and uncertain, the mind wavers in a polemical and chaotic state (sankirna savitarka). (42)43. When the memory is purified, when the mind is void of its own form, it is luminous with true knowledge of its sole object, attaining to an unclouded state (nirvitarka). (43)44. Also, by this process, the deliberative and non-deliberative states concerning subtle elements (sukshma-vishaya) are explained. (44)45. And the subtle elements extend up to the noumenal, primordial and undifferentiated (alinga). (45)46. They are only the basis of meditation with its seed. (46)47. On attaining the utmost purity of the non-deliberative state, there is the dawning of spiritual light, the gracious peace and luminosity of the supreme Self. (47)48. Therein is direct cognition (prajna), which carries and holds the unalloyed Truth. (48)49. Direct cognition is essentially different from testimony and inference, owing to its focus upon a specific object, Truth itself. (49)50. The impress engendered therefrom supersedes all other latent impressions. (50)51. On the stoppage of even that, all else being eliminated, there arises meditation without a seed (nirbijah samadhi). (51)Book Two–Sadhana Pada1. Austerity, self-study and devoted self-surrender to the Lord constitute the practice of yoga. (52)2. This is for the sake of shrinking afflictions and inducing meditative absorption (samadhi). (53)3. The afflictions are ignorance, egoism, attachment, aversion and the tenacious clinging to existence. (54)4. Ignorance is the originating field for the others, whether they be dormant, tenuous, dispersed or activated. (55)5. Ignorance is the belief that the impermanent, the impure, the painful, are the permanent, the pure, the pleasurable, that the non-Self is the Self. (56)6. Egoism (asmita) is the delusive or apparent identification of the potency of the Seer with the power of sight. (57)7. Attachment accompanies and pursues pleasure. (58)8. Aversion accompanies and dwells upon pain. (59)9. The tenacious clinging to existence, sustained by its own energy, is so rooted even in the learned. (60)10. These subtle afflictions can be destroyed by inverse propagation (pratiprasava), involution or reabsorption into their causal origins. (61)11. Their mental modifications are destroyed by deep meditation (dhyana). (62)12. The mental deposits of karma have their roots in the afflictions (kleshas) and their fruitage in experiences seen in this life, or in a future life now unseen. (63)13. So long as the roots remain, there must be their fructification in the form of class, length of life and the experience of pleasures and pains. (64)14. They have joy or sorrow as their fruit, by reason of virtue or vice. (65)15. To the discerning, all is sorrowful owing to the miseries brought by change, anxiety and acquired impressions, and also because of the conflict between the propensities (gunas) of Nature and mental modifications (vritti). (66)16. The misery which has not yet come must be avoided. (67)17. The conjunction of the Seer and the seen is the cause of that which is to be avoided. (68)18. Having the properties of luminosity, motion and inertia, the objective world of visible Nature consists of the elements and the sense-organs, all for the sake of experience and emancipation. (69)19. The states and stages of the propensities (gunas) are the particularized, the archetypal, the distinctly differentiated, and the signless, irresolvable, undifferentiated. (70)20. The Seer is simply pure vision, and yet, though pure, he perceives ideas seemingly through the mind. (71)21. The very essence of the visible is that it exists for the sake of the Seer, the Self alone. (72)22. Although it has vanished for him whose purpose is accomplished, it has not ceased to be for others, owing to its very commonality. (73)23. The conjunction of the potencies of the Seer and the seen is the reason for the apprehension of his own form and his experience of the true nature of things seen. (74)24. Its effective cause is ignorance. (75)25. In its absence, the conjunction disappears, and its avoidance is the real remedy; that is the isolation and liberation, the absolute freedom (kaivalya), of the Seer. (76)26. Unbroken discriminative cognition is the means of emancipation. (77)27. His awakening of perfect cognition is sevenfold, attained in successive stages. (78)28. Through the practice of the component parts of yoga, as impurity is gradually destroyed, the light of wisdom shines forth, leading to discriminative cognition of Reality. (79)29. Restraint (yama), binding observance (niyama), posture (asana), regulation of breath (pranayama), abstraction and sense-withdrawal (pratyahara), concentration (dharana), contemplation (dhyana) and perfect meditative absorption (samadhi) are the eight limbs of yoga. (80)30. Of these, non-violence (ahimsa), truthfulness (satya), non-stealing (asteya), continence (brahmacharya) and non-possessiveness (aparigraha) are the five forms of restraint (yamas). (81)31. These are not conditioned or qualified by class or country, time or circumstance, and apply to all spheres and stages, thus constituting the Great Vow. (82)32. Purity, contentment, austerity, self-study and devoted self-surrender to the Lord are the five observances (niyamas). (83)33. When the mind is oppressed by perverse thoughts, it must summon and sustain their opposites. (84)34. Perverse thoughts of a violent and destructive nature, whether enacted, abetted or endorsed, whether induced by avarice, anger or delusion, whether mild, moderately present or intensely indulged, result in endless misery and folly; consequently, their opposites must be nurtured and nourished. (85)35. When one is firmly grounded in non-violence (ahimsa), all hostility is given up in one's presence. (86)36. When one is firmly grounded in truth (satya), all acts gestated bear fruit dependably. (87)37. When one is firmly grounded in non-stealing (asteya), all sorts of precious jewels present themselves. (88)38. When one is firmly grounded in celibacy in consciousness and conduct (brahmacharya), one gains vigor, vitality and strength. (89)39. When one is established in non-possessiveness (aparigraha), one gains luminous insight in relation to the process and purposes, the meaning and significance, of the succession of births. (90)40. Through internal purity and external purification, one gains bodily protection and freedom from pollution in contacts with others. (91)41. Through the cleansing of consciousness and purity of motivation, one gains mental serenity, one-pointedness, control of the sense-organs, as well as fitness for soul-vision and direct apprehension of the Self. (92)42. Through joyous contentment, one gains supreme happiness. (93)43. Through the elimination of pollution, the practice of penance (tapas) brings about the perfection of the body and the sense-organs. (94)44. Through self-study comes communion with the chosen deity. (95)45. Through persevering devotion to the Lord comes perfection in meditative absorption (samadhi). (96)46. The posture must be firm and pleasant. (97)47. This is gained by release of tension and serene contemplation upon the boundless infinite. (98)48. Thus arises freedom from assault by the pairs of opposites. (99)49. When this is attained, there comes pranayama, the regulation of breath, the restraint of inhalation and exhalation. (100)50. These modifications are external, internal or wholly suspended; they are regulated according to space, time or number, whether protracted or attenuated. (101)51. The fourth modification goes beyond the external-internal range. (102)52. Thus is worn away the veil which obscures the light. (103)53. And thus the mind gains fitness for concentration. (104)54. Pratyahara, abstraction or dissociation, is the disjoining of the sense-organs from their respective objects, assuming, as it were, the nature of the mind itself. (105)55. Thence comes supreme control of the senses. (106)Book Three–Vibhuti Pada1. Dharana, concentration, is the fixing or focussing of consciousness on a particular point or place. (107)2. Dhyana, meditation, is the continuous, uninterrupted flow of consciousness towards the chosen object. (108)3. Samadhi, meditative absorption or ecstasy, arises when the object of meditation shines forth alone, as if emptied of the form of the agent. (109)4. The three together constitute sanyama, constraint. (110)5. Through mastery of it comes the light of cognitive insight (prajna). (111)6. Its application is by stages. (112)7. The three together are more interior than the preceding. (113)8. Even these are exterior to seedless samadhi, or soul vision. (114)9. Nirodhaparinama is that mental transformation through restraint wherein the consciousness becomes permeated by that condition which intervenes momentarily between fading impressions and emerging potencies. (115)10. Its flow becomes serene and steady through habituation. (l16)11. Samadhiparinama, meditative transformation, is the dwindling of distractions and the emergence of unitary consciousness or one-pointedness (ekagrata). (117)12. Thence again comes ekagrataparinama, the development of one-pointedness, wherein the two states of consciousness, the quiescent or subsided and the active or uprisen, are exactly similar and balanced. (118)13. Thus are explained the transformations of intrinsic properties, secondary qualities and states of being in the objective elements and instrumental sense-organs. (119)14. The substratum is that which is common to the properties, whether quiescent, active or unmanifest. (120)15. The variation in sequence or succession is the cause of the difference and distinctness in transformation. (121)16. Through sanyama, perfectly concentrated meditative constraint, comes knowledge of past and future. (122)17. The sound, the meaning and the idea called up by a word are confounded owing to their indistinct superimposition. Through sanyama on their separation and resolution there comes a cognitive comprehension of the sounds uttered by all sentient beings. (123)18. By bringing latent impressions into consciousness there comes the knowledge of former births. (124)19. Through concentrated perception of mental images comes the knowledge of other minds. (125)20. The mental supports are not perceived, for that is not the object of observation. (126)21. Through sanyama on the form and color of the body, by suspending its power of perceptibility and thereby disconnecting the light from the body and the sight of others, there comes the power to make the body invisible. (127)22. Thus can also be explained the power of concealment of sound, touch, taste and smell. (128)23. Through sanyama on karma, which is either fast or slow in fruition, active or dormant, one gains knowledge of the time of death and also of omens and portents. (129)24. Through sanyama on kindliness (maitri) and similar graces one gains mental, moral and spiritual strength. (130)25. Through sanyama on various powers one gains the strength of an elephant. (131)26. Through sanyama on the shining, effulgent light one gains knowledge of the small and subtle, the hidden and veiled, and the remote. (132)27. Through sanyama on the sun there comes knowledge of the solar system, cosmic evolution and involution. (133)28. Through sanyama on the moon there comes knowledge concerning the arrangement of stars. (134)29. Through sanyama on the pole-star comes knowledge of the relative motions and positions of the stars. (135)30. Through sanyama on the solar plexus comes knowledge of the structure and organization of the body. (136)31. Through sanyama on the pit of the throat there comes cessation of hunger and thirst. (137)32. Through sanyama on the nerve-center called the 'tortoise' duct there comes steadiness. (138)33. Through sanyama on the light in the head comes the vision of perfected beings. (139)34. Through sanyama on the effulgent light of intuition comes all knowledge. (140)35. Through sanyama on the heart comes knowledge of cosmic intellection. (141)36. Indulgence in experience is the result of the inability to distinguish between the Self (purusha) and the principle of understanding (sattva), though they are utterly distinct. Self-knowledge results from sanyama on the Self-existent, which is apart from the non-self. (142)37. Thence are produced intuitional, extra-sensory hearing, touch, sight, taste and smell. (143)38. They are obstacles to meditative absorption (samadhi) but are powerful aids when the mind is turned outwards. (144)39. The mind can enter another's body through the suspension of the causes of bondage and through knowledge of the mental channels. (145)40. Through mastery over the vital energy called udana comes imperviousness to water and mud, thorn and the rest, levitation and victory over death. (146)41. Through mastery over the vital energy called samana comes blazing radiance. (147)42. Through sanyama on the connection between the ear and the ether (akasha) 43. Through sanyama on the connection between the body and the ether (akasha) comes lightness like cotton and the attainment of levitation in space. (149)44. Mahavideha is the power of invoking the incorporeal state of consciousness which is beyond the intellect and therefore inconceivable. Thus is destroyed the obscuring veil over the light. (150)45. Through sanyama on gross matter, its essential form, its subtle qualities, its concomitant compounds and molecules and their functions, comes mastery over the elements. (151)46. Thence comes the manifestation of the powers of minuteness and the rest, as well as the perfection of the body and the realization of the indestructibility of the elements. (152)47. Perfection of the body consists in beauty, grace, strength and adamantine hardness. (153)48. Mastery over the sense-organs comes through sanyama on their power of apprehension, their real nature, egoism, concomitance and specific functions. (154)49. Thence comes instantaneous cognition, independent of instruments, and the complete mastery of pradhana, the chief common principle throughout Nature. (155)50. Only through the knowledge of the distinction between the principle of understanding (sattva) and the Self (purusha) comes supremacy over all states of existence and omniscience. (156)51. Through non-attachment even to that comes the destruction of the seeds of bondage and the state of emancipation (kaivalya). (157)52. There must be avoidance of attachment or amazement on encountering celestial beings, owing to the possible recurrence of the undesirable. (158)53. Through sanyama on indivisible moments and their order of succession comes discriminative knowledge. (159)54. Therefrom comes the discernment of two similar events and of things whose distinctness cannot be measured or distinguished by class, property or position. (160)55. Transcendental discriminative knowledge is that which simultaneously encompasses all objects and all possible processes, reaching beyond all endings. (161)56. Emancipation (kaivalya) is attained when there is equalization of purity between the principle of understanding (sattva) and the Self (purusha). (162)Book Four–Kaivalya Pada1. Spiritual powers (siddhis) are inborn and activated by herbs, incantations, austerities or meditative absorption (samadhi). (163)2. Transformation from one species or state of existence into another is made possible through the overflow of natural tendencies and forces. (164)3. The instrumental cause does not produce the essential modification or movement of natural tendencies; it merely pierces through obstructions, just like the farmer in the field. (165)4. Many minds are produced solely by the power of egoism or selfhood. (166)5. The one mind is directing many minds in their multiple activities. (167)6. Of these, the mind born of meditation is devoid of mental deposits or latent impressions. (168)7. The actions of yogins are neither white nor black, while those of others are of three kinds. (169)8. From these, only those tendencies are manifested for which the conditions are favourable for fruition. (170)9. Although separated by class, locality and time, there is an immediate succession of memories and tendencies which are identical in form. (171)10. And there is no temporal beginning for those tendencies, owing to the constant persistence of desire or the will to live. (172)11. As they are bound together by cause and effect, substratum and support, they cease to exist when these disappear. (173)12. The past and the future subsist in their true nature, while the variation in properties is owing to differences of phase and direction. (174)13. They, whether manifest or unmanifest, are of the nature of gunasor potencies. (175)14. The essential nature of the object consists in the identity and uniqueness of the transformation. (176)15. Though the object is the same, the cognition is different, owing to the diversity and distinctness of states of being. (177)16. Nor is an object dependent on one mind. What would become of it when not cognized by that mind? (178)17. An object is known or not known according as the mind is colored and attracted by it or not. (179)18. The modifications of the mind are always known to its master, owing to the immutability of the Self (purusha). (180)19. Nor is the mind self-luminous, since it can be seen as an object. (181)20. Nor can it be both cognizer and cognized at the same time. (182)21. If the mind were to be seen by another within, there would be an endless series of perceiving minds and a commingling of memories. (183)22. Knowledge of its own nature through self-cognition comes when consciousness assumes that form in which it does not move from place to place. (184)23. Consciousness, colored by the Seer and the seen, is all-comprehensive. (185)24. Though variegated by countless impressions, the mind exists for another (purusha), for it acts in association. (186)25. For the discerning Seer there is complete cessation of identification of mental states with the consciousness of the Self (atman). (187)26. Verily, then, the mind becomes serenely bent towards discrimination and is borne onwards towards total emancipation (kaivalya). (188)27. During intervals other thoughts will arise through the force of former impressions. (189)28. Their removal is like that of the afflictions (kleshas) already mentioned. (190)29. From constant and continuous discriminative knowledge, without any selfish attachment even towards the highest illumination, comes the meditative absorption (samadhi) known as the rain-cloud of righteousness (dharma-megha). (19l)30. Then comes the cessation of afflictions (kleshas) and works (karma). (192)31. Then all veils and stains being removed, his knowledge becoming infinite, little remains to be known. (193)32. Then the three gunas having fulfilled their purpose, the process of transformation comes to an end. (194)33. Succession is the uninterrupted sequence of moments and is fully apprehended at the final stage. (195)34. Emancipation (kaivalya) comes when the gunas, becoming devoid of any motive for action for the Self (purusha), are reabsorbed into latency. In this state the Self (purusha) is established in its own nature, which is the energy of pure consciousness or cosmic ideation. (196)35. There is complete identity of emancipation (kaivalya) and supreme peace (nirvana). (197)36. Emancipation (kaivalya) is the state which subsists in the Self (purusha). (198)37. In the state of emancipation there is the vision of the Self in the entire cosmos and of the cosmos in the Self. (199)38. Absolute Existence, Consciousness and Bliss constitute the plenitude of the Self, and beyond these is the Attributeless Self. (200)
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